A very rare and Highly Preferred Pra Niyom class Rian Rian Glom Roop Muean 2520 BE Nuea Tong Daeng Dtok Code U, from Isan Master Monk, Luang Por Phang Jidtakudto, of Wat Kongka Kirikhaet Temple, in Khon Kaen.
The coin is cast with the cameo image of Luang Por Phang Jidtakudto, of Wat Kongka Kirikhaet, seated within a round frame. This edition released and blessed at the temple of Wat Chaiyasathan, in Chiang Mai, to assist in funding the restorations and improvements of the temple.
The amulets were released after the ceremony, and distributed to devotees from 2520 BE onwards. This is a Pra Niyom amulet of the Tamniab Wadthumongkol (official pantheon), and is a highly desirable acquisition for serious collectors and devotees of Luang Por Phang amulets, and for collectors of Guru Monk Coins.
Below; some of the other amulets of Luang Por Phang
The year of 2519 BE saw Luang Por Phang release a large pantheon of amulets, many of which are now extreme rarities and highly valued in the collector scene, but are very hard to come across due to the fact that Luang Por Phang’s devotees are never prone to letting go of their amulets. The reluctance of devotees to sell has made Luang Por Phang’s amulets one of the more difficult pantheons to collect.
Luang Por Phang Jidtakudto was born under the name of ‘Phang Krong Yudti’ on Tuesday 2445 BE in Ban Gudtakasian, in Tambon Khuean, Amper Khuang Nai in Ubon Rachathani. He had two siblings
The young Phang was Ordained into the Sangha at the age of 20 years old in 2465 into the Maha Nikaya sect, and Wat Khueang Klang, Ubon Rachathani.
His Upachaya was Pra Kroo Luang Por Duan, Pra Ajarn dee was his Gammawājājarn. After his Ordination, Luang Por Phang then studied Dhamma Vinaya with Luang Por Somkuan, . After one year of Ordination, Luang Por Disrobed, and at the age of 23, he married with Miss Jan dee Say Sema, a girl from Ban Daeng Mor, Ubon Rachathani. They remained married for a period of 23 Years, but never had any children, except for taking care of an orphan whose parents had passed away.
As Luang Por Phang reached the age of 43, both Luang Por Phang, and his Wife, ordained, Luang Por Phang becoming a Bhikkhu, and his wife went to Ordain as a Buddhist Nun (Mae Chee).
They gave all of their possessions to their adopted child Miss Noo Pan, who was married with family already.
Luang Por Phang was reordained back into the Maha Nikaya lineage sect, this time at Wat Koo Khad, in Ban Sri Sukh township, in Ubon Rachathani.
This time Pra Kroo Sri Sydtaporn (Luang Por Dter) was his Upachaya. His Pra Gammawājājarn’s name is undocumented. Luang Por stayed officially at Wat Koo Khad, but in fact also learned to practice Kammathāna Vipassana at Wat Pha Warin Chamrab, with Pra Ajarn Singh and Pra Ajarn Maha Bpin.
When Luang Por Phang reached the age of 47 however, he changed sect lineages to enter into the Tammayut Forest Monk Lineage and was Ordained as a Tammayut Monk at Wat Ban None (also known as Wat Tung) with Pra Maha Orn as his Upachaya and Pra Maha Sai as his Pra Gammawājājārn, and Pra Maha Luang Por Jantr as his Pra Anusāwanājārn.
His Ordination as a Tammayut Monk took place on Wednesday the 23rd of May 2491 BE, marking his third and final Ordination.
Luang Por Phang then continued to practice the Kamathāna Vipassana method with Pra Ajarn Singh, for some years, and finally set out in solitary to practice Tudong (Tudhanka) Forest wandering on his own, to develop in his skills and powers.
It was then that he was able to find and learn to practice under the tutelage of the Great Pra Ajarn Mun Puritadto, the founder of the Thai Kamathāna Forest Tradition lineage at Wat Ban Namon in Sakon Nakorn. After receiving tutelage from Ajarn Mun, he continued with his solitary Tudong Forest wandering. During his forest
wanderings, he came to stay at Wat Pha Ballanksilatip in Ban Taen, Khon Kaen, and stopped to stay there for one year. Once the rainy season retreat was over, Luang Por Phang then wandered out again and came past the municipality of Manja Kiri in Ban Soke Nam Khun.
The local devotees of the area saw Luang Por Phang was staying in the forest, and beseeched him to stay for a while, asking him to stay and practice at the foot of the Pu Pa Daeng mountain. This place was considered very sacred to the local folk, and there was a water spring where water flowed out all the year round.
Luang Por Phang saw the place, and was astounded to see that it was the place he had been having visions of in meditation for many years already, and so decided it was destined for him to stay there. Until Luang Por Phang’s appearance, no monk had ever been able to stay iin this place, for its powerful local spirits and magic present, but Luang Por Phang was able to remain there quite easily.
Luang Por Phang then invited the local devotees to help him to build a temple there. The locals of this area used to call this sacred mountain water source ‘Doon’, and so in those days as the temple was rising up into existence, they called it ‘Wat Doon. Luang Por Phang stayed on building the temple of Wat Doon, occasionally traveling out into the forest on Tudong, and had various miraculous adventures during those journeys he made in solitary into the deep forests, and mastered his Wicha.
He remained faithful to the simple ways of a Bhikkhu and endured the hardships of a Tudong Monk, and was thus a well attained ‘Pra Subattibanno’ (Good Bhikkhu of High Endurance, Renunciation and Purity). The temple of Wat Doon was given the official name as we know it today of Wat Udom Kongka Kirikhaet.
Other Meritorious Deeds of Luang Por Phang;
In the year 2505 BE Luang Por Phang constructed yet another temple in Ban Jaeng Tab Ma, in Manja Kiri Municipality, Khon Kaen, a small distance away from Wat Udom Kongka Kirikhaet, about 4 Kilometers to the east. This temple was given the name ‘Wat Pha Pattana Kiri’, or commonly known by the local devotees as ‘Wat Ban Jaeng’
Another great Meritorious deed of Luang Por Phang, was that he built a road (widening of the road) which was too thin and impossible for the local farmers and other traffic to navigate along without difficulty, withough any need of government funding, and presided over the whole construction process, to lessen the problems of locals of the area, and solve the problem of lack of funds of the local provincial government.
Luang Por Phang also pestered the local Government in the department of public highways to build another road widening and lengthening to bring devotees to the temple (for there was no real road to speak of for devotees to come to the temple), which took him constant efforts writing to the government offices, between the years 2507 BE, and 2523 BE. Finally, the Government assisted to build the road in the year 2523 BE, after his letters to them and requests were finally heard. His patience and persistence won out in the end, to give the locals a road to be able to use for their needs, and to reach the temple without having to cross wild territory
In the year 2523 BE, Luang Por Phang sponsored the building of the Pratat Kham Kaen Sirodom Relic Stupa Shrine which stands before the Central Municipal Building of Khon Kaen City, with the assistance and donations of the local devotees, to celebrate two hundred years of the Ratanakosin Era. On the 31st march 2525, Somdej Pra Sangkarach Sakol Maha Sangka Barinayok (Somdej Prayan Sangworn Pra Sangkaracha Royal Head Monk, came to perform the Inauguration of the Pratat relic Shrine for the Local Buddhist Folk to be able to perform Bucha and Revere the shrine.
On the 28th of November, Luang Por Phang was admitted to Hospital and was found to have Cancer of the Gall Bladder. On the 23rd of February 2525, Luang Por was readmitted to the Paet Banya hospital because he felt rather weak, and was suffering internal bleeding, and his heart muscles were having problems pumping his heart.
On 16th March 2525 Luang Por felt a bit better, and the Comittee of Devotees of Luang Por Phang came to take Luang Por Phang back to the temple, but after a few days of having returned to his temple, he felt ill again, and was unable to eat or drink, or pass water. Then, on the 24th of March 2525, at 16:45 PM, Luang Por Phang finally passed away peacefully, at the age of 80 years Old, which was a very sad occasion for the devotees of this highly beloved Monk, who never sought recognition and always worked hard for the welfare of the devotees and his temple, and to spread the Buddha Dhamma.
He was known for having always said “I don’t want my name to be known famously’ ‘I don’t want to receive honors or status’ ‘I don’t wish people to speak highly of me’ – But these wishes seem to have been in vain, for indeed, Luang Por Phang, is one of the ost highly revered Monks of Udorn Rachathani, and his Goodness and Generosity, and Tireless Work to help his People, is Legendary, even now long after his passing.
The final cremation ceremony to bid farewell to Luang Por Phang was held on Tuesday 24th March 2528 at 16:00 PM with thousands of devoptees from around the counrty who came to attend and pay their last respects to Luang Por Phang Jidtakudto
Satu! May Luang Por Phang and his great Merits, remain in our memory forever, and may his great blessings remain with us, through the Buddhanussati of keeping his memory and reverence to Luang Por Phang in our hearts, with the amulets in his image which we wear and revere, in ‘Putta Bucha’!
Roop Tai Blesséd photograph of the Great Tudong Forest Tradition Kroo Ba Ajarn, Pra Ajarn Fan (Fun) Ajaro, of Wat Pha Udom Somporn, from the year 2518 BE.
Roop Tai Nang Dto Moo 76th Year Edition Luang Phu Fan Ajaro 2518 BE – This image is a Niyom Class documented amulet of Ajarn Fan and is listed in the Tamniab Wadthumongkol (list of officially recognised editions) of Ajarn Fan’s Pantheon of Amulet. It is a very well known amulet that is highly favored by devotees of this Monk, as well as by pracitioners of the Tudong Forest Tradition practice of Vipassana Kammathana Meditation, for Buddhanussati, More powerful practice, and reverence to the Guru. This photo is a ‘Hlang Riab’ meaning no stamps on rear face. a lesser number were issued with rubber ink stamps, donated by the devotee Yome Kasem, which are rarer and higher in value.
The Roop Tai of this 76th Birthday 2518 BE edition were released both with, and without rubber ink stamps on the back face, and in a couple of different photographic images, not all of which are documented officially. This Nang Dto Moo photo is avery well documented amulet and an essential part of the Pantheon.
Ajarn Fan Ajaro (commonly spelled ‘Ajahn Fun’) was born on 20th August 2442 BE, in the Pasanikom Municipality of Sakon Nakorn. He was born into a family of status with lineage. As a young boy he was already very orderly and well kept, and was very diligent and engaged in all his duties and chores. He would have great patience to endure obstacles and would remain patient, and keep working at whatever he was doing without getting frustrated.
Ajarn Fan began his primary education at Wat Po Chai Temple in Muang Khai village, and accompanied his older cousin to further education at Khon Kaen Town. However, as he grew older he began to see the impermanence of seeking honourable status in the profession and in education, and decided he wanted to ordain as a Samanera Novice Monk, to follow the teachings of the Buddha. He was ordained as a samanera at Wat Pone Tong in Ban Batong, which was a Maha Nikai Lineage Temple (there are two major lineages in Thai Buddhism, Maha Nikai, and Tammayut).
Some time later, in the year 2463 BE he was able to ask for apprenticeship under the Great Tudong Forest Master Ajarn Mun Puritadto , and asked to change lineage traditions to become a Tammayut Nikai lineage Monk. On the 21st May 2468 BE, Ajarn Fan was reordained as a Samanera Novice, into the Tammayut Nikai at Wat Po Somporn in Udorn Thani, with Tan Jao Khun Tamma Chedi (Luang Por Joom) as his Upachaya Ordaining Officer.
When Ajarn Fan reached the age of 20 i then took the second level of ordination as a fully fledged Bhikkhu Monk at Wat Sit Bangkom in Pananikom, Sakon Nakorn Province, with Pra Kroo Bpong as Upachaya and Kroo Ba Ajarn Mentor.
He learned to practice Kammathana Vipassana methods of Mindfulness Meditation throughout the first year of his ordination there with Pra Kroo Bpong, and when the rainy retreat was over, he traveled back to Wat Pone Tong, where Pra Kroo Samonagij was the abbot at the time, who was a Vipassana Master.
Pra Kroo Samonagij took Ajarn Fan on Tudong Forest wandering and taught him the Tudong Kammathana methods of practice, exposing him to the ordeals of meditation in the Jungle, Caves and Wildernessess, and Haunted Cemeteries.
Ajarn Fan continued this practice continually, wandering the forests and preaching the Dhamma to the local folk wherever he went. Tis caused Ajahn Fan to be known and revered by faithful devotees around the land, and was a household name to the people of many provinces. He is considered to be one of the great Arya Sangha of Thai Buddhist History, of Great Attainments and Purity.
Ajarn Fan became the Abbot of Wat Pha Udon Somporn, and performed great works there until his final passing away, on the 4th January 2520 BE. He is considered one of the top great Tudong Forest Masters of the Ajarn Mun lineage, and remains an Iconic Legend of the Temple of Wat Pha Udom Somporn, whose name is synonymous with Ajarn Fan’s himself.
The teachings of Ajarn Fan are some of the most profound and understandable Dhamma Teachings, and are valued to be amongst the most essential teachings of the Thai Forest tradition Masters, along with those of Ajarn Mun, Ajarn Chah, Ajarn Lee, and the other Great Arya Sangha of this Lineage.
Ajarn Fan would always teach that all of us will have to face a great battle one day, the battle with our own hearts, when the day of death arrives. Each one of us will have to come to terms with our lives, and battle to overcome our regrets, fears and reluctancy to accept the way things truly are. We will have to pass through that battle alone. He taught that if we resist with one thing or another, all we will find is dismay, and that the only true weapon with which we can overcome in the face of death, is with Sati (calm concentration and focused diligent one pointedness).
He would teach more or less the following;
“The only true Merits we can make of any long term value, are those of the practice of Sila, Samadhi, and Bhavana’ – with Moral Precepts (Sila), Concentration (Samadhi), and the Practice of Vipassana (Bhavana), leads to the power to let go of clinging to things, notions, beliefs, assumptions, and suffering.
He who can let go a lot, will heal suffering a lot, he who can only let go a little bit, will only heal suffering a little bit, and he who knows not how to let go, his sufferings will not heal”
When Luang Phu Fan passed away in 2520 BE, his devotees were heartbroken, and the whole country went into mourning, including the Royal Family. in 2521 his body was finally exhumed and cremated in a Royal Funeral Ceremony, with masses of devotees, the King and Queen to attend. His Majesties then performed the Ceremonial honours.
A great number of some of the Greatest Monks of Purity and Attainment of the Kammathana Lineages and Tammayut Nikai to pay respects and mourn his passing, including the Sangkaracha Sondej Prayan Sangworn, present to chant Abhidhamma, and many other Great Monks.
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 large size 5 Inch Long 1 Inch Thick pristinely well carved design model, of one of the Most Famous Palad Khik amulets of all time, and in one of the rarest and most sought after materials; The Palad Khik Hua Chamot Mai Gae carved Palad Khik of Luang Por Pina (Wat Sanom Lao), in Nuea Nga (Ivory/Elephant Bone), with gemstone eyes, Muan Sarn inserted within the interior, and a most expertly and exquisitely carved design from a Master Artisan of Luang Por Pina. The Palad Khik is completely covered with hand inscriptions of the Sacred Yant Na Ok Dtaek, and the invocation of the four elements, and other Buddhist Prayers and Formulas of Sacred Geometry, such as the special Na Metta of LP Pina.
These amulets are highly regarded for their power to invoke the power to attract others, treasured possessions, and ward off black magick. They are also full of Metta Mahaniyom, Maha Lap Klaew Klaad and Maha Pokasap Powers as well as the obvious Power of Serm Duang ability to improve fate and destiny.
The Palad Khik is in truth symbolic of the Shiva Lingam; The belief in the Shiva Lingam, or ‘Leungk’ (Thai pronunciation) phallic energy of the Palad Khik, is derived from the Brahman influence which has been inflected on Thai Theravada Buddhism, since both belief systems came to Siam more than one or two thousand years ago. It is believed that the Palad Khik Lingam energy is the source of all life forms in the Universe. This is the root of the act of reverence (Bucha/Poojah) to the Palad Khik as a Shiva Lingam, which honors Shiva as the Lord of the World.
In India, not only is the Shiva Lingam worshiped, bit there exists also a
cult which reveres the female sex organ, which is called the ‘Yoni’(Vulva, female counterpart). The same thought is applied as that used to revere the Palad Khik Shiva Lingam, that is to say, that all created things must spring out of the Yoni instead of the Lingam.
Below; hand scratched etchings of Luang PorPina’s Famous Sacred Na Ok Dtaek Heart-Breaker Spell Yantra Inscription on the side of the Palad Khik, which is an essential part of Wicha Palad Khik
The practice of making Palad Khik as a portable amulet, for ‘Bucha Siwalingk’ (praying to Shiva Lingam phallic Deity), entered Siam with the influence of the Khom race, whose language and alphabet the Thais absorbed and adapted into their own personalized fashion.
Some have said that the integration of Pre-Buddhist beliefs and traditions, into the Thai Theravada Buddhist practice of the common Folk, such as worshiping amulets like the Palad Khik, is not in contradiction to the practice of Buddhism and presents no obstacles. In fact it is believed that since Buddhism sprang out of the roots of
Brahman Cosmology, and that the people of Siam adopted Pre-Buddhist
Brahman traditions and incorporated them, that this is even a benefit to
the preservation of ancient knowledge, and of Thai history and
tradition. Most of these ceremonies do not come into any kind of dispute
with Buddhist thought. In fact, Buddhist Thought bases itself on many
concepts found in Hinduism, and in Thailand, the two Belief Systems can
hardly be separated.
This amulet is ‘Doo Ngaay’ (easy to see it is real), for its clearly recognisable from its inscriptions and appearance. It is hence considered Ongk Kroo (usable as a teacher), as a reference model for further study to increase the powers of recognition of authenticity of the top preferred Palad Khik amulets of Luang Por Pina. However, the Pantheon of amulets of LP Pina is one of the more difficult genres to study, for many were hand made, each individual, and only a small percentage of all the amulets he made has been officially documented to date.
This is for its easily recognisable features, which allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognize Luang Por’s famous amulets, as well as the effects of aging over the years (especially important with Sacred Powder amulets)
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion. Below you can see another Sacred Amulet from this Master, the Famous Pra Pim Tao Wua Luang Por Pina.
It is said that Luang Por Pina was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs, and also can be beseeched and prayed to, for wish fulfillment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets, which have been recounted around the country over the years, which have also brought his name to the ears of people around the world.
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand.
But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
Above Pic; The corpse of Luang Por Pina which was found in meditation posture, dead since over 12 Hours, but was still warm, and not stiff, to the immense surprise of those who found him. The surprise was because a corpse that is dead for over 12 hours, should be stiff as a board and cold.. his body was not mummified or given any special treatment according to his wishes and placed in his mausoleum.
Below; Silver Takrut spell as tongue of the Chamot Civet Cat, and reat teeth tips are visibly inserted into the mouth of the Palad Khik Hua Chamot of Luang Por Pina, revealing an attention to detail and adherence to the Ancient Wicha of Empowerment of the Palad Khik Hua Chamot, that is both impressive, and faith instilling in its certain magical power.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Below; the Sacred Yant Na Metta spell inscribed on the Palad Khik, which is an essential aspect of the true Wicha Palad Khik of the Dtamra Saiyasart Thai Grimoires of Sorcery
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
If you wish to know more about another famous amulet of Luang Por Pina, then you can listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast. In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina.
Please Enjoy the Biography, and Explanation of another very famous Amulet of Luang Por Pina, revealed; Perd Dtamnan Daw Athan Hnun Duang, and increase your knowledge of the amulets of Luang Por Pina.
Examination of the Pim Khee Dta Wat Bang Klan 2537 BE Amulet
The study of sacred amulets within Theravada Buddhism, particularly in Thailand, represents a complex intersection of art history, religious practice, occult tradition, and social anthropology. This monograph undertakes a comprehensive analysis of a specific and notable exemplar: the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE, crafted by Luang Por Nong of Wat Tung Noi. Identified by the SKU 04200, this amulet, made from Nuea Tong Pasom Gao, stands as a testament to the enduring veneration of Luang Por Ngern and the continuous transmission of sacred Wicha through generations of monastic practitioners. This particular edition, released in 2537 BE, carries profound historical, alchemical, and theological significance, emerging as Luang Por Nong’s inaugural self-created series. Its genesis was rooted in the pragmatic necessity of funding temple refurbishment and the construction of a Sala Rest Podium at Wat Tung Noi, yet its spiritual resonance extends far beyond its material origins, embodying a living lineage of power and devotion. The incorporation of original Luang Por Ngern amulets within its metallic composition and its direct replication from an ancient Pim Khee Dta model imbues it with an intrinsic connection to its illustrious predecessor, making it a critical subject for scholarly inquiry into Thai Buddhist occultism.
Introduction and Theological Importance
The veneration of sacred amulets (Pra Krueang) in Thai Theravada Buddhism constitutes a foundational element of popular religious practice, integrating seamlessly with the more formal doctrinal aspects of the faith. These objects are not merely decorative or symbolic; they are imbued with perceived spiritual potency, acting as conduits for blessings, protection, and miraculous assistance. The Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet exemplifies this tradition, deriving its theological weight from the revered figure of Luang Por Ngern, one of Thailand’s most legendary monks. Luang Por Ngern (Phra Kru Adisai Khunaporn, 1810–1919 BE) was the abbot of Wat Bang Klan in Phichit Province, renowned for his advanced meditative attainments and potent Wicha. His original amulets are among the most sought-after and expensive in the Thai market, signifying immense spiritual power and historical gravitas.
The spiritual cosmology underpinning the efficacy of such amulets posits that the concentrated merit and meditative power (baramee) of a highly attained monk can be transferred or infused into material objects. This process, known as ‘pluk sek’ or empowerment, transforms an ordinary object into a ‘Pra Krueang,’ an object capable of interceding beneficially in the lives of its wearers. The 2537 BE Pim Khee Dta, crafted by Luang Por Nong, enters this established theological framework not as a mere imitation, but as a deliberate continuation of a sacred lineage. Its importance is amplified by its direct material and conceptual link to Luang Por Ngern’s own creations. The act of pressing an original Pra Luang Por Ngern Pim Khee Dta amulet to create a casting mold for the 2537 BE edition establishes a direct physical and energetic replica, ensuring iconographical fidelity and spiritual resonance.
Furthermore, the deliberate inclusion of smelted fragments from various famous editions of Luang Por Ngern amulets, including first edition and the celebrated ‘Pern Dtaek’ Edition, into the Chanuan Metallic Muan Sarn of this 2537 BE series, elevates its theological status considerably. This practice is not merely recycling; it is a profound act of spiritual inheritance and augmentation. It is believed that by incorporating the very material of previously empowered amulets, the new creations inherit and concentrate the cumulative blessings and Wicha of the originals. This amalgamation effectively bridges temporal gaps, linking the contemporary devotee directly to the foundational power of Luang Por Ngern himself.
The reported ‘Miraculous Assistance’ experienced by numerous devotees associated with this edition serves as empirical validation within the belief system, reinforcing its perceived spiritual potency. These narratives, often disseminated through informal networks and, as noted, through media attention, contribute significantly to the amulet’s veneration and affirm its place within the ‘Classic Edition’ pantheon of the Luang Por Ngern temples of Pijit Province. The 2537 BE Pim Khee Dta is thus not only a devotional object but also a tangible manifestation of a living spiritual tradition, embodying hope, protection, and a deep connection to a revered spiritual ancestor. Its designation as a ‘perfect Heirloom Amulet’ underscores its perceived enduring value, not merely monetary, but as a repository of familial and spiritual legacy, passed down through generations.
The intrinsic link of Wat Tung Noi to Luang Por Ngern, being one of the “family of lp Ngern Temples of Pijit Province, and indeed as refurbished and assisted by Luang Por Ngern Himself,” further solidifies the theological justification for this amulet’s spiritual efficacy. This historical patronage by Luang Por Ngern imbues Wat Tung Noi with a special aura, suggesting that the blessings and Wicha of the great master perpetually reside within its grounds, ready to be invoked by worthy successors like Luang Por Nong. This contextual framework is crucial for understanding the amulet’s position within the broader sacred geography and spiritual economy of Thai Buddhism.
The Master and Lineage: Luang Por Nong (Jamnong)
The creation of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE is inextricably linked to the monastic figure of Luang Por Nong (Jamnong), the revered Abbot of Wat Tung Noi. While the provided data does not offer an exhaustive biography of Luang Por Nong’s early life or ascetic training, it illuminates critical aspects of his spiritual lineage, devotional character, and the circumstances surrounding his creation of this significant amulet edition. Luang Por Nong’s profound reverence for Luang Por Ngern stands as a central pillar of his spiritual identity and informs his entire approach to amulet creation within the Dtamra Luang Por Ngern.
Luang Por Nong’s role as Abbot of Wat Tung Noi is pivotal. Wat Tung Noi is specifically identified as one of the temples intimately associated with Luang Por Ngern, having benefited from his refurbishment efforts and direct assistance. This established historical connection grants Luang Por Nong a unique position within the broader spiritual network of Phichit Province, allowing him to claim a legitimate inheritance of the Wicha and spiritual authority derived from Luang Por Ngern. His act of constructing various Luang Por Ngern statues and shrines within Wat Tung Noi is not merely an act of memorialization; it represents a conscious and deliberate effort to maintain and harness the spiritual presence and power of his predecessor. Through these sacred effigies, Luang Por Nong reportedly engages in a form of spiritual communication, beseeching the “transmission of his Power to the amulets he makes in the Dtamra Luang Por Ngern.” This practice highlights a specific aspect of Thai Buddhist occultism, where the spiritual essence and Wicha of a departed master are believed to be accessible and transmissible through devotional acts and consecrated representations.
The 2537 BE edition holds particular significance as Luang Por Nong’s “first ever self made Edition.” This designation marks a crucial juncture in his monastic career, signaling his emergence as a prominent creator of sacred amulets. The motivation behind this inaugural release was practical: to generate funds for the essential refurbishments of Wat Tung Noi and the construction of a much-needed Sala Rest Podium for temple practitioners and devotees. This demonstrates a monastic leader deeply committed to the welfare of his temple and its community, utilizing his spiritual authority and artistic skill in amulet creation as a means to serve the Sangha and the lay followers. Such pragmatic motivations for amulet creation are common in Thai Buddhism, where the production and distribution of amulets often serve as a primary mechanism for fundraising for temple construction, renovation, and charitable works.
The empowerment process for these amulets was not a singular event but a prolonged and dedicated endeavor. Luang Por Nong performed “a long series of daily and nightly empowerments,” indicating an intensive and sustained meditative practice focused on infusing the amulets with spiritual energy. This commitment underscores the traditional Theravada understanding that the efficacy of an amulet is directly proportional to the purity, concentration, and accumulated merit of the monk who blesses it. Furthermore, Luang Por Nong extended this process by involving other respected monastic figures, specifically “Luang Por Somkuan and Luang Por Pimpa,” who provided “additional empowerment and blessings.” This practice of collaborative empowerment, or ‘Puttapisek’ (blessing ceremony), is a well-established tradition, believed to exponentially amplify the spiritual potency of the amulets by combining the Wicha and baramee of multiple enlightened masters. The participation of these additional monks signifies a broader consensus of spiritual authority and validates the legitimacy and power of Luang Por Nong’s creation within the monastic community. Their involvement enhances the collective spiritual energy, making the amulets even more formidable in their protective and benevolent attributes.
Alchemical Composition and Sacred Powders
The material composition of sacred amulets in Thai Buddhist tradition is rarely arbitrary; it is a meticulously curated alchemical process imbued with profound spiritual significance. The Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet, specifically fabricated from “Nuea Tong Pasom Gao,” exemplifies this intricate interplay of material science and spiritual intent. Nuea Tong Pasom Gao translates to “Ancient Brazen Metal Alchemical Alloy,” denoting a complex metallic matrix derived from ancient and sacred sources. This nomenclature itself signifies an inherent veneration for antiquity and the perceived potency associated with aged, previously consecrated materials.
The primary constituents of this alchemical alloy are delineated with specificity: “old Luang Por Ngern amulets, Yantra Foils, Gold and Silver, and a long list of other Sacred Ingredients.” The inclusion of “old Luang Por Ngern amulets,” particularly from “first edition and the famous ‘Pern Dtaek’ Edition Amulets,” is a critical element. This practice, known as ‘Chanuan Muan Sarn,’ involves the smelting and re-casting of existing sacred objects. It is not merely an act of material recycling but a highly symbolic and energetically charged process. The belief is that the original amulets, having been consecrated by Luang Por Ngern himself and having served their purpose, retain their spiritual power. By melting them down and incorporating them into new creations, that foundational power is transferred and multiplied. This creates a direct energetic lineage, effectively imbuing the new amulet with the essence of its predecessors. The “Brazen Metals” are explicitly stated to “reveal a high content of ancient original first edition Luang Por Ngern Wat Bang Klan Amulets,” underscoring the substantial integration of these revered components.
“Yantra Foils” constitute another vital component of the Chanuan Muan Sarn. These are metallic sheets, typically copper, brass, or silver, upon which sacred geometric designs and protective incantations (Kata) are inscribed by monks. The foils are then ritually blessed and melted down, allowing the spiritual energies and protective properties of the Yantra to become molecularly integrated into the metallic alloy. This process is believed to imbue the entire batch of metal with the cumulative power of countless individually blessed Yantra. The ‘sacred geometry’ of the Yantra, combined with the power of the inscribed Kata, provides a structural template for the spiritual forces to reside within the amulet.
The presence of “Gold and Silver” within the alloy is also significant. Beyond their intrinsic material value, these precious metals hold symbolic and alchemical importance in many spiritual traditions, including Thai occultism. Gold is often associated with purity, divine light, prosperity, and the indestructible nature of the Buddha’s teachings (Dhamma). Silver, conversely, is linked to lunar energies, purification, wisdom, and protective qualities. Their combination in a sacred alloy is believed to create a harmonized matrix that enhances the amulet’s overall spiritual potency and benevolent attributes, attracting auspiciousness and warding off negativity.
The phrase “long list of other Sacred Ingredients” suggests a further array of consecrated materials, which could include rare earths, mineral dusts from sacred sites, ash from incense burned before revered Buddha images, ground medicinal herbs, or even fragments of robes from venerated monks. While unspecified, their presence underscores the comprehensive and holistic approach to constructing a potent sacred object, where every component contributes to the overall spiritual charge and protective efficacy. This meticulous selection and amalgamation of materials transforms the amulet from a mere metal casting into a highly charged spiritual artifact, functioning as a microcosm of sacred power and a tangible link to a rich alchemical and spiritual heritage. The resultant alloy is not simply a mix of metals, but a `Chanuan Muan Sarn` — a sacred concoction embodying generations of spiritual essence, ready to receive further blessings.
Sacred Empowerment and Wicha
The spiritual efficacy of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet is fundamentally predicated upon the meticulous process of sacred empowerment, known as `Puttapisek` or `pluk sek` in Thai. This ritualistic infusion of spiritual energy, or `Wicha`, transforms a material object into a potent talisman. Luang Por Nong’s approach to empowering this particular edition reflects a deep understanding of traditional Theravada occult practices and a profound respect for the lineage of Luang Por Ngern.
The foundational layer of empowerment for these amulets involved Luang Por Nong performing “a long series of daily and nightly empowerments.” This intensive regimen highlights the commitment and discipline required in monastic spiritual practice. Such empowerments typically involve deep meditative states, where the monk concentrates his accumulated merit (`baramee`), wisdom, and spiritual attainments into the objects. This process can include `Samatha` (calm-abiding) meditation to stabilize the mind and generate powerful concentration, followed by `Vipassana` (insight) meditation to purify consciousness and imbue the objects with liberating wisdom. The repetition of sacred incantations, or `Kata`, often specific to the desired effects of the amulet (e.g., protection, prosperity, charisma), is central to this daily and nightly ritual. Each `Kata` is a formulaic utterance, believed to invoke specific deities, elemental powers, or the blessings of the Buddha and Arhats. The continuous chanting over an extended period charges the amulets with a sustained and concentrated spiritual force.
A significant aspect of the `Wicha` employed by Luang Por Nong involves the concept of ‘transmission of Power.’ As Abbot of Wat Tung Noi, a temple intrinsically linked to Luang Por Ngern, Luang Por Nong leveraged the existing spiritual infrastructure. His establishment of various Luang Por Ngern statues and shrines within the temple serves as more than just a memorial. These consecrated representations act as focal points for spiritual energy, allowing Luang Por Nong to “communicate and beseech transmission of his Power to the amulets he makes in the Dtamra Luang Por Ngern.” This suggests a ritualistic invocation, where Luang Por Nong acts as a conduit, drawing upon the enduring spiritual presence and blessings of the original master, Luang Por Ngern, and channeling them into the newly created amulets. This reinforces the notion of a living lineage where the spiritual authority of the predecessor continues to empower the efforts of the successor. The `Dtamra Luang Por Ngern` refers to the specific teachings, methods, and spiritual legacy associated with Luang Por Ngern, indicating that Luang Por Nong’s amulet creation adheres strictly to these established traditions and techniques.
The empowerment process was further enhanced through the involvement of other venerable monks. Luang Por Nong “passed them on to Luang Por Somkuan and Luang Por Pimpa, to give additional empowerment and blessings.” This practice of inviting multiple high-ranking or spiritually advanced monks to participate in `Puttapisek` ceremonies is a venerable tradition. Each participating monk contributes their unique `Wicha`, their accumulated `baramee`, and their specific meditative attainments to the collective blessing. This synergistic approach is believed to create a multifaceted protective and benevolent field around the amulets, making them exponentially more potent than if empowered by a single monk. The collective energy of these masters strengthens the amulet’s ability to confer protection, prosperity, and spiritual guidance upon the wearer. The presence of multiple respected figures also lends immense credibility and authority to the edition within the wider devotee community.
The `Wicha` involved is not static; it is a dynamic process of continuous spiritual engagement. The efficacy of the amulets, as evidenced by reports of ‘Miraculous Events,’ stands as a testament to the perceived success of these empowerment rituals. These events often encompass protection from danger, unexpected financial gains, improved health, or resolution of personal dilemmas, which are widely interpreted as direct manifestations of the amulet’s inherent `Wicha` and the blessings of the monks. The meticulous daily and nightly empowerments by Luang Por Nong, combined with the additional blessings from Luang Por Somkuan and Luang Por Pimpa, thus form the crucial spiritual foundation upon which the 2537 BE Pim Khee Dta amulet’s reputation and efficacy are built.
Iconographical and Aesthetic Appreciation
The iconographical and aesthetic characteristics of the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE amulet offer critical insights into its spiritual lineage, artistic replication, and material integrity. The designation “Pim Khee Dta,” translating to “Sleepy Eyes Model,” refers to a specific and highly recognizable iconic representation of Luang Por Ngern. This particular posture or facial expression is one of the most revered and sought-after forms of his original amulets. The subtle portrayal of relaxed, somewhat closed eyes suggests a monk in deep meditative absorption, embodying a state of profound inner peace and spiritual attainment. This artistic choice is not accidental; it conveys the essence of Luang Por Ngern’s reputed meditative prowess and his tranquil, wise disposition, qualities that devotees seek to emulate or draw upon.
A defining feature of this 2537 BE edition is its method of creation: Luang Por Nong “made these Pim Khee Dta… by pressing original Pra Luang Por Ngern Pim Khee Dta amulet… and then making a casting mold out of it.” This technique positions an original amulet as the “Master Blueprint for the Casting,” ensuring an exceptional degree of “great similarity to the first ever lp Ngern amulets of Wat Bang Klan.” Such direct replication from an original exemplar guarantees iconographical authenticity, maintaining the precise contours, facial features, monastic robes, and any other distinctive marks present on the ancient prototype. This fidelity is paramount in the realm of sacred amulets, where slight deviations can alter perceived authenticity or spiritual efficacy. The resulting physical form of the 2537 BE amulet thus serves as a faithful aesthetic homage to its illustrious predecessor.
The aesthetic appreciation of the 2537 BE Pim Khee Dta is further enriched by its material composition, “Nuea Tong Pasom Gao.” This ancient brazen metal alchemical alloy lends the amulet a distinctive appearance. The high content of original Luang Por Ngern Wat Bang Klan amulets within the Chanuan Muan Sarn metallic alloy means that the visual texture, patination potential, and even the subtle coloration of the metal will intrinsically reflect characteristics of the ancient, revered materials. Over time, the alloy is expected to develop a unique patina, a highly valued attribute in antique amulets, further enhancing its visual appeal and connecting it aesthetically to the aged originals. The “Brazen Metals” revealing their high content of ancient components signifies a visual richness that serious collectors and devotees appreciate as evidence of its sacred pedigree.
Beyond the primary figure, the specific design elements, such as the shape of the amulet (often an elongated bell shape or a broad, rounded form), the presence or absence of a decorative border, and any inscriptions or code marks on the reverse, contribute to its iconographical narrative. While not explicitly detailed, such elements would align with the traditional `Pim Khee Dta` format. The overall artistic impression is one of solemnity and spiritual gravitas, reflective of Luang Por Ngern’s revered status.
The presentation of the amulet includes the detail that it “comes with original box from the temple” and “can be encased if desired.” The temple box serves as proof of provenance and authentication, signifying that the amulet was issued directly from Wat Tung Noi and, by extension, within the legitimate Dtamra Luang Por Ngern. The option for encasing (e.g., in clear acrylic or waterproof plastic, often with a metallic frame) is a practical and aesthetic consideration. Encasing protects the amulet from environmental damage and wear, ensuring its preservation as a “perfect Heirloom Amulet to keep in the family for generations.” The inclusion of “Casing included” within the SKU description further indicates that this practical aspect has been considered for the devotee, ensuring longevity and wearability. The aesthetic integrity, combined with its historical material lineage and the explicit intent of replication, firmly establishes the 2537 BE Pim Khee Dta as a significant object for both religious devotion and scholarly study of Thai Buddhist art.
Ritual Practice and Worship
The ritual practice and worship of sacred amulets like the Luang Por Ngern Pim Khee Dta Wat Bang Klan 2537 BE are integral to maximizing their perceived spiritual benefits within the framework of Thai Theravada Buddhism. This involves a set of prescribed actions and recitations, collectively known as `Bucha` (reverence or worship), which establish a spiritual connection between the devotee, the amulet, and the enlightened beings it represents. The monograph delineates the “Traditional Thai Buddhist Method for Bucha” as a three-step process, each component bearing profound significance.
The first step is to “Chant Maha Namasakara (3 Times).” Maha Namasakara is the universal homage to the Triple Gem, beginning with “Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa” recited thrice. This profound invocation expresses reverence to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. By reciting this, the devotee acknowledges the supreme virtues of the Buddha, setting a reverent and purified mental state conducive to engaging with sacred objects. It is a foundational prayer, clearing the mind of distractions and focusing intent on the spiritual path.
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
Namo Dtat-Sa Pakawa-Dto Araha-Dto Sam-Maa Sam-Put-Dtat-Sa
The second step requires chanting “Trai Soranakom (3 Times).” The Trai Soranakom, or the Triple Gem Refuge, involves formally taking refuge in the Buddha, the Dhamma (his teachings), and the Sangha (the monastic community). Each refuge is recited three times, emphasizing the depth of commitment:
This declaration signifies the devotee’s formal adherence to the core tenets of Buddhism, reaffirming their identity as a Buddhist practitioner. It is understood that by taking refuge, one opens oneself to the protective and guiding influence of the Triple Gem, thereby enhancing the receptivity to the blessings embodied in the amulet. The invocation “Cheewidtang Yaawa Nipaanang Saranang Kajchaami” translates to “I go for Refuge until the attainment of Nibbana,” indicating a lifelong commitment.
The final step is to “Chant Kata Aaraatanaa Pra Krueang (3 Times).” This specific `Kata` is an invitation to the amulet, requesting its blessings and protection. It is a direct address to the spiritual power residing within the amulet, making explicit the devotee’s desires for its benevolent intervention. The `Kata` provided is:
Puttang Aaraatanaanang
Tammang Aaraatanaanang
Sangkang Aaraatanaanang
Puttang Prasittimae
Tammang Prasittimae
Sangkang Prasittimae
This `Kata` explicitly invites the Buddha, Dhamma, and Sangha, through the medium of the amulet, to grant blessings (`Prasittimae`). This final step personalizes the ritual, focusing the accumulated merit and protective energies directly towards the needs of the individual.
Beyond these formal recitations, the ethical conduct of the devotee is paramount. Amulets are not typically viewed as ‘magical’ objects that grant wishes unconditionally. Instead, their efficacy is often believed to be enhanced by the wearer’s adherence to the Five Precepts, cultivation of loving-kindness, and performance of good deeds. Miraculous events are frequently seen as consequences of both the amulet’s inherent power and the devotee’s accumulated good karma and pure intentions. Respectful handling of the amulet, treating it as a sacred object rather than a mere trinket, and placing it in an elevated, clean position when not worn, are also standard practices. The inclusion of an original temple box and the option for encasing underscore the importance of proper preservation and respectful presentation, ensuring the amulet can be revered as a potent spiritual heirloom across generations. The entire ritual practice, therefore, functions as a holistic engagement, combining verbal invocation, mental purification, and ethical living to maximize the spiritual benefits derived from the sacred object.
Hwaen Arahang Nuea Tong Daeng Long Ya Tong Chart 2495 BE by Luang Por Jong Puttasaro of Wat Na Tang Nork
The study of sacred amulets within Theravada Buddhism, particularly in Thailand, constitutes a complex intersection of art history, religious practice, folk belief, and the occult sciences. These artifacts, far from being mere decorative items, serve as tangible conduits of spiritual power, imbued with blessings and protective energies by revered monastic masters. This monograph presents a detailed examination of a particularly significant artifact: the Hwaen Arahang Nuea Tong Daeng Long Ya Tong Chart, consecrated in 2495 BE by the esteemed Luang Por Jong Puttasaro of Wat Na Tang Nork. This small, alchemical copper alloy ring, distinguished by its Ra Rachawadee Trairongs tricolored enamels and the inscribed Khom Letter ‘A’, epitomizes the profound craftsmanship and spiritual potency characteristic of amulets from the pre-commercial era. Its creation reflects a period when master monks meticulously crafted each piece, imbuing it with layers of protective and auspicious wicha, making it a rarity highly sought after by devotees seeking authentic protective magick.
1. Introduction and Theological Importance
The Hwaen Arahang, or ‘Arahang Ring,’ derives its theological significance directly from the Sanskrit term ‘Arahant’ (Pāli: Arahang), which denotes one who is worthy of veneration and has attained enlightenment by eradicating all defilements. In Theravada Buddhist cosmology, the ‘Arahang’ epithet is primarily reserved for the Buddha himself, signifying the highest state of spiritual purity and liberation. The inscription of the Khom Letter ‘A’ on this amulet, therefore, is not a mere symbolic gesture but a direct invocation of the Buddha’s supreme qualities. This letter, drawn from the ancient Khom (Khmer) script historically used for sacred texts and yantra designs in Thailand, represents the primal sound and essence of the ‘Arahang’ quality, serving as a mnemonic for the practitioner to recall the Buddha’s perfect virtues.
The theological importance of such an amulet rests on the Theravada principle of ‘Buddhanussati,’ or recollection of the Buddha. By wearing an object imbued with the essence of the Buddha’s enlightenment, devotees seek to internalize these qualities, drawing upon the protective and auspicious energies generated by such profound spiritual association. The amulet is understood to radiate a field of metta (loving-kindness) and karuna (compassion), while simultaneously providing strong defensive attributes against malevolent forces and physical dangers. This ring is thus not merely a charm but a spiritual implement intended to foster a continuous connection with the Dhamma and Sangha, thereby fortifying the practitioner’s spiritual journey. The integration of traditional Buddhist epithets with master-blessed amulets illustrates a practical application of Buddhist philosophy within daily life, emphasizing protection and well-being as foundational elements for spiritual cultivation.
Furthermore, the protective efficacy of the Hwaen Arahang is rooted in its association with ancient Thai Buddhist occultism, specifically the tradition of Kong Grapan Chadtri and Klaew Klaad magic. Kong Grapan Chadtri refers to invulnerability against weapons and physical harm, while Klaew Klaad denotes evasion of danger and accidents. These protective wicha are not merely superstitious beliefs but are understood within the framework of traditional Thai Buddhist practice as extensions of the spiritual power accumulated by enlightened masters through rigorous meditation and adherence to the Vinaya. The ‘Arahang’ inscription, acting as a powerful mantra, is believed to align the wearer with the unshakeable nature of the Buddha’s enlightenment, thereby manifesting these protective qualities. The choice of a ring format further symbolizes a perpetual circle of protection, encompassing the wearer in a continuous aura of safety and spiritual well-being.
The Master and Lineage
Luang Por Jong Puttasaro (2415 BE – 2508 BE) stands as a monumental figure in the pantheon of Thai monastic masters, particularly revered for his contributions to the spiritual and protective well-being of the Thai people during a tumultuous period. Born ‘Jong’ into a farming family in Na Mai, Bang Sai Municipality, Ayuttaya Province, his early life, though lacking precise birth documentation, is calculated to have commenced on the 6th of March 2415 BE, a Thursday in the year of the monkey, during the reign of King Rama 5. His parents were named Mr. Yord and Mrs. Khlip, and he had two younger siblings, Nil and Bplik. From an early age, Luang Por Jong exhibited a distinct predisposition for solitude, often distancing himself from crowds, even at communal events such as local Lige theatre shows. This early inclination towards quiet introspection foreshadowed his later profound spiritual journey and mastery.
Luang Por Jong’s monastic life began with his ordination in 2435 BE at Wat Na Tang Nork temple in Ayuttaya. Upon ordination, he received the monastic name Jong Puttasaro. His Pra Anusawanajarn, the venerable Abbot of Wat Na Tang Nork, Luang Por Po, quickly recognized Luang Por Jong’s extraordinary intellectual and spiritual faculties. Despite a physical constitution described as weak and prone to illness, Luang Por Jong displayed an exceptional mental acuity, mastering the intricate Khom Agkhara Sanskrit script with remarkable speed. This rapid acquisition of an ancient and complex script, crucial for traditional Thai Buddhist esotericism (Wicha Akom Sorcery), indicated a spiritual aptitude far beyond his chronological age. Luang Por Po, discerning Luang Por Jong’s innate wisdom and potential, diligently imparted every facet of his personal Wicha to his prodigious student.
Luang Por Jong’s trajectory following this tutelage was one of continuous spiritual advancement. He evolved into a Master Sorceror in his own right, simultaneously becoming a revered Dhamma Practitioner and a compassionate teacher to the local populace. His fame extended across Thailand and beyond, solidifying his reputation as one of the greatest Sorceror Monks of his era until his passing in 2508 BE. His profound wisdom and potent spiritual abilities placed him in the esteemed lineage of great Ayuttaya Province gurus, alongside figures like Luang Por Parn of Wat Bang Nom Kho. This association underscores his standing within a tradition of highly attained masters renowned for their mastery of sacred sciences and compassionate service.
A significant aspect of Luang Por Jong’s legacy is his pivotal role during the Indochina Wars. He actively assisted the Thai Military by consecrating and distributing powerful amulets, specifically designed to confer Kong Grapan Chadtri (invulnerability) and Klaew Klaad (evasion of danger) upon soldiers facing combat. His Takrut (scroll amulets) and Suea Yant (Yantra shirts) became legendary for their efficacy in protecting combatants, cementing his status as a national protector. Beyond these protective charms, Luang Por Jong was also widely celebrated for his Pla Tapian Maha Lap Kaa Khaay amulets, crafted in the form of gold-silver fish. These artifacts were renowned globally for their ability to instigate good commerce, prolific sales quotas, and general prosperity (Maha Pokasap). His comprehensive mastery encompassed not only defensive magic but also Metta Maha Niyom (loving-kindness and charm) and Maha Lap (great fortune), making his amulets versatile tools for well-being in all aspects of life.
Luang Por Jong’s attainments spanned both worldly deeds of goodness and self-renunciation, alongside deep understanding and practice of the Dhamma Path. His fame and honorable status have endured for more than half a century, remembering him as one of the greatest masters of his time and a paramount figure in the Ayuttaya lineage. His dedication to crafting each amulet by hand, a practice from an era before the commercialization of Buddhist artifacts, underscores his profound commitment to quality and spiritual integrity. His amulets, including the Hwaen Arahang, Pra Somdej, other Sacred Powder Votive Tablets, and Powerful Takrut, remain rare and highly valued treasures for devotees seeking genuine protective and auspicious blessings from an olden-days master.
Alchemical Composition and Sacred Powders
The Hwaen Arahang Nuea Tong Daeng Long Ya Tong Chart is characterized by its material composition: a sacred alchemical copper alloy, known in Thai as ‘Nuea Tong Daeng.’ The term ‘alchemical’ is crucial, as it signifies more than mere metallurgy. In traditional Thai amulet creation, the base metals are often combined with various potent substances—known collectively as ‘muan sarn’—and consecrated through specific alchemical processes, which are themselves forms of Wicha Akom. While the raw description specifically mentions ‘Sacred Alchemical Copper alloy,’ implying a refined and spiritually charged metal, the practice of combining metals with powders and other sacred elements is deeply embedded in the tradition.
Copper (ทองแดง, *tong daeng*) holds significant symbolic and energetic value within Thai occult traditions. It is often associated with the planet Mars and is believed to possess inherent properties conducive to protection, strength, and vitality. When transmuted through alchemical processes (*len rae pleng yaa*), which may involve ritual heating, cooling, and the incorporation of various mineral or botanical additives, the copper alloy is thought to acquire enhanced spiritual properties, making it a more potent vessel for the master’s blessings. The exact composition of Luang Por Jong’s alchemical copper alloy for the Hwaen Arahang would have been a closely guarded secret, passed down through his lineage, potentially involving specific metal ratios, lead-tin alloys, or even fragments of older, consecrated amulets to imbue the new material with residual power.
The decorative aspect of the ring, the ‘Long Ya Tong Chart,’ refers to the Ra Rachawadee Trairongs Tricolored enamels. ‘Long Ya’ (ลงยา) is the traditional Thai term for enamel work. ‘Tong Chart’ (ธงชาติ) directly translates to ‘national flag,’ referencing the patriotic red, white, and blue colors of the Thai flag. These colors are not arbitrary; they symbolize Nation (red), Religion (white), and Monarchy (blue) – the three pillars of Thai identity. The application of these specific colors onto the amulet, particularly during an era that encompassed the Indochina Wars, implicitly links the spiritual protection of the amulet to the safeguarding of the nation and its core institutions. This aesthetic choice transforms the amulet from a personal protective charm into a miniature emblem of national and religious unity, resonating with collective cultural and spiritual values.
While specific sacred powders (*muan sarn*) are not explicitly detailed for this particular ring, it is important to understand the general context of such materials in amulets by masters like Luang Por Jong. Typically, amulet rings and votive tablets of this period would incorporate sacred earths from auspicious sites, powdered incense from venerated Buddha images, herbal remedies, and even residual ash from burnt sacred scriptures. These components are painstakingly collected, consecrated, and often ground with specific invocations (Kata) to infuse them with spiritual energy. Although the Hwaen Arahang is a metal ring, the concept of ‘sacred alchemical copper alloy’ suggests that the metal itself underwent a transformation akin to the preparation of muan sarn, absorbing spiritual potency through ritualistic manipulation. The inherent hardness and durability of metal also contribute to the symbolic permanence of its protective power, making it a robust vessel for spiritual blessings.
Sacred Empowerment and Wicha
The empowerment of the Hwaen Arahang ring by Luang Por Jong Puttasaro in 2495 BE stems from his profound mastery of ‘Wicha Akom Sorcery,’ a complex system of sacred knowledge, magical formulas, and meditative practices integral to traditional Thai Buddhist esotericism. Luang Por Jong inherited this comprehensive Wicha from his guru, Luang Por Po of Wat Na Tang Nork, demonstrating exceptional aptitude in a discipline that demands rigorous mental discipline, spiritual purity, and extensive scriptural knowledge, particularly of the Khom Agkhara Sanskrit script.
The core of the Hwaen Arahang’s empowerment lies in the Khom Letter ‘A’ (อ), representing ‘Arahang.’ This single letter functions as a powerful *mantra* (Kata) and *buddha-nidana* (a foundational principle or essence of the Buddha). Reciting or meditating upon ‘Arahang’ invokes the ultimate purity and liberation of the Buddha, creating a resonant field of spiritual energy. Luang Por Jong, through his meditative attainments, would have imbued each ring with this profound spiritual vibration, linking the physical object to the metaphysical essence of Buddhahood. This process, often involving deep jhanic states, concentrates spiritual power into the amulet, activating its latent protective and auspicious properties.
The Wicha employed by Luang Por Jong encompassed a range of magical formulas, primarily focused on Kong Grapan Chadtri (invulnerability and steadfastness) and Klaew Klaad (evasion of danger). These wicha are not merely chants but involve complex visualizations, breath control techniques, and specific consecration rituals performed over extended periods. For the Hwaen Arahang, the intention would have been to create a portable shield of spiritual protection. The master would have meticulously etched or inscribed sacred Yantra (geometric designs and scriptural verses) onto the base metal, possibly on the interior or exterior surfaces before enameling, further reinforcing the amulet’s protective matrix. Each stroke of the inscription and each chant during the blessing ceremony would have contributed to building this energetic shield.
Beyond defensive magic, Luang Por Jong was also highly proficient in Maha Lap (great fortune), Kaa Khaay (good business), and Metta Maha Niyom (loving-kindness and charm) magic. While the Hwaen Arahang is primarily a protective ring, the comprehensive nature of Luang Por Jong’s Wicha suggests that elements of these auspicious blessings would also be present. A master of his caliber would typically empower his creations with a holistic array of positive energies, ensuring not only safety but also general well-being and prosperity for the wearer. The use of specific Kata, tailored for different magical effects, would have been integrated into the final blessing ceremonies, ensuring the ring’s multifaceted efficacy. The continuous presence of the master’s meditative energy and purity of intention throughout the creation and blessing process is considered paramount in generating the amulet’s potency, distinguishing genuinely powerful amulets from mere commercial productions.
The ‘Olden days Masters’ distinction highlights a critical aspect of this amulet’s spiritual integrity. In Luang Por Jong’s era, the creation of amulets was a direct extension of a monk’s ascetic practice and spiritual attainments. Each piece was often handmade, imbued with individual blessings through prolonged meditation and ritual, contrasting sharply with later, more industrialized production methods. This dedication ensures that the Hwaen Arahang is not merely a product, but a sacred artifact carrying the direct spiritual imprint of a highly attained master, making its power genuinely potent and enduring.
Iconographical and Aesthetic Appreciation
The Hwaen Arahang Nuea Tong Daeng Long Ya Tong Chart, consecrated by Luang Por Jong in 2495 BE, presents a nuanced blend of functional design, symbolic iconography, and traditional aesthetic values. Its physical attributes reflect the practical needs of its intended wearers, primarily children or individuals with small fingers, indicated by its diminutive size, measuring approximately 1.7 Cm (or reportedly 2 Cm) in inner diameter. This small scale does not diminish its spiritual significance but rather highlights its role as a personal, unobtrusive protective talisman, designed for continuous wear.
The primary iconographical feature of the ring is the Khom Letter ‘A’ (อ) inscribed upon its surface. This script, deeply rooted in Southeast Asian Buddhist and Hindu traditions, serves as a powerful yantra. The ‘A’ represents ‘Arahang,’ symbolizing the Buddha’s supreme state of enlightenment and purity. The simplicity of this single letter belies its profound spiritual weight, acting as a concise visual mantra that encapsulates the essence of the Buddha’s virtues. Its clear depiction on the copper alloy, possibly engraved or stamped before the enamel application, ensures its legibility and central focus within the ring’s design. The use of Khom script further links the amulet to ancient esoteric traditions, suggesting a lineage of knowledge and power that predates modern influences.
Aesthetically, the ring is distinguished by its ‘Ra Rachawadee Trairongs Tricolored enamels.’ ‘Rachawadee’ refers to a royal or exquisite style of ornamentation, often associated with fine craftsmanship. The ‘Trairongs’ (three colors) are specifically red, white, and blue, corresponding to the colors of the Thai national flag. This tri-colored enamel provides a vibrant contrast to the underlying copper alloy, enhancing the visual appeal of the ring while subtly embedding nationalistic symbolism. The deliberate choice of these colors for an amulet created during the Indochina Wars reinforces the notion of protective blessings extended not only to the individual but also to the nation, its religion, and its monarchy. The application of enamel, a technique requiring considerable skill, indicates a dedication to aesthetic quality alongside spiritual potency. The enameling process protects the underlying metal and inscription, ensuring the longevity and continued legibility of the sacred Khom ‘A’.
The alchemical copper alloy (Nuea Tong Daeng) itself contributes to the ring’s aesthetic. Copper, when exposed to the elements over time, develops a distinctive patination, ranging from deep reddish-brown to greenish hues. This natural aging process adds a layer of character and authenticity to the amulet, signaling its antiquity and long-term spiritual use. The texture and weight of the copper alloy, combined with the smooth, glossy surface of the enamel, create a tactile and visual experience that is both substantial and refined. The rings of this era, being largely handmade, often exhibit minor variations in form and finish, which are prized by collectors as marks of individual craftsmanship rather than imperfections. These slight irregularities speak to the artisanal nature of their creation, further distinguishing them from mass-produced items.
Ritual Practice and Worship
The ritual practice and worship associated with the Hwaen Arahang Nuea Tong Daeng Long Ya Tong Chart are deeply rooted in Theravada Buddhist traditions, yet they also incorporate elements of folk belief and specific instructions often provided by the consecrating master. For an amulet such as this, imbued with the protective and auspicious Wicha of Luang Por Jong, a devotee’s interaction typically begins with a posture of respect and reverence, known as ‘Bucha’ (บูชา). This involves acknowledging the spiritual power residing within the amulet and expressing gratitude to the Triple Gem (Buddha, Dhamma, Sangha) and to the master who consecrated it.
Standard Bucha practices for amulets often involve placing the ring on a higher altar or shrine when not worn, ensuring it is treated with utmost respect. It should never be placed in low or impure locations. When wearing the ring, devotees traditionally ensure it is worn on the finger in a manner that faces outward, symbolically projecting its protective energy. The small size of the Hwaen Arahang, suitable for children or a lady’s small finger, implies its role as a continuous, personal talisman, intended to be worn daily rather than intermittently.
Chanting Kata, or sacred incantations, is a fundamental aspect of activating and maintaining the amulet’s power. While specific Kata for the Hwaen Arahang itself might be transmitted orally or through written instructions by Luang Por Jong’s lineage, general protective Kata are commonly employed. The most direct invocation for this amulet would involve the repetition of ‘Arahang’ or the full ‘Namo Tassa Bhagavato Arahato Sammā Sambuddhassa’ (Homage to the Exalted One, the Worthy One, the Perfectly Self-Enlightened One). Regular chanting reinforces the spiritual connection between the devotee, the amulet, and the Buddha’s virtues, thereby strengthening the protective field. Devotees may also recite the ‘Phra Kata Chinabanchorn,’ a powerful all-purpose protective mantra widely used in Thailand, or specific Kata for Kong Grapan Chadtri and Klaew Klaad, to align with the ring’s primary protective attributes.
Rules of conduct for devotees owning such an amulet emphasize ethical living and adherence to Buddhist precepts. This includes maintaining the Five Precepts (Pancha Sila) – abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants – as these moral foundations are believed to preserve and enhance the amulet’s spiritual efficacy. The purity of the wearer’s mind and actions is considered crucial, as incongruence between behavior and the amulet’s sacred nature can diminish its power. Devotees are also typically advised to avoid wearing amulets during acts considered impure or disrespectful, although practical considerations for daily wear often mean such rings are worn continuously, with the understanding that reverence is primarily a state of mind and intention.
Ultimately, the Hwaen Arahang functions as a constant reminder of the Dhamma and the virtues of the Buddha, fostering a mindful approach to life. It serves not only as a source of external protection but also as an internal catalyst for developing positive qualities. The belief is that true protection originates from one’s own virtuous actions and merits, with the amulet serving as a supportive aid and a beacon of spiritual presence. The ongoing veneration of Luang Por Jong and the enduring power of his amulets attest to the deep cultural and spiritual value placed on such artifacts within Thai society, preserving a tangible link to a rich tradition of monastic mastery and sacred art.
Pra Yord Khun Pol Pim klang Nuea Wan Hlang Yant Yant Pu Dhavaradi (Chedi Stupa on rear face) Sacred Powder Buddha Amulet in Large size model. The amulet is the medium model measuring
This is Ancient Classic of Por Tan Nam, and Immense Rarity from the Great Olden Days Khao Or Master Monk of Wat Don Sala, in Pattalung. and is a standard bearer amulet seen to be made by almost all Khao or Masters, which can be most famously denoted by the Pra Yord Khun Pol amulet of the Great Ajarn Chum Chai Kiree of the Dtamnak Dtak Sila Khao Or Southern Academy of Sorcery.
The amulet is empowered with the Wicha Pra Yord Khun Pol, containing Invocations to summon the power of Kong Grapan Chadtri, Klaew Klaad, Maha Amnaj (commanding power and influence) and Serm Yos Status Promotion Magic. The front face of the amulet bears the Image of a Buddha setead in Mara Vichai Posture. The two Savaka, Maugdalyayana and Saributra are standing either side, one holding a ‘Chadtr’ Parasol to shade the Buddha.
2510 BE saw this Amulet released in various different ‘Pim’ (models);
1. Hlang Yant Pu Dharavadi (Stupas Yantra – 1, 2 or 3 Stupas), 2. Hlang Yant Bai Po. 3. Oblong shaped Pra Yord Khun Pol ‘Pim Badtiharn’ (Miracle Pim) Hlang Yant Pu Dhavaradi, and 4. Pra Luang Por Tuad Pim Hlang Bai Po Amulet also released in the same edition, along with 5. Pra Pid Ta Nuea Takua Long Thom, leaden Nirodha Buddha amulet, which is also so Rare and famous, from Por Tan Nam.
This Edition was one of Por Tan Nams Early Era Amulets, and a highly preferred Pra Niyom Classic. of national and International Historical Fame and Prestige. Powerful Kong Grapan Chadtri Klaew Klaad Protection and Evasion, Serm Yos Status Increaser Amulet of Legendary Proportion.
This is a most classic Benjapakee type amulet, and a large one indeed at that, which any true lover or collector of Thai Buddhist amulets would wish to have in their collection and of course to wear around their neck
Por Tan Nam of Wat Don Sala (Pattalung), was one of the Great protagonists of the Samnak Dtak Sila Khao Or School of Sorcery, and one of the Greatest Guru Masters of the Southern Thai Provinces of all History. His amulets, and Amulets made in his Image are considered to be Most Sacred with Thai people of the South.
His Role in the History and Legends of the Khao Or Magical tradition, and collaboration with the making of Amulets with this Grand and Large family of Sorceror Monks, who stem from a number of Famous temples within the Khao Or Tradition. His amulets are as sacred and rare as they are priceless, and are amongst the most esteemed and collected amulets of the High End ‘Pra Niyom’ Collector Category.
These amulets are part of the famous Pantheon of ‘Maha Wan’ Herbal Powder base amulets, made by Por Tan Nam between 2510 and 2512 BE which are amongst the most highly regarded and revered amulets of the Historical Pantheon of Wat Don Sala. In those days, Pra Ajarn Nam and the great Ajarn Chum of the Dtamnak Dtak Sila would still use Sacred Powders from Luang Por King (Wat Ban Suan).
The amulets of the 2510 – 2512 BE Era were made after Por Tan Nam’s second and final Ordination, and are famous for their content of Ancient Sacred Earthen and Powder Amulets of many Great Olden Days Masters, and the Maha Wan Herbal Powders of Pra Ajarn Nam mixed with his Pong Tang Ha Samrej 5 Sacred Yantra Powders. In these times, Por Tan Nam still mixed bis own powders and made his own Yantra Inscriptions.
Pra Yord Khun Pol – A Benjapakee Story
Pra Yord Khun Pol is one of the Classic Historc Periodic Amulets which has its own ‘Benjapakee’ five regions set of ‘Pra Niyom’ preferred amulets, and is famed for its Serm Yos (Increase Status), Kong Grapan Chadtri, Klaew Klaad, and Maha Pokasap – Maha Lap powers. There are various forms seen in various regions who made the Yord Khun Pol amulet, with five of them becoming the most preferred, hence they also carry the name, ‘Benja’ (meaning 5) and ‘Pakee’ (Benjapakee).
The five kinds of Yord Khun Pol amulet within the five top Benjapakee of the Yord Khun Pol Niche, are;
Pra Ruang Rang Pern – Wat Pra Sri Radtana Maha Tat (Sukhothai Province), Pra Huu Yaan – from the Kru Burial Chamber find at Wat Pra Sri Radtana Maha Tat in Lopburi, Pra Chinarat Bai Sema, from the Kru Burial find at Wat Pra Sri Radtana Maha Tat, in Pitsanuloke, Pra Mahesworn, from the Kru burial archeological find at Wat Pra Sri Radtana Maha Tat, in Supanburi, and the Pra Ta Gradan, from the famous Kru Burial find at Sri Sawad, considered to be an amulet that is over 500 years since its making.
Use the Maha Namasakara (Namo Dtassa x 3), and Kata Aaaratana Pra Krueang to Bucha and beseech wish fulfilment from the Prakam Dee Kwai Yord Khun Pol.
Maha Namasakara Kata
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
You can practice the Kata Aaraatanaa Pra Krueang, by using the tutorial in the below youtube video.
Pra Nakprok, Pra Sum Gor, Pra Pong Supan, Pra Sangkajjai, Pra Lila, Pra Nang Paya, Pra Somdej, Pra Yord Khun Pol, Pra Pruhnang, Pra Prok Po, Pra Saiyasana, Pra Putta Chinnarat, Pra Navagote, Pra Upakut, Pra Sivali, and many others Buddha Amulets.
Ban Neng Pra Rahu; A one off original necromantic skullbone carving, in the image of Pra Rahu Om Jantr Asura Deva Eclipse God, with hand made Khom Agkhara spell inscriptions recognizably from the Great Ajarn Heng. An immensely protagonistic amulet, that stands out from the crowd with its powerful dark arts power. This large and highly detailed Necromantic Skull Carving, is a most imposing amulet for wear, or ritual Bucha object for the altar, and an immensely rare world class hand made ancient amulet of the Great Ayuttaya Lay Master; Ajarn Heng Praiwan, This exhibit is especially attractive visually, with a dark patina and very deep relief carvings, of a master artisan. Empowered with the Wicha Pra Rahu and the Famously Powerful Necromantic Invocations ubiquitous to Ban Neng bone carvings.
This skull bone carving, is in tapered oval shape, and is an immensely filigrain, and finely detailed master class carving from a top artisan, with an ancient and exquisitely finely carved details of a doubled image of the Pra Rahu Jantruparaka/Suriyuparaka Asura Deva Eclipse God of Good Horoscope, swallowing the moon/sun. The Borders and surrounding area around the image of the deity, is delicately carved with decorative Lai Thai embellishments. This carving is so visibly, finely carved with immense details, that it can only have been made by a Master Artisan, with the highest level of prowess. specializing in the Lai Thai traditonal Buddhist Line-Art.
Free EMS / DHL / FedEx Express Shipping and the option of free solid silver Waterproof Casing is included with this item. An extremely rare, and exquisitely beautiful carving that is among the finest one could encounter by Olden days Lay Master Ajarn Heng Praiwan. Carvings of this level of fine detail, adherent to the ancient rules of Lai Thai fine line art traditional design, are in them-self, even when not powerfully blessed by great Monks, a piece of historical and cultural religious art that is of the museum curation level.
This particular Ban Neng in fact, is beyond any kind of true price estimation (Hence ‘Priceless’), for its beauty, spiritual and cultural value, and the level of artistic prowess of the design carving, makes it a piece of fine art in itself, in a collector niche, and an attractive talismanic powerful Necromancy fpr those adherent to the immensely powerful fast-acting effects of he Ban Neng. Definitely an item that would be fitting for ‘The Man who has everything’, as we bet, he does not have this yet 🙂
Below : Hand made spell inscriptions in Khom Agkhara (Khmer Sanskrit), are visible on the rear face (inner side of skullbone), of the Ban Neng Carving.
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 repetitions of the Kata Bucha Pra Rahu are to be Chanted;
Idtipiso Pakawaa Pra Rahuu Sataewaa Samaa Winyaana Idtipiso Pakawaa Putta Sangmi
Kata Surya Buppaa (to be chanted in the daylight)
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.
Ajarn Heng Praiwan was a great Lay Master and Adept Necromancer of olden days, of the Ayuttaya Province. Ajarn Heng was born in the year 2428 BE, and was ordained as a Buddhist Monk when he came of age, at Wat Suwan in Ayuttaya. During his ordained years, he studied many ancient magical Wicha of the grimoires of Wat Pradoo Rong Tam, which was a great library of ancient magical grimoires, perhaps the largest in the country. He became extremely able in the inscription of Khom Agkhara Sanskrit Spells, Kata Incantations, and Sacred Yant, and became very well known as a great Master of Sak Yant Thai Temple Tattoos.
Ajarn Heng Praiwan, studied the Wicha Grimoire of the Dtamra Radtana Mala, until attaining full Adept Mastery, after which he disrobed for a time, to help his parents. After which, he ordained again once more, at Wat Prayatigaram in Ayuttaya, with the Great LP Glan Tammachodti, Abbot of Wat Prayat, as his Upachaya Ordaining Monk. He spent a long period of time learning and mastering the full Dtamra of the Wicha of Luang Por Glan, after which he disrobed again, and became a lay-sorcerer until the end of his days, when he passed away at the age of 75, in the year 2502 BE.
It is said that Ajarn Heng’s father, was either a police officer, or a prison officer, and sent Ajarn Heng to Penang, and Singapore, to be educated. But Ajarn Heng did not finish his schooling, and left, because of his immense fascination and interest in the study of Saiyasart, & the Dtamra Saiyawaet Grimoires, of Thai Buddhist, Animist, and Necromantic Occult Practices. He even traveled to the South of Thailand to learn the most ancient Magical Practices of the Southern Khao or Sorcery Lineages.
After his time practicing and mastering the Southern Lineage Magical Practices, Ajarn Heng returned to his home Province of Ayuttaya, in Central Thailand. Ajarn Heng was now a Master of the Wicha of Luang Por Glan, and the Southern Wicha of Sorcery which dates back to the Sri Vichai Era of Siam. The Wicha Mastered in Entirety of Wat Pradoo, which Ajarn heng has undertook, came from the time when King Naresuan Maharach, ordered the Wicha Saiyasart Grimoire texts to be inscribed and stored at Wat Pradoo Roeng Tam.
The inscriptions were begin and finished between the years 2133 – 2148 BE. It was King Pra Mahesuan Maharach, who united the city Kingdoms of Siam and Unified the country into one Land, namely ‘Siam’, or ‘Thailand’, and made the city of Ayuttaya the first capital of the Kingdom (Later to be moved to Bangkok, for logistical and geo-political reasons).
Ajarn Heng began to serve the public and accept devotees, at first by only performing Sak Yant Tattoos, and became known as one of the Top Sak yant Masters in the Country of his Time. Another later Kroo Ba Ajarn and Friend in Dhamma, Luang Phu Si, of Wat Sakae in Ayuttaya (Temple of LP Doo), once told that during the time of King Rama the 3rd, during a time of military dispute, around the year 2475 BE, many regiments of Thai soldiers, of both high and lower standing went to Ajarn Heng for his protective Yant, due to the miraculous powers attributed to them, all one the same day.
On this occasion, Ajarn Heng constructed the ritual place at Wat Hantra Temple. Ajarn Heng invited a host of powerful Monks with Psychic Powers to assist in the ceremony of Blessings. In this occasion (around 2476 BE),Ajarn Heng had to work very hard to gather a large number of Master Monks to come and perform the Suad Nam Puttamont Chanting Ritual, and this was a very had task in those days in Ayuttaya, to travel around and fine enough top masters who knew the chanting of the Nam Pra Puttamont and the Putta Pisek (Buddha Abhiseka) ceremonie. He was assisted in this task, by the great Luang Phu See of Wat Sakae. But on this occasion, Luang Phu Si could not attend as well, because he was busy with Dhamma Duties at Wat Liab. But, after this Ceremony, Ajarn Heng would always invite Luang Phu Si to attend all of his subsequent Blessing Ceremonies, and assist with empowerment.
Ajarn Heng was a relatively wealth person with two houses and land stakes, one in the countryside in Tung Hantra, and one in Bangkok. And so, he would have devotees seek him out in Bangkok and in Hantra, for Sak Yant Tattoos, and his powerful Takrut amulets. It became popular to get high class artisans to carve his amulets, as well as village people would carve animist charms from ivory, wood, and sometimes, necromantic Ban Neng skullbones, which are of course, along with his famous metallic, and inimitably designed Takrut Maha Jakkapat Metallic Scroll Spells, the most highly valued, rare, and sought after by devotees of the great anbcient Ayuttaya Lay Sorcerer. Finally, Ajarn Heng moved to stay in Suan Malee, until the Wars in Asia Broke Out, whereupon he left the Capital, and returned to his home Province of Ayuttaya.
During this time, there were many Gangsters and Highwaymen, and a lot of need for Sak Yant Tattoos for Kong Grapan Chadtri and Klaew Klaad protective Magic, and Ajarn Heng became a highly acclaimed master, renowned for his Yant Gao Yord (A Wicha Obtained from the Great LP Hrun). Ajarn Heng was able to receive additional Wicha from the famous temple of study of Sorcery, Wat Sam Jeen, as well as receiving Wicha from the great Luang Phu Tong, of Wat Rat Ayotaya, and Luang Phu Kam Wibun.
Ajarn Heng’s Kong Grapan magic was so famous, that it became popular for police and military to get his tattoos, but also that they did not like the fact that so many Gangsters had them too, and were impossible to shoot dead. His Takrut Jappapattirach was also both infamous, and those who wore one were feared to be invincible. There was once a time when Ajarn Heng was parked in a boat on the banks of the river at Wat Cherng Lane Temple, where the Police came, and had to forbid Ajarn Heng from tattooing more, because the area was overflowing with Gangs of Highwaymen, and his tattoos were making it impossible for the police to catch them.
Somdej Kha Dto Fang Takrut Ngern Ongk Kroo Jumbo size model early era amulet, by Luang Por Seng Jantasaro – Wat Bang Na (Pathum Thani), with triple Takrut magic spells inserted into the base. One of various models of Luang Por Seng’s amulets made, in this rare early edition series amulet. This model is the Pra Somdej Pim Kha Dto Hlang Yant Glom Votive Tablet, with sacred Yantra spell on rear face. Released in different design models (Pim, such as the Pim Kha Dto, and Pim Pra Pratan) and sizes, such as Pim Yai, Lek, and Jumbo. The amulets were released after Buddha Abhiseka Empowerment Ceremony, in the year 2512 BE. A very rare early era amulet, and attractive model, for devotees of the amulets of the Great Luang Por Seng.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 1
This exhibit is ‘Nuea Graeng’ (hardened dry surface clay), and possesses great beauty within the features of the Muan Sarn Sacred Powder Clay Admixture, revealing immense character, and detailed relief in the details of the design of the Buddha and Dais. The ageing characteristics of this incredibly beautiful amulet, are easily recognizable, as is the authenticity of the drying and contraction of the Sacred clay over the many decades of time. The rear face has the Sacrted Yant Glom of LP Seng, with the Khom Agkhara Letters
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 2
Free Registered Air Parcel Worldwide Shipping is Included with this Amulet
Below; A Solid Silver Takrut Nok Sariga is inserted into the base of the Pra Somdej), increasing Metta Maha Niyom great preference mercy charm, Maha Sanaeh power of attraction, Kaa Khaay selling power, and Maha Lap lucky fortunes. This model being Pim Jumbo is hence, an ‘Ongk Kroo’ Masterpiece model, with solid silver Takrut with the Sariga Mercy Charm Invocation inserted into the base. The Nok Sariga ‘Celestial Magpie’ spell, is perhaps one of the most famous and preferred animist deity spells of the Metta Maha Niyom Mercy Charm Wicha, within the Thai Buddhist amulet pantheon.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 4
About the Sarika/Salika spell;
The Nok Sariga (or, ‘Salika’) is a Golden Tongued Heavenly Bird which is attributed with immense Metta Mahaniyom and Maha Sanaeh qualities, and is along with the Hongsa Bird, one of the Best Devas to seek assistance in ‘Jerajaa’ magic. Jerajaa means ‘Discussion’. The Golden Tongued Sariga bird enchants and charms the listeners of he who possesses the Wicha, bringing a hypnotic and charming effect, to influence and convince, making people see things your way.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 5
The amulet is made from Nuea Pong Puttakun, with Pong Ittijae, and Pong Wan magical herbal powders. Blessed in special ceremony by the Great Luang Por Seng, at Wat Bang Na, the amulet features a Buddha Image seated upon a 3 tiered dais, above a decorative dais, with ‘Kha Dto’ (table legs) style, also sometimes called ‘Thaan Singh’, and ‘Thaan Kha Dto’, depending on the devotee. The rear face has a round Sacred Yantra embossed upon the surface, with four Sacred Khom Agkhara letters. Luang Phu Seng Jantarangsri, or lovingly known as ‘Taep Jao Chaw Raman’ (The Raman Mong Tribe Angel and Lord), of Wat Bang Na, in Amper Sam Koke in Patum Thani, was one of the Great Thai Buddhist Master Monks of the the late 24th and early 25th Century BE.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 6
The temple of Wat Bang Na, was always a large and popular temple in Patum Thani, for there were many people whose children ordained there, and the families would visit to pay reverence and offerings almost every day. Many monks would school there, and the temple was popular for local folk from near and far to come and make merits there. But it was only when the Great Luang Por Seng arrived, that amulets were made at Wat Bang Na.
Wat Bang Na Temple Pathum Thani
Before Luang Por Seng, no monk had previously made an edition of amulets. This means then, that Luang Por Seng was the Master responsible for the act of ‘Berk Dtamra’; the Opening and Beginning of a Temple Master Lineage in amulet creation and empowerment. So began the Dtamra Pra Krueang (Amulet Legend/History) of Wat Bang Na, and became immortally embedded into Thai amulet history forever.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 8
Luang Phu Seng was also the first ever Monk of Wat Bang Na to receive Honorary status awarded from the Royal State Sangha Commission, Luang Por Seng was born in 2444 BE in the nearby vicinity of the temple of Wat Bang Na, and grew up near the temple. He never really told anybody more details than his year of birth, so this is about all that is recorded of his birth. It is also known that he was the only surviving child of a total of 7 siblings, who all died early age.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 9
In those days, most people of the area of Wat Bang Na were farmers, many of the Raman Mong people who had come down the Mekhong from the Border Mountains. Many would farm the fields or make bricks, or would farm sugar beets. As to Luang Por Seng’s father, who was also a Raman (Mong Hilltribe) named Ju, who had come down the Mekhong in a boat, he was the owner of a small groceries and sundries shop. His Mother was also a Raman who went by the name of Khem.
Luang Por Seng was ordained in the year 2465 BE with Por Kroo Nantamunii of Wat Bang Luang, as his Upachaya Ordaining Officer. Luang Phu Tian, of Wat Bote, was his Pra Gamma Waajaajaarn, and Luang Phu Tat Sahulo, who was also Luang Por Seng’s Uncle, and the Abbot of Wat Bang Na, as his Pra Anusawanaajaarn witness.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 11
Luang Por Seng mastered both the Raman language, and the Khom Pali Sanskrit Agkhara texts, and Wicha Akom (Sorcery). Luang Por would absorb as many Wicha from as many Masters as possible, and became extremely well versed in Sorcery and Khom Pali over the years, until, in the year 2486 BE, the Abbot of Wat Bang Na passed away (Marana Bhava), and Luang Por Seng was elected to become the new Abbot. He was Inaugurated as Abbot in 2487 BE by the Temple Comittee. Luang Phu Seng then conducted his duties extremely well and gave very many great Dhamma Sermons and performed great works.
Then in the year 2489, the State Sangha Comission of Thailand elected him unofficially to the status of Abbot with all full regalia and honors. Luang Por Seng was then empowered to perform the great work of finishing the Uposadha Shrine Room building begun by his predecessor Luang Phu Tat, and developed the temple in many ways. Each year, Luang Phu Seng would adhere to the practice of spending some time performing Boriwasagam (Tudong Forest Wandering). In these times and when he was not busy with the worldly facets of temple administration, he would practice kata Akom and Sorcery Spells using his Prakam rosary to count out formulas and memorize them. He became extremely proficient over the decades with repertoire of Magical incantations.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 13
Luang Por Seng was a meek and humble monk who did not speak much at all, and would remain in stillness and silence most of the time. He performed diligent work for the temple and practiced his own Magic during Tudong forest wandering, until at the age of 65, Luang Por Seng produced the first ever edition of amulets at Wat Bang Na. The first edition was released in 2510 BE, and was the Pra Somdej Sam Chan Buddha on a 3 tiered dais in sacred powders. Later the very same year, his first edition Monk Coin amulet, the Rian Sema Kwam’ was also released, which is now a highly sought after edition, and is very rare to find.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 14
After the first edition in 2510 BE, Luang Phu Seng would release amulets every year without fail, right up to his passing in the year 2530 BE
The first edition Pra Somdej featured a Buddha on a 3 tiered dais, with the words ‘Pra Kroo Seng’. There were 2 versions; some models had ‘Pra Kroo Seng Jantarangsri’ embossed too. The words are embossed below the dais of the Buddha. Some of the amulets had the words embossed by the block press of the amulets, some were inscribed by the hand of Luang Por Seng by hand (Very Rare).
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 15
Luang Phu made the first edition Somdej amulets in five different colored powders; Black, Red, Green, Yellow, and White. It is said that many of the 1st edition Pra Somdej he made, have a secret Takrut Nok Sariga inside them, inserted within the amulet, as seen more visibly in subsequent editions, such as this 2512 BE series Ongk Kroo Model.
Pra Somdej Kha Dto LP Seng Wat Bang Na Detail 16
Once he had pressed the amulets and all were ready, he would then perform empowerments, and hand the amulets out distributing them to the local devotees. Many devotees wore his amulets and survived deadly accidents, and so his amulets became the talk of the folk, and they began to appear ever more rarely, as Devotees began to hunt and collect them for their own use and protection.
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This began after the popularity of his first edition Pra Somdej due to the miraculous stories of survival, Luang Phu had to quickly make the second ever release of amulets, this time his first edition coin, the Rian Sema Kwam. The coin was made in three different sacred metals; Galai Tong, Galai Ngern, and Nuea Tong Daeng. The coin has a bust image of Luang Phu Seng, and the words ‘Ajarn Seng’ underneath the image on the lower part of the front face of the coin. The rear face had a Sacred Yant emblazoned on it, below which are the words ‘Wat Bang Na’, and the year of issue ‘2510’.
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Up to the year 2512 BE, Luang Phu Seng performed empowerments of the amulets in solo in the Uposadha Shrine, except for the first edition coins he made, where he invited a number of monks from surrounding temples, to come and perform full Buddha Abhiseka blessing. As of 2512 BE, Luang Phu always performed full Putta Pisek (Buddha Abhiseka) ceremonies on all editions, with a full cast of Monks to perform the chanting of the Opening of the Eyes of the Buddha, making this edition the first to have multiple Master Monks empowering the amulets.
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One of Luang Phu Seng’s most famous and preferred amulets, is the world famous Palad Khik Ling Jab Hlak, Vanora Monkey grabbing a phallus animist charm, and the Pra Somdej Khee Moo Buddha riding Wild Boar amulet, which was released in various years and editions/versions. The Khee Moo Pra Somdej amulets were always made with the assistance by the Devotees of Luang Phu Seng and given to him for empowerment, and is one of the most sought after of all his amulets by his extreme devotees. The Pra Somdej Khee Moo is also a preferred amulet of his Pantheon, with serious speculative amulet collectors and appreciation societies.
Devotees pay reverence to luang Phu Seng at Wat Bang Na
Another famous and highly sought after amulet of Luang Por Seng, is the Moo Tong Daeng Khiaw Dtan ‘Copper Pig with Solid Tusks’ Animist Charm Loi Ongk Statuette, made in 2521 BE, and released in 2522 BE. The legend of the Moo Tong Daeng Copper Pig with solid Tusks (not hollow – considered a Magical aspect of Kong Grapan Chadtri Magic), states that bullets shot from a gun cannot pierce the skin of a Moo Tong Daeng Khiaw Dtan. Luang Phu Seng then used this Dtamra Legend to inflect Kong Grapan Chadtri and Klaew Klaad into the amulets, and instill faith and peace of mind in their users.
picture of the Moo Tong Daeng Copper Pig amulet of Luang Phu Seng
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As the Buddha Abhiseka for the Moo Tong Daeng Khiaw Dtan amulets was being performed, the Uposadha Shrine room was sealed off to the public as the monks performed their blessings and meditative empowerments. However, some devotees witnessed a sight; a Mirage of a load of boars and pigs, were seen running into the Uposadha during the ceremony. After the ceremony was over, one of the devotees entered the shrine room, and informed Luang Phu Seng of what had been witnessed. Luang Por Seng laughed, gave a smile but said nothing else.
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After the release of the Moo Tong Daeng Khiaw Dtan amulets, they attained great popularity due to effective results with the Devotees. The amulets were made in Nuea Loha (sacred iron alloy), and was made in small and large sizes.
The left side of the body of the Boar has the words ‘Wat Bang Na Patum Thani 2521’ embossed, and the right side of the body of the boar has Khom Agkhara lettering embossed. The legs of the Boar have the four elements inscribed in Khom Sanskrit ‘Na Ma Pa Ta’.
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In 2524, Luang Por Seng made for the first time the ‘Moo Tong Daeng Jet Hua’ – 7 Headed Boar – this was actually a Wicha Palad Khik, with 7 Palad extending out from the boars extremities; head, tail, feet (X4), sex organ. The end result was a Moo Tong Daeng Khiaw Dtan Solid Tusked Boar metallic statuette with penises on the ends of the legs, tail, head and sex organ (7 Palad Khik). Made from Nuea Tong Daeng Pasom Loha (Copper and Iron Alloy), the left side of the torso has the Year embossed (2524). Apart from this, Luang Phu Seng also released a Jumbo Size Bucha version (rare!)
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The first edition of Moo Tong Daeng was made in a number of 2500 amulets only, making them very rare to find in the present day. They are known for powerful Klaew Klaad and Kaa Khaay Power. Lastly, one cannot speak of Luang Phu Seng without mentioning his famous Paya Krut Tong Daeng Garuda amulet. Perhaps the other most commonly seen amulet of Luang Phu Seng seen in High End Collector Club Magazines, is almost certainly the Paya Krut Garuda amulet.
Garuda amulet of LP Seng Wat Bang Na
The Paya Krut Garuda amulet of Luang Phu Seng, was blessed in Buddha Abhiseka with a further 10 Master Monks who Luang Phu Seng invited to assist in the empowerment. The Garudas were made in Nuea Tong Daeng sacred Copper Alchemical Alloy.
rear face Garuda amulet of LP Seng Wat Bang Na
The amulets were first released in 2522 BE. The rear face of Luang Phu Seng’s Paya Krut amulet has the words ‘Luang Phu Seng Wat Bang Na Patum Thani 2522’ engraved into the metal face, with Agkhara Khom Khmer Inscriptions interspersed. The amulet is now one of the most expensive and highly prized of all his pantheon of amulets.
The Paya Krut Tong Daeng had various miraculous news stories which made it popular as a Klaew Klaad and Kong Grapan Chadtri protective amulet, which has saved lives both on roads and on the ocean. The amulet is often seen in High End Collector Championships competing, and often winning not only in the Luang Phu Seng category, but also the Paya Krut category, and Loi Ongk category.
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Apart from the above mentioned amulets, Luang Phu made a host of other forms of amulets including the Hanuman (In Galai Ngern and Galai Tong Daeng), then the Dtao Ruean turtle,, after which he created one set of silver and golden Hongsa Bird amulets, to remind people that Wat Bang Na, was built upon the sweat of the Raman People.
The Mong Raman (Ramen) people, are a hilltribe whose territory stretches from the Kanjanaburi district up to the borders of the Karen (Gariang Kor Ma) Horseneck tribe territory. Teir main population is within the borders of Myanmar, with a total population of 8 million, 114,000 of which are inside the borders of Thailand. Their Ethnic Origins come from Southern India.
Image: Devotees tend to the mummified mortal remains of Luang Phu Seng
Luang Por Seng’s corpse remains miraculously undeteriorated without mummification, on show at the temple of Wat Bang Na in a glass coffin, and is prayed to by masses of devotees who visit each day, to beseech his blessings.
A most ancient, rare, and preferred version of the Immortal Classic, an Ultra Rare Pra Pid Ta Thak Chueak Long Rak Jeen Boran cord-bound lacquered amulet, of the Great Kroo Ba Ajarn of Wat Sapan Sung of Ancient Times, Luang Phu Iam. Luang Phu Iam was the Originator of the Dtamra Pra Pid Ta of Wat Sapan Sung, which was continued forward after him, by Ajarn Chuea, Luang Phu Glin, Luang Por Tong Sukh, and Luang Por Waas.
This Pra Pid Ta of Luang Phu Iam, is a cord wrapped large size seated Buddha, with hands covering the eyes, and has the perfect features and aspects of the Pim Chalud Niyom Class Model amulet. The amulet is made from Sacred Powders with Sinjana cord wrap, and Rak Chart Jeen Ancient Red Chinese Lacquer dip coating. The cord wrap is in the style known as ‘Ta Khai Paeth’ meaning ‘diamond net’ which refers to the God Indra, and his Diamond Net (Indra’s Net), which is of course, a cosmological reference to the god spreading the stars out into space, in Vedic Legend.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute, for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
The Pra Pid Ta of Wat Sapan Sung is known in two major Pim (models), namely the Pim Chalud (Blind Man model), and the Pim Dtapap (Terrapin model). Mostly the amulets would be covered in Lacquer, with some very few exhibits in pure powders, and a very few pim Yai large models wgich were bound with sinjana cords, and most often lacquered.
Others can be found to have had the lacquer cleaned off them by devotees in later years. It is known that Luang Phu Glin, one of the Great Apprentices of LP Iam, and Masters of the Wicha Pra Pid Ta Wat Sapan Sung, was allergic to Lacquer, and so his versions never had lacqer on them and were pure powders. Luang Por Tong Sukh and Luang Phu Iam however, would more often than not dip the Pra Pid Ta in lacquer as a protective layer.
All masters have followed the same design and method of lacquering, resulting in the amulets of each master being very similar in design, and mostly can only be differentiated by estimation of the age of the lacquer and Muan Sarn Sacred Powders in order to determine which Generation of Master the amulet came from.
The design is inimitably recognizable as a Pim Chalud (sloping curved legs) model, with plump belly, and details that are seductive to the eye, and have become to be known as the style of Pid Ta Wat Sapan Sung, which has been continued by those Masters who followed him, & for which all Pra Pid Ta of Wat Sapan Sung have come to be recognized for
Luang Phu Iam Pathomanam, was born in 2359 BE, and ordained at age 22 in 2381 BE, and passed away in 2439 BE after 59 Years of Ordained Life. He is considered the greatest Kroo Ba Ajarn of the Magical Lineage of Wat Sapan Sung Temple, who created the world famous Pra Pid Ta of Immortal Legend we know to this very day. The Pra Pid Ta Luang Phu Iam is one of the Eminent Members of the Benjapakee of Pra Pid Ta (Top Five Pra Pid Ta Amulets) of all time. The Pra Pid Ta Luang Phu Iam Wat Sapan Sung is considered to be a ‘diamond in the world of Pra Pid Ta’, and is the fervently sought after amulet of the serious devotee and collector.
Luang Phu Iam, was the original root Guru (Kroo Ba Ajarn Yai) of the great Luang Phu Glin of Wat Sapan Sung, and of the Highly revered Luang Por Tong Sukh (Wat Sapan Sung), who learned, mastered, inherited, and continued his lineage Wicha. Luang Phu Glin and Luang Por Tong Sukh carried the Wicha Pra Pid Ta Wat Sapan Sung further, taking it beyond the lifetime of one single Master, and maintaining the Power and Popularity which Luang Phu Iam had brought to the Pra Pid Ta Wat Sapan Sung. The Dtamra has now been continued by Luang Phu Waas, who inherited the Wicha further into the present day.
The Temple of Wat Sapan Sung in Nontaburi, is a temple with 4 generations of famous master monks of Pra Pid Ta amulets (written in 2018), all of whom have become extremely revered each in their own time, for the continuance of the Wicha of Pra Pid Ta, Takrut, Rian, and other amulets of this Magical Temple Lineage.
Wat Sapan Sung, and the Pid Ta amulets for which the temple is world famous for, began its rise to fame with the appearance of the great Luang Phu Iam, and was passed down to Luang Por Glin, who passed it to Luang Por Tong Sukh, and now onwards to the current abbot Luang Phu Waas.
The Muan Sarn Sacred Powders of the Pra Pid Ta were made from Sacred Powders collected by Luang Phu Iam during his time traveling on Tudong in the forests, of the rarests and most magical herbs, flowers, pollens roots and vines. The most important ingredient which makes the Pra Pid Ta Wat Sapan Sung so powerful is of course his addition of the Pong Yant Maha Solos Mongkol Yantra Powders, and the Pong Yant Trai Saranakom Triple Gem Yantra Powders. This Yantra was a special spell which Luang Phu iam would embed within the powders and within his Takrut, and is said to have incomparably powerful powers of protection and of lucky fortunes attraction.
The Pra Pid Ta Wat of Sapan Sung Temple, is a Dtamra (legendary series) that spans over various generations of abbots, all of whom have managed to gain equal fame and high repute for their Pra Pid Ta amulets, all of which preserve the style and methods of the original Wicha made so famous by Luang Phu Iam. All editions of Pra Pid Ta Wat Sapan Sung are highly sought after. and seen as preferred Master Class category amulets (Pra Niyom), regardless from which Master they came from.
Luang Phu Iam’s amulets are many-fold, ranging from his famous Pra Pid Ta, Rian Kanajarn Monk Coins, and many talismanic charms such as Takrut, Look Om, Hmak Tuy. Amongst his most preferred amulets are of course the Pra Pid Ta, and the Roop Lor Luang Phu Iam. Other preferred amulets are the Rian Sema Block Ueam, and Rian Khaw Hlam Dtad, as well as various other Rian Sema type coins. Some of his amulets can fetch thousands and even tens of thousands of dollars for rare preferred block presses.
It is said that the Pra Pid Ta of of all 5 Wat Sapan Sung Masters (Iam, Chern, Glin, Sukh, Waas) are collected with equal fervency and preference by devotees, the only difference between the amulets of these three masters being the age and the price. All of the Masters who followed Luang Phu Iam, would use old powders which were passed down from Luang Phu Iam through one generation to the next.
His guidance to the younger Samanera novice monks was excellent, which led to the temple having only well practiced Monks residing, which brought even more reverence from the local community of devotees, for the temple was seen as a true place of practice, with only pure monks residing.
It is said that Luang Phu Iam made amulets in the Pim Chalud (small and large sizes), and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum, Sader Jun, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model). The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Below : close up Macro image of the aged Rak Chart Jeen Boran acient Chinese Lacquer, revealing the natural ageing characteristics of a true Pid Ta Luang Por Iam
The Pra Pid Ta of Wat Sapan Sung is a very preferred and popular amulet, for its undisputed powers, which have been repeatedly confirmed over the years with so many stories in the newspapers about miraculous events happening to devotees who wore the Pra Pid Ta Wat Sapan Sung of LP Iam.
Below: Luang Phu Iam, of Wat Sapan Sung
Below: Luang Phu Glin, of Wat Sapan Sung
It is said that the Pra Pid Ta of all Msters, Luang Por Tong Sukh, Chern, Glin, and Waas, are just as powerful as each other, and can be used instead of Pra Pid Ta Luang Phu Iam, which are of course, coming from the originator, much more highly priced, and in the domain of the wealthier devotee. The amulets of all three Masters are collected with great fervency and preference, by devotees, the only difference between the amulets of all these masters being the age and the price, ant prestige. Luang Por Tong Sukh would for example, use old powders which were passed down from Luang Phu Gling, which Luang Phu Glin in turn had received from Luang Phu Iam.
Below LP Tong Sukh
It is said that Luang Phu Iam made amulets both the Pim Chalud and the Pim Tapap models are very highly revered and sought after, with his most preferred and rarest models being the Pim Sader Jun, Sader Bum,, and the Pim Sorng Sader (2 belly buttons), and the Pim Tapap (Terrapin Model).
The Pra Pid Ta Wat Sapan Sung are highly renowned for their powers of Maha Pokasap Metta Maha Niyom Klaew Klaad Kong Grapan Chadtri, to bring great wealth and protection to the wearer.
Kata Pra Kawambadee
(This kata is for increasing ones wealth and belongings and good fortune);
Namo Puttassa Kawambadtissa
Namo Tammassa Kawambadtissa
Namo Sangkassa Kawambadtissa
Sukha Sukha Warang Na Mo Puttaaya Ma A U
Tugkhang Anijjang Anatta Jewa Segkhaa Tammaa Yataa Put Mo Na
The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.
Luang Por Pina’s most Sacred and Powerful Daw Aathan Mae Nuea Horm Attraction and Karma Improving Lucky Star, also known in this version as ‘Daw Aathan Mae Nuea Horm’, the preferred ‘Niyom’ class amulet of the pantheon. This is the one sided 5 point Pentacle version, with Crescent Moon, in Sacred Pong Asupa Powders wth Ploi Sek Maha Pokasap Gem inserts.
Free Express Airmail Shipping Worldwide is included with this amulet. The Daw Aathan Mae Nuea Horm was known to be made in two main versions, one as a 5 pointed star similar to the Military Star, and one in 8 pointed Pentacle similar to the Police Force star.
This amulet is commonly know for its Wealth Increasing Maha Lap Magick, but in truth, the amulet possesses an massive repository of attributed Buddhist Blessings of very sacred and Auspicious Influences on the Forces of Karma.
When understood, the meanings within the sacred Lucky Star Pentacle amulets of Luang Por Pina, are very extensive and comprehensive, and aligned to the focal points of Advanced Buddhist Vipassana Kammathana Practices, with the accompanyiing Miraculous Power of transformation that comes with the 40 Kammathanas.
Luang Por Pina is the deceased Abbot of Wat Sanom Lao in Sra Buri and was said to have possessed Abhinya Powers, and to have Mastered the 10 Kasina Powers of Elemental Magical Dominion.
It is said that he was able to read the minds and intentions of other Humans, and bring amulets to life with is Empowerment Methods, and that his amulets were able to give signs and also can be beseeched and prayed to for wish fulfilment (Sarapat Neuk). There are many stories of Miraculous Events occurring through his amulets.
The Daw Aathan Lucky Star is made from a mixture of Highly Sorcerous Ingredients, Herbal and Prai Necromantic Powders, which are both incredibly difficult to find and obtain, and also very easy to recognise their presence within the sacred Muan Sarn Powder mixture. Those who have had an authentic Daw Aathan before their eyes, will be able to see instantly that this amulet is a very recognisable and distinguished exhibit with the clear to see presence of Luang Por Pina’s Sorcerous Muan Sarn Powders.
Embedded with sacred Ploi Sek Maha Pokasap Gems, each empowered with the corresponding Buddhist Kammathana Iinvocations aligned to their sequence of attributed meanings and powers of transformation.
This particular exhibit is also one of the highly Preferred ‘Pim Niyom’ Master Models and can be considered ‘Ongk Kroo’ (Teacher Reference Model) for a perfect reference comparison of authenticating other less recognisable Star amulets of lesser preference.
This is for its easily recognisable features and Muan Sarn Powders allow one to easily distinguish the authenticity of any other exhibit when held side by side for comparison, making it a Master Key for teaching the eyes to recognise Luang Por’s famous Sacred Powders, as well as the effects of aging over the years, as to how discoloration and surface mildews should appear in a true authentic example of the Daw Aathan Hnun Duang.
Luang Por Pina is known to have performed strange Magical feats in front of the eyes of his disciples many times, especially when devotees would ask him for an amulet. He would ask the devotee to lay down and open their eyes, and would take a handful of sand and pour it over their face, as they would hold the amulet in the hand. But the sand would bounce back before it hit their eyes, and no matter how much was poured on the face, not a single grain of sand would be able to enter the eyes of the devotee, becoming repelled as if by a force field before it touched the eyes.
If you listen to the three quarter of an hour talk and explanation of the Sacred Daw Aathan along with a short Biography of Luang Por Pina, recounted and narrated by Amulet Expert Ajarn Spencer Littlewood in the below Podcast.
In the podcast, You will be amazed to learn about the very deep meanings contained within the Daw Aathan Hnun Duang Lucky Star amulets of Luang Por Pina, and for those of you who are devoted Buddhists and Practitioners of Dhamma, you will feel incredibly inspired to own and apply the meanings found in the amulet to your Buddhist practice of Dhamma, Meditation and Vipassana.
For indeed, in its highest level of Bucha, this amulet is a powerful tool not only to increase your Fortunes and Improve your karma in a worldly sense, but can be used as a contemplative focal point of self transformation and empowerment of manifest Buddhist Kammathana Meditative Practice. It points to the path towards enlightenment, and can assist you in walking the path, if this is your intention, and leads far above and beyond simple worldly desires.
Kata Luang Por Pina
Light 5 sticks of Incense, and chant the Maha Namasakara 3 times before chanting the special Kata for Luang Por Pina Bpiyataro
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Then chant the Kata for Luang Por Pina (3 times);
Ahang Sukhadto Pina Bpiyataro Naamadtae Aajaariyo Ma Pandtae Hohi
Kata Pluk Khong (Call the power within the amulet)
Puttang Gandtang Saranang Haa
Puttang Gandtang Saranang Hae
Puttaaa Namo Ya
Kata Pra Som Hwang (Fulfilment of Wishes)
Chant the following for as many repetitions as your age (for example, if you are 35 years old, then chant the Kata, repeatedly for 35 times)
Nadtae Sudtae
The last repetition, change the words to
Mahaa Sudtae Nachaa
As an example, let us pretend a four year old were to recite the mantra, which would result in four lines like this;
Below; The remains of Luang Por Pina in the Sussaan Pina, as he requested to be unpreserved Unmummified, and left to rot naturally according to the laws of Nature, without a grand funeral ceremony or chanting, and forbidden to be cremated.
Pim Yai large size Photographic Guru Monk Locket, encased in a Tao Ruean Turtle shaped frame, in the image of Luang Phu Tim with A4 size Certificate of Authenticity, filled with Pong Prai Kumarn Muan Sarn Powders, with 2 Met Chanuan beads, 1 Met Khaw Sarn sacred Rice Grain, 4 Code Sala stamps, and a miniature Roop Tai photograph of Luang Phu Tim (hand inscribed).
Free Express Airmail Shipping Worldwide is Included. The Lockets were released in varous forms around 2515 BE, in the now famous and most preferred and accepted ‘Chud Pi 15’ series, 2 years before the monopolist financed 2517 BE series of amulets, which are now of much less popularity than the Chud Pi 15 series, due to new information resurging over the years between 2558 BE and 2560 BE, which revealed the true history of the amulets of Luang Phu Tim, dating from around 2495 BE to 2515, and opened up the doorway to the documentation of almost the full pantheon of amulets of Luang Phu Tim.
The rear face of the Locket is full of Pong Prai Kumarn with Yantra Powders. The Sacred Pra Pong Prai Kumarn of the Great Luang Phu Tim of Wat Laharn Rai is one of the most famous amulets of all time, and highly renowned for its true power to bring prosperity and good business, power of attraction and mercy charm to the wearer.
The Sacredness of the Pra Pong Prai Kumarn is legendary and unquestioned in Thailand, and its magical power is commonly accepted by all, and are considered to be amongst the most powerful powders in existence. Luang Phu Tim, is Internationally Acclaimed, for his famous Pra Kring Chinabanchorn, his Pra Khun Phaen Pong Prai Kumarn, and Look Om powder balls. As to the classic ‘Rian’ Monk coin Image amulets which have become all time favorites, and eternally, world famous classic amulets of the high end variety.
Luang Phu Tim Issarigo, is of course not only one of the most highly acclaimed and sought after Guru Monks for his amulets, he is the holder of the highest esteem in Thai Buddhist amulet history for Pong Prai Kumarn powders.
We of course guarantee authenticity with this item, as we do with all amulets in our showroom. Luang Phu Tim Issarigo, is of course not only one of the most highly acclaimed and sought after Guru Monks for his amulets, he is the holder of the highest esteem in Thai Buddhist amulet history for Pong Prai Kumarn powders.
The reason the Pong Prai Kumarn amulets of Luang Phu Tim became so world famous and popular, even in the time when Luang Phu Tim was still alive, is because everybody who owned one, recounted that business and personal success and prosperity had increased constantly and steadily since wearing the amulet.
This amulet comes with official authenticity certificate made in the month of August of the 2562 BE Samakom Glum Anuraks Luead Ban Kaay Luang Phu Tim Amulet Preservation Society meeting, with signature of confirmation from its president Ajarn Dr. Phisek. Luang Phu Tim, is Internationally Acclaimed, for his famous Pra Kring Chinabanchorn, his Pra Khun Phaen Pong Prai Kumarn, and Look Om powder balls. As to the classic ‘Rian’ Monk coin Image amulets which have become all time favorites, and eternally, world famous classic amulets of the high end variety.
His Rian Jaroen Porn, and Rian Nakprok Paed Rorp, Rian Huang Chueam, Rian Mae Nam Koo, and Rian Sema are among the most highly sought after coin amulets of all. The Pra Kring Chinabanchorn amulet of Luang Phu Tim is one of his most expensive of all amulets, and extremely rare to find. He has various direct lineage apprentices, Who are continuing to progress and spread his most powerful and world-famous Wicha. Of all of these masters, perhaps the most famous, preferred, is Luang Por Sakorn, of Wat Nong Grub (also now deceased.
The next order of preference, one could possibly estimate the great Luang Phu Sinof Wat Laharn Yai, and equally so Luang Por Rat of Wat Pha Hwaay (Now taking first preference in place of Luang Por Sin, for his adherence to lower prices, and his large repository of Pong Prai Kumarn and See Pheung Khiaw LP Tarb, which is the largest remaining repository of Muan Sarn of all afilliated temples), Luang Por Rat (Wat Pha Hwaay), and Pra Ajarn Somkid, of Wat Beung Tata (Rayong).
KATA LUANG PHU TIM
Below Pic; The rear face of the locket is filled with Sacred Powders, including a large dose of LP Tim’s Pong Prai Kumarn, 2 Chanuan Metallic Blessed Beads, 5 Code Sala stamps with purple ink, met khaw sarn sacred rice grain, and a miniature Blessed photograph of Luang Phu Tim.
Luang Phu Tim made many famous amulets of immense esteem, such as the Pra Kring Chinabanchorn, Rian Semam Rian Jaroen Porn, Pra Sivali, Siarn Dto and Siarn Lek, Carved Krueang Rang (Talismans), Takrut, and other amulets, but was most famous of all for his Pra Khun Phaen Pong Prai Kumarn amulets.
The Lockets were released in the same series as the Khun Phaen 2515 BE edition. The Khun Phaen Luang Phu Tim has been one of the most popular amulets in the whole Pantheon of Thai Buddhist Amulets of the last century, and of all time. The amulets of Luang Phu Tim, are now almost impossible to encounter commonly anywhere in any amulet emporium, except for the most elite showrooms, and at elevated prices.
Below : the rear face of the Locket reveals ftwo Chanuan beads, 5 Code Sala stamps, Met Khaw Sarn, and a small Locket Roop Khai with image of Luang Phu Tim, embedded into the Muan Sarn Sacred Clay.
Below; Met Khaw Sarn Sacred Rice Grain inserted nto the Muan Sarn Sacred Powders
Below; Code Sala Ink Stamp, and Met Chanuan bead inserted nto the Muan Sarn Sacred Powders
Below; A Podcast from the ‘Amulet Talk’ Series, talking about the later, highly discussed and now top hit 2515 BE Edition Block 2 Pra Khun Phaen Pong Prai Kumarn of Luang Phu Tim, another top preferred and now number one amulet of the Muan Sarn Sacred Powders type amulets of Luang Phu Tim, since the “Block 2” 2515 BE series overtook the popularity of the ‘Block Raek’ 2517 BE series
Kata Bucha Luang Phu Tim
Chant to the Triple Gem first (Namo Tassa Bhagavato Arahato Sammaa Sambuddhassa) 3 times before Chanting specific Kata to Buddhist Amulets.
Then Chant :
Arahang Samma Samputto Nachaa Lidti – Anadtaa Agusalaa Tammaa Namoputtaaya Idti Sukadto Arahang Putto Namo Puttaaya – Ma A U Tugkhang Anijjang Anadtaa Putto Putto
(3 times)
Kata Luang Phu Tim, for calling Khun Phaen, Prai Diaw, Prai Koo, and other Prai deities (such as Kuman Tong)
(chant the Refuge to the Triple Gem first (Namo Tassa) 3 times)
Na Maedtaa Ja Mahaa Raachaa Taewiraacha Budtraa Budtree
Samana Prahmchee Taasaa Taasee Gasadtree
Paab Raach-Cha Idthee Naaree
Sappa Aehimuchisappang
Sappa Grotang Winaassandti
Bpiyo Taewamanussaanang
Bpiyo Prahmmaa Namudt-Dtamo
Bpiyo Naaka Subannaanang
Bpinintriyang Namaamihang
(the word ‘Bpinintriyang, is pronounced ‘Bpininsiyang’, because ‘tr’ in Thai becomes an ‘S’)
Be it his Roop Muean, Look Om Pong Prai Kumarn, Pra Khun Phaen, or the many models of Pra Pong Prai Kumarn Pim Boran, the Muan Sarn Sacred Powders of Luang Phu Tim and his empowerments are among the most highly regarded of all.
A Sacred Blessed Paya Tao Ruean Tortoise Shell with Hand Carved Lai Thai style Hanuman, Vanora Deity in the Thai Ramakien (Ramayana) and general of the Simian soldiers of Prince Rama, the Vishnu Avatar Deity of Ramayana. This hand carved and empowered Tao Ruean shell is embellished with Ancient Khmer Sanskrit Khom Agkara hand made spell inscriptons etched into the surface, and the Head of Hanuman, carved with immensely filigrain fine details, Most certainly a highly powerful and inimitable Master-Class Occult Magical Item of the ‘Krueang Rang’ Talismanic Variety, and is a master class carving from a top artisan. The exquisitely filigrain carved details of the images of Hanuman the Albino Vanora Monkey God, has outstanding decorative Lai Thai embellishments. This carving is so visibly, finely carved, that it can only have been made by a very accomplished Master Artisan, with the highest level of prowess. I the author (Ajarn Spencer), estimate this item to be about 60-80 Years Old (written in 2022). This fits with the late Era of the Great Ajarn Heng Praiwan, which is a highly probable origin of this exhibit, although unprovable.
The Tao Ruean Maha Pokasap is in itself considered to be imbued with Natural magical Power for Long Life, and Prosperity. But when such a Magical object is further empowered with the Wicha Yant Paya Tao Ruean, then the power of Maha Lap Maha Pokasap becomes immensely amplified, through the invocations which call upon the Great World Turtle, with its great compassion.
A Turtle/Toroise Yant would give long life, protection as well as riches, because tortoises and turtles live very long, have a hard shell for protection, and are considered lucky emblems. The Astrological meanings within both the Shell, and the Yant Paya Tao Ruean Spell, are also immensely powerful; It is well known that the number of lunar months are embodied in the number of plates of a turtle shell: “13 moons on Turtle’s back.” Turtle amulets have of course the special magical quality of generating long life. All achievements will come steadily, if perhaps not rapidly but surely and secure growth will be certain.
The Tao Ruean, is a very special animal, for it represents the Lord Buddha in one of his past lifetimes, as he was born as a Turtle. It is recounted in the ‘Ha Roi Chati’ (500 Lives of Buddha) story. The Buddha was alive as a turtle, who lived on a desert island on top of a mountain, practicing purity and morality. The turtle grew so large to be as big as the size of a house over the years. One day some sailors were shipwrecked on his island, and began to starve. They tried to eat the Areca nuts, which are of course inedible, and then when one of them died, they trussed the dead man up and roasted him to eat his flesh for survival. But this did not feed them for long, and they began to starve again.
As time passed and they got desperate and looked like they were going to begin killing each other and turn cannibal, the turtle looked down from the mountain and was filled with mercy. He thought ‘I do not have anything to give these poop humans to eat, except for my own body. May i donate my large body and its meat for these humans to survive, and may i attain Nibbana one day for this deed. The turtle then threw itself off the cliff, and fell bouncing down hitting the walls of the cliff, breaking its shell open, to land dead at the foot of the mountain on the beach in front of the sailors. The sailors then celebrated and paid respects to the great Paya Tao Ruean Turtle for his Mercy and Self Sacrifice, and survived until they were rescued by a passing ship.
When the people got safely back to port and came home, they began to fashion turtles from clay or metal or carved from wood and place as an object of reverence in their homes, to pay respect and as a memorial of the Paya Tao Ruean who saved their lives, and to remind them to practice compassion, and to keep them protected from Danger, and bring them Long Life.
Kata Bucha
Think of the Buddha, and all the Enlightened Buddhas of all the Three Times, in the Three Worlds, and their Great Attainments, and call upon their merits to Protect and bring you Prosperity, Health, Happiness, Wealth and Long Life. Then Chant the Maha Namasakara 3 times before the Kata for the amulet, to Revere and Invoke the Buddha first. This is necessary to perform before chanting any Kata to any Buddhist amulets.
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Namo Dtassa Pakawadto Arahadto Sammaa Samputtassa
Kata Bucha Paya Tao Ruean
Na Ma Pa Ta Naa Sang Si Mo – Sang Si Mo Naa – Si Mo Naa Sang – Mo Naa Sang Si – Na U Ta Ga Mae Ma A U – A
The turtle is also a very meaningful Spiritual Symbol in many other Cultures of the World, such as the American Indian Belief system; Many Eastern North American aboriginal peoples tell how Sky Woman, Atanaesic, fell from heaven to land on the back of Turtle. Water-divers like Otter, Beaver and Muskrat tried to bring up mud to form the earth. Traditions vary as to which one was successful. Sky Woman dies there, giving birth to her twins who embody the principles of Good and Evil. The Buddha used a sea turtle to illustrate the precious rarity of opportunity afforded by our human birth. The turtle example appears in the scripture called in Pali, the Chiggala Sutta that is classified as LVI.48 of the Samyutta Nikaya. It is a metaphor known in English as The Hole:
“Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind turtle were there. It would come to the surface once every one hundred years. Now what do you think – Would that blind turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?”
“It would be a sheer coincidence, Lord, that the blind turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole.”
“It’s likewise a sheer coincidence that one obtains the human state.
It’s likewise a sheer coincidence that a Tathagata, worthy and rightly self-awakened, arises in the world.
It’s likewise a sheer coincidence that doctrine and discipline expounded by a Tathagata appears in the world.
Now, this human state has been obtained. A Tathagata, worthy and rightly self-awakened, has arisen in the world. A doctrine and discipline expounded by a Tathagata appears in the world.
“Therefore your duty is the contemplation: `This is stress (Suffering) . . . . This is the origination of stress . . . . This is the cessation of stress . . . . This is the path of practice leading to the cessation of stress (Suffering).”
Wicha Yant Paya Tao Ruean (Dtao Luean)
The Yant Paya Tao Ruean spell has so many different applications; you can inscribe it on a cake of Talc face powder/foundation, and use to powder your face with; People will feel pleased to see you, and you will be protected from people becoming unfriendly to you; even if your Boss at work is extremely angry with you, his anger will disappear immediately.
Use it to powder your face before entering a Court Case, and Your opponent will be silenced. Inscribe the name of the Person desired to be affected by the yant in the place where the letter “Pu” is (The centre square) write the person’s name first, then the letter “PU” on top of it.
If you wish to use this Yant to help you in an Exhibition/competition, inscribe the Yant on a sugar palm leaf along with the name of the targeted person. Place the yant under running water (such as a stream, fountain etc).Our opponent will be useless against us.
Another application is as a love charm; Inscribe the Yant on a sugar palm leaf along with the name of targeted person. Use the leaf to roll a cigarette with, blow the smoke towards the person we wish to lure, and they will fall in love with us.
If there is a matter to be solved inscribe Yant Paya Tao Ruean on candle paper (sai tien) and write the name of the other person/people involved, plus the name of the matter to be solved (write all over the Yant). Use the paper to wrap a candle with and light it:- Chant the kata until the candle goes out, take the ash residue from the candle and mix it together with some cooked rice (using your hand) – make 3 cakes out of it.
Give the rice to dogs to eat and chant the following:-
Ta Hmaa Pood Dai; Hai Man Wa Kwam Chana Gae Rao – Ta Hmaa Pood Midai Ya Hai Man Wa Kwam Chana Rao Dai Ley
The Kata means; “If the dog can speak – let him speak out against us and win – if the dog can’t speak – forbid him to speak out against us and win”. Then take your foot and tap the dog’s mouth 3 times, whilst saying; “A” (3 times = “A, A, A”).
Chant the “A” Syllable three times whilst sewing.
Pierce the catfish with a skewer and roast it on a grill fire whilst chanting the following;
Pla Nan Pen Yang Rai, Khor Hai Man Pen Yang Nan Terd.
Once the fish is roasted, give it to a dog to eat.You can give the dog one fish a day for three days and your problem will disappear. If your employer is angry with you; Inscribe the Yant on candle wrapping (thin paper) along with your employer’s name. Soak it in perfumed oil and light the candle in the same manner as one does when praying to Buddha. The person targeted will be unable to be angry with us.
If someone is making accusations (legal for example), take the yant on paper and a “Khong” seashell (a kind of clam). close the lid of the clam again, and for Paya Dtao Luean/Ruean. Your accuser will be powerless to speak out against us. If you are competing in an exhibition or test or competition of some kind, inscribe Yant Paya Dtao Ruean on a sugar palm leaf.
If it is a very serious matter to be dealt with; inscribe the Yant on paper along with the name of the other person involved. Roll the Yant up and stuff it in the mouth of a “Pla Duk” (Catfish), take the hair of a corpse who died a violent death or drowning and use it to sew up the mouth of the catfish (use exactly three stitches to sew it up).
Inscribe the name of Your competitor in the middle and the letter Pu in Khom on top of it. Place the Yant under running water (a brook, stream or waterfall for example). As the water flows offer the Leaf, our competitor will become weak and powerless. Can also be inscribed on a Banana leaf, rolled up into a cigarette using “Yaa Sen” (a thai tobacco alternative). Light the cigarette and blow the smoke towards the person we wish to charm; they will fall in love with us increasingly.
Please take heed that if you use a love charm on somebody and it works, there is a very strict rule you have to follow; namely that if the spell works you must never break up with him/her! If you make them love you they will be unable to live without you. Throwing that person away may lead to them killing themselves, or at least undergoing pain and sadness, more than the normal level that humans can usually withstand! So please be very considerate towards your newly gained lover if you use this kind of spell. abuse of a love spell on a person will bring you extremely bad Karma.
The Hanuman Deity brings not only Invincibility and Protection, Charm and Victory, but also induces Lucky Fortunes for Serm Yos (Promotion of Status), and Increase in Intelligence and Fast-Wittedness. Hanuman will protect against evil, and prevent wealth loss, as well as attracting prosperity, and bring peacefulness to the household. Empowered with the powers and qualities of the great Vanora God Hanuman, to bring success in one’s endeavors, and with the protective Klaew Klaad and Wealth attracting Ud Sap Magic. Imbued with mercy charm, the Hanuman amulet is also reputed to subdue enemies, and increase popularity.
The Hanuman Vanora Monkey General God was a Denizen of the HImapant Forest, the son of the God Vayu (God of the Wind), and Nang Lady Swaaha, and has appeared in a multitude of Thai Buddhist and vedic Myths and Legends, including the Ramayana, The story of Ruesi Kotama (Lersi Kodom) and how his uncles Paya Pali and Chompoopan were turned into monkeys, and the Thai Ramakien Epic. His great Metta as well as his Loyalty and Bravery is always revealed in the legends, as well as the fact that he was immortal, as whenever he was killed, and the wind blew upon him, he would be brought back to Life, by the Breath of his Father Vayu the God of the Wind, Vayu. The Hanuman Vanora God is featured both in ancient Vedic literature, as well as in the Cosmological Pantheonon of Gods, as an Animist Deity from Vedic Lore that has been an integral part of Thai Buddhist People’s belief since the advent of Buddhism.
Kata Pluk Hanuman
Na Mang Pae Ling Mo Mang Bpaag Grabork Ya Mi Hai Ork Udtang To Ud Tang Ad Asang Wisulo Busapupa Ma A U Om Ya Puttaa Tayo Sadtrii Nisangho
Kata Sri Hanuman (Brahman)
Maruta Nandana Namo Namaha Kashta Bhanjana Namo Namaha Asura Nikandana Namo Namaha Shri Rama Dhuutang Namo Namaha
Kata Hanuman
Na Ma Pa Ta Hanumaana Waa To No A Ma Ma Wa
Kata Hua Jai Hanuman (Heart Mantra)
Ha Nu Maa Na (3 times)
There are a multitude of different specialized Kata for chanting to the Hanuman Deity in Thai Buddha Magic. Each Kata can be used for your different needs or time available.The Hanuman Deity brings not only Invincibility, Charm and Victory, but also induces Lucky Fortunes for Serm Yos (Promotion of Status), and Increase in Intelligence and Fast-Wittedness. Hanuman is the symbol of Loyalty, for his unwavering dedication and selfless service to Prince Rama as told in the Ramayana. He is charming, super strong, invincible, cannot die, wily and clever, and is the commander of all the Vanora Devas as their General.
Hanuman can not only protect from dangers, black magic and ill fate, he can also bring winners luck to gambling tables, is an able seducer of maidens and nymphs, and is more or less a winner in every walk of life. His strength is immense and second to no God, for which reason he is the mascot and revered Deithy of Muay Thai Warriors, who call upon the power of Hanuman to defeat their contestants and opponents in battle in the ring. The Winning Power of Hanuman, will clear the way of difficulties, whilst making all ventures successful.
This item can only be stated as ‘Unknown Master’ because such Talismanic Bucha Occult Items are very individualistic, one-off, or if more than one made, each individual exhibit is always so different, that is is truly difficult to prove the origins. However, if i were to make an educated guess, i would recognize this Artisan’s work as probably having been carved by one of the Artisans of the Bangkok Ministry of Buddhist Arts, and most probably an Artisan of the Ayuttaya Region, judging from previous acquired items of similar style, which i know the origins of, being Ayuttaya. The similarity with this exhibit is so alike, that i wold assume this Paya Tao Ruean Bucha to be most probably from the Ancient Ayuttaya Lay Master, Ajarn Heng Praiwan. However, this is hard to prove, except that the inscriptions seem identical to those of Ajarn Heng. However, many of Ajarn Heng’s carved amulets were not of such fine quality Artisanry, except for a few of his most impressive exhibits. This leaves hence an element of uncertainty in my mind.
What I am most certain of however, is the fact that to obtain the shell, create the carving, inscribe and empower the Tao Ruen, is such a tedious procedure, and tiring in the performing of the Paya Ta Ruean Magic Spell and Ritual Empowerment, that it can only have been made by an Adept Sorcerer of the Highest Level. An extremely rare, and exquisitely beautiful carving, that is among the finest one could encounter. Carvings of this level of fine detail, adherent to the ancient rules of Lai Thai Ramakien Thai fine line art traditional design, are in themself, even when not powerfully blessed by great Masters (which this exhibit most definitely has been), also a piece of historical and cultural religious art, that is of the museum curation level.
One of the Great Classic Pra Pid Ta amulets of the Chonburi Province, from the Great Olden Days Gaeji Ajarn Master Monk, Luang Phu Jiam of Wat Kampaeng; The Pra Pid Ta Ha Liam 5 sided frame Nirodha Buddha amulet, in Nuea Pong Kluk Rak, Sacred Powders with Herbal Lacquer admixture, and Unalome on rear face.
Free Fed-Ex/DHL Shipping Worldwide Included Plus Offer of Free Casing with this exhibit. Luang Phu Jiam, was one of the Great and most highly revered and respected Monks of the Chonburi Province in his time, seen by both the Ordained Sangha, and his Devotees as a Maha Thera Master Monk with Miraculous Abilities.
His Pra Pid Ta amulets are among the rarest and considered a highly niche collector scene type Pra Niyom Category amulet, that is highly renowned for its beautiful and inimitably original Artistic Design, and powerful effects, which have become attributed to this amulet.
LP Jiam was born in the year 2398 BE, over a century and a half ago, during the time of His Majesty King Rama 4. He was ordained at Wat Kampaeng age 22, which is known by the fact that there is documentation in the Sangha records, that Pra Atigarn Jiam (LP Jiam), was the Upachaya Ordaining Monk of Wat Kampaeng, at age 44 after 22 years of ordination.
The records also include the recording of his elevation in status on various occasions with Royal Deccrees, and eventualy became the Jao Kana (Archbishop) of all Temples in the Chonburi Province. He served the Faithful Buddhist Devotees of Wat Kampaeng, and indeed the temples of the whole Province, right up until his passing away during the reign of King Rama 6, in the year 2454 BE.
The Pra Pid Ta of Luang Phu Jiam, is designed in the form of Pra Pid Ta Pakawambodee, and is classed as the No.4 top Pid Ta Amulet of all Chonburi Masters. Chonburi is perhaps the most famous {rrovince for its large number of great Masters of Wicha Pra Pid Ta, and most of the Great Pid Ta amulets of World Class Status are found to come from the Chonburi Masters. This makes it very difficult to explain just how popular a number 4 amulet is in the Pid Ta Category, due to the very many World Famous Pra Pid Ta Masters from this Province making such a large number of different Master-Class Pra Pid Ta , all of which are among the most collected and revered in the country.
Kata Pra Pakawambodee
Chanting this Kata, is Good for increasing wealth, attracting treasured possessions, popularity, business sales and promoted status. In addition, Pra Pid Ta amulets, have the special abstract magical quality of increasing your common sense, mindfulness and wisdom is also present within this amulet.
The Pra Pid Ta amulet is considered to be an amulet with ‘Maha Ud’ and ‘Kong Grapan’ power (invincibility and gunstopping power), but is also made as a wealth bringer, in which case, the amulet will be called ‘Pra Pid ta Maha Lap’. In order to inflect a greater resonance for wealth attraction and auspicious blessings, in addition to the Maha Ud and Kong Grapan magic.
The Pra Pid Ta is one of the Great All Time Classics of Thai Amulets. Signifying the Buddha Entering Nirodha, this douses out all Sufferings. Some Pidta are for Maha Lap (Riches and Luck) and some are to remove debt (Plod Nee) and some are for Protection (Kong Grapan/Klaew Klaad, Maha Ud). Some people believe the Pid ta to be e bringer of 'Blind Luck' and Gambling Fortunes.
Rian Roop Muean L.P. Khaw Anālayō, in Nuea Tong Daeng 2520, a Classic and rare sacred Guru Monk Amulet from one of the Great Arya Sangha Tudong Forest Monks of the Eastern Province of Udorn Thani. Released in the year 2520 BE. The front face of the amulet features the image of Luang Phu Khaw of Wat Tham Gong Plae, in ‘Kreung Ongk’ Half Torso Cameo form.
The rear face of the amulet has the Sacred Khom Agkhara Kata ‘Isawāsu Isawāsu Isawāsu – Idtipisō Wi Sē Sē I – I Mē Nang Puttadtang Sē I – I Sō Dtang Putta Bpi Dti I’, with the Dharma Chakra Wheel, with a Chalice beneath, with the name of the temple of Wat Tham Gong Plae, the Name of Luang Phu Khaw Anālayo, the Year ‘2520’ and the name of the Province of Udorn Thani embossed on the lower section of the amulet.
Luang Phu Khaw Analayo of Wat Tham Glong Plae, in Nong Bua Lampoo, was a Gaeji Ajarn Master Monk of the Dhammayut Lineage of Ajarn Mun Puratto, who was highly revered and known for his Adept Mastery of Vipassana Kammathana Mindfulness Practice.
He was a Master of the same Generation as the Great Luang Phu Waen Sujjino, and the Inimitable Luang Phu Doon. He is said to be an Arya Sangha who reached a High Stage of Enlightenment.He is known to have been highly acclaimed and respected by the Great Luang Por Ajarn Maha Bua.
Luang Phu Khaw’s mortal remains turned into crystallised relics, which is considered to be a sign of having become Enlightened Being. Luang Phu Khaw Analayo was born on the 28th December in the Year 2431 B.E. in Ban Bor Khaneng, in Tambon Nong Gaew, in Ampher Amnaj Jaroen, in Udorn Thani Province. He was Ordained on the 2nd of May 2462 BE at Wat Po Sri, in Ban Bor Khaneng.
His Upachaya (Ordaining Officer) was Pra Kroo Puttisak, the Bishop of Amnaj Jaroen, and Pra Ajarn Bun Jantr was his Pra Gammawājājarn (Prompting Officer). Luang Phu Khaw remained thereafter at Wat Po Sri for a further 6 Years, after which he left to travel on Tudong Solitary Forest Wandering.
It was here that Luang Phu Khaw met and asked to study and practice under the Great Arahant Luang Phu Mun Puratto. Luang Phu Khawwas always intensely attracted to the practice of Vipassana Kammathana, and due to this interest, he also travelled onwards to Thonburi to the temple of Wat Plab, which was famous for its Advanced methods of Kammathana Vipassana.
It was here that Luang Phu Khaw got the chance to learn Wicha with the Great Pra Sangkawara Luang Por Chum, maker of the famous Nam Tao Gan Fai Magic Gourd (known for its ability to prevent fires). The temple of Wat Plab has records in its written history annals of Luang Phu Khaw appearing to practice there, which confirms the truth of this.
Luang Phu Khaw was also one of the few great Monks who was revered and often visited by His Majesty the King. Luang Phu Khaw passed away on Monday the 16th May 2526 BE at Wat Tham Gong Plae at the age of 94 Years, 4 Months and 18 Days Old in his 57th Year of Ordained life.
Ajarn Spencer Littlewood & Agent Gemini Unleashed for ancientamulet.com All rights reserved.
An ultra-rare, and, the most highly sought after amulet of all of this Great Master, and a most eminent and beautiful exhibit, of the top Preferred Masterclass amulet; The Rian Roop Khai Dtem Ongk, Pim Khor Bet Niyom (fish hook block press). with first prize trophy competition winning status, and certificate of authenticity, from the great Luang Por Ee, of Wat Sattaheeb.
Free Shpping EMS / FED-EX / DHL with this amulet. The amulets of Luang Por Ee are now almost impossible to find. Luang Por Ee is known of worldwide for his Palad Khik, but with serious students and aficionados, and Thai Devotees of this Guru, most famous for this First Edition Rian Roop Khai of 2473 BE (Most Highly Valued and sought after above all his other amulets, along with his Famous Palad Khik Charms, and Met Prik Chili Pepper amulets), as well as the later releases of 2485, 2504, 2511, and 2515 BE Monk Coins, his Palad Khik amulets, Hmak Tui, Takrut and Pid Tawarn amulets.
His Palad Khik and Pid Ta, and Wicha for making carved wooden, and other natural substance based amulets, and his Alchemical metal amulets, are believed to be among the most powerful of all Palad Khik. The Met Prik Chilli Pepper amulet is also one of his most highly soufght after and rarest Talismanic Charms, and is found in Pure Metal, and in Galabangha Dam Black Coral, and is a most inimitable, and finely crafted amulet of Pure Eminence.
This amulet won first prize trophy in Association of Amulets of Siam on 15th November 2561 BE, which was a competition that left Ancient Amulet triumphant with two exhibits of this most rare Master-Class amulet, which were entered into competition by Ajarn Spencer, this one winning first prize trophy, and one other we had collected over the years, which won second prize.
The Rian Run Raek Pim Roop Khai LP Ee of 2473 BE, is a top Pim Niyom Master Class amulet of Ultra Rarity, and Immense Spiritual Value, Magical Power, and a beautiful Antique Historical Buddhist amulet, as remembrance of the Guru, from one of the Greatest Masters in Thai Amulet History, that can only be considered an Ultra-Rarity, and highly desirable item for the devotee of LP Ee. The Rian Run Raek, is of course the most costly amulet in the Pantheon of amulets of Luang Por Ee, as well as the most highly regarded and revered, posessing World Class Status in the Amulet World.
The amulet is the first ever edition of Rian kanajarn Monk Coins which Luang Por Ee made in his long trajectory, The amulet comes with free express Shipping, & First Prizewinner Trophy, and certificate of 1st prize status and authenticity included, as well as custom made waterproofed solid gold casing in heavy gauge.
The special Custom Made Solid Gold Encasement was made by our best (and most costly) artisan, for only the best casing is fitting for this World Class Status 1st Prizewinning Coin of Ultimate Rarity and Sacred Value.
Luang Por Ee was one of the Great Olden Days Masters of Thai Buddhist History, and one of the Top 5 Gaeji Ajarn Guru Monks of the Chonburi Region. His amulets are as rare as they are popular with Thai Buddhist people, especially in Central Thailand. His amulets are highly recommended for their Sacred Value and High End Status, for they are as highly regarded and powerful as many amulets of other Masters of the same Era, and are known for their Powerful Metta Mahaniyom Klaew Klaad Maha Lap and Kong Grapan Chadtri Power.
The power of Luang Por Ee’s amulets goes unquestioned in the world of Thai Amulets, and the Amulet appreciation societies all acknowledge Luang Por Ee, fas a Grand Master of all time for the Wicha Pid Ta, and Wicha Palad Khik.
Many devotees over the years have reported immense successes after revering his Palad Khik, and it is said that the Palad Khik of Luang Por Ee are extremely powerful In those days, Luang Por Ee would allow his Looksit to carve Palad Khik and taught them to inscribe them with their own hand, before giving them to Luang Por Ee for empowerment and blessing.
However, the Met Prik Yoni amulets were made in much less numbers, black coral being rare to find and always only available in small amounts, and were carved in various shapes depending on each piece of coral, ranging from chili pepper shape, bullet shape, and three sided triangular shape.
The Palad Khik of Luang Por Ee are also categorised differently by their inscriptions;
1. Luang Por Ee’s own hand 2. Luang Por Lang’s Inscriptions 3. Luang Ta Pan’s Inscriptions (Luang Por Ee’s Nephew) 4. Ajarn Hngun’s Inscriptions 5. Ajarn Naen’s Inscriptions 6. Kroo Sukh’s Inscriptions – these were the most similar Inscriptions to those of Luang Por Ee.
Kroo Sukh was a teacher of the temple orphans and local poor children, who then ordained and apprenticed under Luang Por Ee, becoming a very close companion.
Pra Kroo Wora Waet Muni, or as popularly known by Thai Buddhist Folk, ‘Luang Por Ee’, is a name that is never confused identity, because Luang Por Ee was the first monk on historical record to go under this name. And so any mention of the name Luang Por Ee, can only be referring to the ‘One and Only’ Pra Kroo Wora Waet Muni.
Why did LP Ee make the Chili Pepper Amulet?
Many people have asked in the past ‘Why did Luang Por Ee make a chili pepper amulet?”. The truth is, that the name ‘Met Prik’ is a polite name for what the amulet truly represents. Luang Por Ee made the Palad Khik to represent the Shiva Lingam Male sexual organ, and the Met Prik, was made to represent the Yoni Vulva of Kali/Parvati.
Biography of Luang Por Ee
Luang Por Ee, was born to parents whose names were Mr. Kham, and Mrs. Iang Tong Kham, on Sunday the first October 2408 BE, which was the 11th Lunar Phase of the Year of the Ox. When he reached the age of 25 years old, he was ordained into the Sangha at Wat Ang Sila Nork, which is in the present day now incorporated with Wat Ang Sila Nai, into one temple called ‘Wat Ang Sila’.
Below; the famous Pra Pid Tawarn Yant Won Nuea Maekasit of Luang Por Ee – renowned for its Maha Ud and Maha Pokasap Power
Luang Por Pra Ajarn Jan Jantasō was His Upachaya Ordaining Officer. His Pra Gammawajajarn Prompting Officer was Pra Ajarn Tim. His Pra Anusawanajarn Witness was Pra Ajarn Daeng. His Upachaya Ordained him with the ‘Chāyā’ Monks Name of ‘Puttasārō’. In that very same time, Luang Por Ee submitted himself for service and apprenticeship in Wicha to the Great Luang Por Parn, or Wat Bang Hia, the Great Master of Wicha Suea (Tiger Magic). He also received apprenticeship to the two great olden days Master Monks Luang Por Daeng and Luang Por Hmuean.
Wat Sattaheeb is the temple which Luang Por Ee constructed with his own merits in the year 2442 BE, now well over a Century ago, and Luang Por Ee was of course the very first Abbot of the temple when it was built. Luang Por Ee was reputably able in Samatha meditation and Vipassana mindfulness practices. He was adept at entering, remaining in, and departing from the Kasina and Jhanic mindstates at will, and change his inner state of consciousness to dwell in whichever state was appropriate to the practice.
He stood out for his adepthood, which was noticeably superior to that of his peers in the Sangha, for his behaviour was impeccable. This was because of his ability to raise his mind above the powers of the vedhana (emotions), and not let them flood his mind with anger, sadness, stress, suspicions, and all the other manifestations of emotional and mental impediments and hindrances which arise within the psyche of a common unpracticed human being.
He was able to extinguish the negative emotions or afflictive emotions which arise from suffering the cold, the heat, hunger, thirst, aches and pains, and self created mental worries. Luang Por Ee is known to have never complained about anything, or say that he was suffering or displeased about anything. Even if he was ill, he never complained or moaned and groaned, or even told anybody about it. he would always remain in the same peaceful state, with full equilibrium. Luang Por Ee placed great importance on the value of a good education, and built the Rong Rian Ban Na Sattaheeb public school for the local folk of Sattaheeb.
Luang Por Ee created many different amulets and occult talismanic charms during his trajectory, including of course his legendary Palad Khik, which is considered co-leader of the status of top Palad Khik of all time, along with the Palad Khik of Luang Por Hluea. His Takrut are amongst the rarest and most highly favoured talismans, along with his Suea Yant (Yantra Shirts), Rian Kanajarn Monk Coins, Pra Pid Ta, ‘Pra Sam’ (Pra Tri Gaay), and ‘Pra Prohm See Hnaa’ (4 Buddhas in one votive tablet).
In the years 2483 – 2486 BE, Luang Por Ee released many powerful amulets during the Indo-China Wartime Era. He and his amulets received great acclaim for their powers, and attained equal fame with that of Luang Por Jad of Wat Bang Grabao, and Luang Por Jong (Wat Na Tang Nork). His Pra Sam and Pra See three and four sided Buddha amulets in maekapat Alchemical Lek Lai based magical alloy because very famous during the wartime era for Kong Grapan Chadtri Klaew Klaad protective/evasive powers.
In the latter years of his life, Luang Por Ee became afflicted with a large boil infection on his throat. This became noticeable in the year 2489 BE, but Luang Por Ee did not pay much attention to it. He once said in conversation when asked, that the boil had come to take his life. The boil became worse and worse until he was unable to leave the temple.
One day the boil spread to other boils and the sickness began to spread, and the devotees took Luang Por Ee to the hospital to operate. But Luang Por Ee said to his devotees ‘Never mind do not worry, it is my old Karma from the Deer of Hnong Gai Dtia, in a Previous Lifetime i killed a deer by shooting it in its throat. It is now catching up on me as Karma, and it is essential to work it off, and let it run its course’.
He had once told a close devotee that in a previous life, he had hunted deer in Hnong Gai Dtia forests, and shot an arrow into its neck in the spot where Luang Por Ee’s boils were forming. This was the reason Luang Por Ee gave for the boil on his neck, and the reason he accepted it as ‘deserved payback’.
Luang Por Ee believed this to be his Karma, and wished to end it by letting it run its course, and so ignored the idea of medical treatment in hospital. As time passed the ailment became very large, and Luang Por Ee was also weak from old age. Then, on the 20th September 2489 BE, Luang Por Ee called some monks to help him sit up, and then forbade anybody to touch him further. He entered the meditation posture, and began to meditate. And then something surprising happened; a Blackboard used by Luang Por Ee to make inscriptions which had been affixed to the walls of the Kuti and been hanging there for a long time without use, suddenly fell to the floor with a crash, and a mirror also fell at the same moment some meters distant from the Mai Gradan blackboard, and smashed into pieces.
As soon as the monks attending in Luang Por Ee’s Kuti Hut got over the shock, they noticed that Luang Por Ee, had stopped breathing and passed away in meditation at the very moment. The time was 21:05 Pm. The news of his death spread fast, that Luang Por Ee had passed away at the age of 82 years old, and the devotees rushed to the temple to attend and pay final reverences.
Below; Luang Por Ee
Even though Luang Por Ee is long since passed away, his fame remains for his great merits in building the temple of Wat Sattaheeb, and the Ban Na Public School, and his many other charitable deeds both for the Sangha, Buddhism and for the Local Folk, and his Devotees. His deeds are visible as the edifices he built in Sattaheeb, and in the amulets seen worn by his devotees, and those which stand in elevated positions within the great amulet showrooms, competitions, encyclopaedic works and and auction places
Ajarn Spencer Littlewood & Sovereign Amulet Agent (SAA) for ancientamulet.com All rights reserved.
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.
Pra Sivali Long Rak Pid Tong Hlang Yant Bai Pad 2520 BE – A rare Classic Pim Niyom Amulet from the Great Luang Phu Toop, of Wat Kae Nang Lerng (2441 – 2533 BE). This amulet comes with authenticity certificate from the association of amulets of Siam Thailand. This exhibit is in extremely pristine condition, and has highly detailed relief, and is immensely easy to authenticate with the naked eye, even without its accompanying certificate. The surface sheen of the sacred chanuan metal amulet has an aura that causes the eye to be drawn to the image of Luang Phu Toop
Pra Racha Dhamma Wicāra, or, as common folk know him, ‘Luang Phu Toop’ of Wat Kae Nang Lerng, was a highly revered monk and esteemed acclaimed member of the ten officially recognised makers of Pra Somdej amulets within the legendary Dtamra of Somdej Pra Puttajarn (Dto) Prohmrangsri’s classic methods of creating Pra Somdej amulets.
He was acclaimed by devotees for his powerful Wicha Akom, and was the creator of a vast range of different amulets, all of which are now extremely rare to encounter, and highly prized within his cult inner circle of collectors and devotees.
This Rian Roop Muean Guru Moink Coin amulet is yet another member of LP Toop’s panthheon that are classed as extremely rare, and is an extremely beautiful exhibit, which has been certificated authentic by the Association of amulet of Siam Thailand.
He was acclaimed by devotees for his powerful Wicha Akom, and was the creator of a vast range of different amulets, all of which are now extremely rare to encounter, and highly prized within his cult inner circle of collectors and devotees. This Pra Sivali Amulet is one of the rarest items, and is an extremely beautiful exhibit, which has been covered with ‘Rak’ herbal lacquer and pure 96% gold leaf.
Luang Phu Toop was born in Tambon Bang Luang Iang in Ayuttaya, on he 11th of April 2411 BE. His Father was called ‘Dech’ and Mother went under the name of ‘Phong’. Luang Phu Toop lost his parents about the time of hs first birthday, after which he stayed with relatives in Bangkok, who were Lordly Family Lineage, namely Jao Praya Racha Supamidtr, and Tan Phu Hying Plaek. Luang Phu Toop learned Khom Agkhara Script and Pali Sanskrit at an early age as he was still attending school, at the temple close by to his relatives home.
Below; Authenticity Certificate issued by the Association of amulet of Siam Thailand, signed by its president
In the year 2463, Luang Phu Toop ordained at Wat Suntorn Dhamma Dhana (pronounced ‘Wat Suntorn Tamma Tan’ in Thai), popularly known as Wat Kae Nang Lerng. HIs Upachaya Ordaining Officer was tan Jao Kun Tamma Warodom, the Abbot of Wat Benjamabopit. His Pra Gamma Wājājarn was Pra Ariya Muni, the Abbot of Wat Tewarachagunchorn. Pra Kroo Puttaban (Luang Por Naedtr), the Abbot of Wat Sontorn Tamma Tan was his Pra Anusawanajarn Witness.
He received the ‘Chāyā’ (Ordained Monk’s name), of ‘Khema Siri’. Once he was Ordained, Luang Phu Toop studied Kammathāna Vipassanā, and Dhamma, and Putākom (Buddha Magic) with the Great Luang Por Parn of Wat Bang Nom Kho in Ayuttaya for a long time.
After Luang Phu Toop returned back to Bangkok thereafter, he would still return often throughout the years, to continue his studies with Luang Por Parn. As time went on, Luang Phu Toop came to become friends with Luang Por Khant of Wat Nok Grajarp, who introduced him to the ‘Wicha Chueak Kart Aew’ (magical cord belt making), which he mastered under the tutelage of Luang Por Khant.
Luang Phu Toop also went on to master a number of other magical Wicha with the great Luang Por Chaem of Wat Ta Gong in Nakorn Pathom, and with the Legendary Luang Por Ngern of Wat Don Yai Horm, because Luang Por Ngern would often visit wat Ta Gong to see Luang Por Chaem, and so Luang Phu Toop was blessed to receive Wicha from both of these Immensely Powerful Sorceror Monks.
Luang Phu Toop was a very diligent monk who would accept and fulfil all the requests he received from his superiors, and was never lazy or selfish in his behaviour. He became highly respected and beloved by his companions in the Sangha during his early years as a Samanera Novice Monk, and was a shining example to the other Novice Monks, inspiring and driving them to excel in their duties.Luang Phu Toop was responsible for a great deal of helpful activities in assisting the Abbot of Wat Kae Nang Lerng in the development of the temple, and eventually was elected Vice Abbot.
In the year 2471 BE, Luang Phu Toop was elected to become the Abbot of Wat Sontorn Tamma Tan (Wat Kae Nang Lerng), and developed the Temple until it grew to become a Great Temple, as seen today, and in the Year 2477 BE, he was given the Honorable Official Status of Pra Kroo Sanya Badtr. Consequently, in the Year 2495 BE, he was given the Official Status of Pra Racha Kana (Bishop) by Royal Decree.
Luang Phu Toop is known for his many different Amulets which he created, which he began to make in the Year 2482 BE, by co-creating an edition with the Legendary Luang Por Chaem of Wat Ta Gong.
This first edition was the Pra Somdej Sam Chan Buddha on 3 Tiered Dais, The Pra Rod Buddha Amulet, The Pra Pim Nang Kwak Supawadee Amulet. All of these Amulets were created in Nuea Pong Pasom Din Buchaniyasathan (Muan Sarn Sacred Powders mixed with earths from Sacred Shrines), and also in a second Sacred Substance, namely Pong Bailan Long Rak Chab Nuea Nai Si Dork Tao (Black Parchment Powders with Lacquered Surface and Gray Inner Color). All models had deep hand spell inscriptions in the rear face.
Every time Luang Phu Toop created an Edition of Amulets, he would distribute them to devotees who came to the temple and helped out. The Amulets which remained left over afterwards would be then hidden in the base of the Buddha Statue within the Uposatha Shrine Room. The Amulets of Luang Phu Toop include Sacred Powder Amulets, Chueak kart Aew Macic Cord Belts with Takrut. His most famous editions are the 2504 and 2513 Editions. The 2513 Edition saw his first edition Guru Monk Coin released, which is a Highly Preferred Pra Niyom Master Class Amulet. Various other editions were of course beseeched and releasaed over the years to mark different events, such as this 2520 BE installation of the Putta Sema Temple Boundary Monument Memorial edition.
Luang Phu Toop remained as Abbot of Wat Kae Nang Lerng and was highly respected and beloved by the Local Folk, until his final passing on the 29th May 2533, at the age of 92 Years Old
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.
Alchemical Composition and Sacred Powders
