Somdej Wat Keschaiyo – An Introduction Part 2

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Somdej Wat Keschaiyo - An Introduction Part 2
An original article by Ajarn Chris

A Brief History

Somdej Phra Buddhascharn Toh Promrangsi was born on the 17th April BE 2331 at Angthong Chaiyo. At the age of 12 the royal palace adopted him, making him a novice at Wat Intrawiharn, Bang Khun Prom, Bangkok.

He entered the monkhood at Wat Phra Sri Rattana Satsadaram aged 21. King Rama I announced him to te royal naga and sent him to Wat Rakang Kositaram in BE 2350.

It was here that he made his first batch of Pra Somdej Wat Rakang amulets in BE 2532, these today are known as ra Somdej Early age and are considerably less expensive than later batches. These pims were created using skills employed by village craftsmen from the Baanchanglor area close to te temple.

In fact he used these same village craftsmen during the period of King Rama 2 and King Rama 3 (BE 2532 - BE 2393). The pims created during this era are not considered as beautiful as beautful as later pims either. The arch is not well aligned, and often irregular in shape, the body of the Buddha image is considered short, and inclined. The texture of these pims was rough and fragile with cracks appearing all over due mostly to the actual mixture of the amulet mass.

This earlier age is often referred to by  experienced collectors as "Pim Talok" . Furthermore many even condemn these pims as fake even though they know fully well that they are in fact genuine.

In any case its the second age that we are interested in, that is the age that pims were created during the reign of King Rama 4. By this time he was now using craftsmen from Wang Na, Wang Lang and Wang Luang. The difference in skill reflected in the amulets which now had smooth consistent arches, Buddha images that were considered far more attractive with big chests and small waists, tapered arms with no sharp turns at the elbow. all these features are apparent in the Keschaiyo pims.

In fact one of the biggest improvements was the addition of cement powder called porcelain. This provided far more strength and rigidity which reduced cracking to a minimum.

Somdej Wat Keschaiyo - Dates

This section will explain why there are such significant differences between many of the amulets, and why in the first section I suggested that there was even a possibility that three  authentic pims could be totally unrelated.

What we need to understand is that the Wat Keschaiyo amulets were essentially created on three different occasions at three different time periods

  1. The very earliest pims were created at Wat Rakang in BE 2393 and then stored at Wat Kerschaiyo, Angthong province.
  2. Due to  structural damage to the kru in which these original amulets were stored a second batch was created at Wat Rakang to replace those pims that had either been stolen or broken.
  3. A third batch was created, again at Wat Rakang to replace more amulets that had been stolen from the Kru after a thief dug into the chamber. Here is the interesting fact,  after the stolen pims were replaced the excess amulets were taken to Wat Pho Kriab.

Market Factors

So now the variables are beginning to increase with the number of potential differences between the various pims becoming quite quite substantial.

1. We have different compositions within the same time  period

2.We have three different time periods.

3. We have a variety of different prints

4. We need to factor changes caused to amulets due from exposure to and damage by the elements during a 150 year period.

5. On top of all these variables there is still yet one other factor. That is I am afraid to say essentially the greed of many of Thailand's top amulet societies, and players

By way of example during the third time period which the Keschaiyo pims were created.; all excess pims were deposited for Wat Pho Kriab, and there is overwhelming evidence to prove this.

Despite that knowledge, the top societies and sians deny authenticity. This is typically one way in which they maintain a vice like grip on the control of market prices and availability. In fact they have many such tools at their disposal with which they manipulate the market. This control is so encompassing that we all contribute in some small way to its support.

You may be think that this has no bearing on the Keschaiyo pim variants, and that is where you would be wrong, and its this fact that has caused unbelievable carnage and confusion in its wake.

Prints
Let us now consider the basic prints and see how they as a variable may contribute further to the increasing levels of complexity.

These are the prints created, a straight forward fact, or at least you would think so.

6 Chan Ok Rong
6 Chan Ok Dtan
7 Chan Ok Dtan
9 Chan  Boran
7 Chan Hug Sork
7 Chan Mak Laeng Tho
6 Chan other pims

Now the real stupidity of this is that commercial dealers and societies have chosen only to recognize the first three pims all the remnainder according to them are fake, which is comical to say the least....its simply another way in which they control the market.

So if you are wondering why there is so much misunderstanding and a incredible degree of ignorance about these amulets then I think you will probably by now at least appreciate the reasons why.




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Somdej Wat Keschaiyo Angthong – An Introduction

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Somdej Wat Keschaiyo - The Basics
An original article by Ajarn Chris

The Pra Somdej Wat Keschaiyo group of amulets are classified amongst those that are attibuted to Pra Somdej  Puttajan Toh Promrangsee. These pims predominately share the same unique composition as the Wat Rakang  and Wat Bangkunprom somdej amulets.

They are made from lime (mortar, calcium oxide) , ground shell, pong itijay, pong puthakun, pong pathamang, pong maharat and pong dtree. All these sacred powders are combined with many other auspicious constituents including khao suk, banana and dried flowers .

The Keschaiyo pims I admit can initially  be quite confusing to understand which makes identification difficult for the novice. It is important to acquaint yourself with some basic factual information about these amulets, without which I am afraid,  a greater understanding will almost certainly elude you

Other than the basic print designs, these pims can be divided into a number of specific sub categories,  the most important of which is the composition of the amulet mass.

There are three major variations each giving the amulets a fairly individual appearance and without question is the source of considerable confusion. Indeed  those differences can be so significant it would be easy to conclude for example that you  were looking at three totally unrelated amulets, which as it happens could actually be the case

The confusion only increases when those differences are then combined with other influential factors such as storage conditions within the kru and most importantly the atmospheric conditions and level of direct exposure to the elements.

For example deterioration and compositional change to the amulet surface as a result of oxidation and/or erosion is common and you should also try and familiarize with the physical characteristics of each. In fact one of the basic skill sets of any experienced amulet collector. Different amulet compositions react with the elements in different ways and often is a very powerful authentication tool.

The other factor which plays an important role is the date of creation as we will see later, and why in fact you may very well be looking at completely unrelated amulets

Sub categorization by composition.

1. Neua Graeng...appearance of very old  dry mass, almost stone / marble like in appearance. In Thai it is referred to as "Neua Gae Boon" which literally translates as old mortar and is apt being quite distinct in appearance as the image below clearly illustrates.

Somdej Wat KeschaiyoPra Somdej Keschaiyo, Pim 6 Chan Ok Dtalot. (Neua Graeng)

 

  1. Neua Num Baang Glangyellow white ...which is made from accurately divided constituent components

neua num

Pra Somdej Keschaiyo, Pim 6 Chan Ok Dtalot

  1. "Neua Num"... Soft composition with a higher percentage of nam man or oil, sometimes referred to as "neua jat". The example illustrated below is also known as Pim Niyom

neua num2

Pra Somdej Keschaiyo, Pim 6 Chan Ok Dtalot. (Niyom)

There are other classification systems and other types of description for the amulet mass with no particular standard as such. For example  Pim Niyom (First Class / Diamond Grade) is often described as "Neua Nom  Kon" (condensed milk) with "kraap Leung" or yellow stains.

The system offered using three types of mass is perfectly adequate for the majority of Keschaiyo amulets. The most important consideration is simply to be aware of the degree  of variation that exists.

Once you have the basic knowledge everything will fall into place. Take the time to go through these tutorials and by the end  I can assure you that you will be far more knowledgeable than the majority  of Thai collectors, something that I hope to demonstrate to you by asking you to evaluate various pims being offered for sale on the internet.  At the very least you will be able to make fairly informed decisions should you consider making a purchase.

In the next section I will discuss classification based on the amulet prints before looking at some of the more detailed considerations relating to authenticity.

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Somdej Toh – The Truth

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The Sad Truth
An original article by Ajarn Chris (Under Construction)

I have always found it to be rather sad that that most collectors are under the impression that amulets blessed by Pra Somdej Buddhachan Toh are rare, expensive and well beyond their means,something that I once assumed myself.  After many years of collecting a reality slowly emerges and I can tell you in absolute honestly nothing could be further from the truth. His amulets are far more common than most people realize. In hindsight and with greater knowledge its actually quite obvious that some form of market manipulation is driving the illusion of scarcity and not least perceived value

You only need to read the news… A 24 Million Baht amulet was auctioned in Bangkok in 2002, it was a Pra Somdej, Wat Rakhang, handmade by Phra Buddachan (Toh). Most observers agreeing that this was a fair price for such a highly treasured amulet. An amulet “expert” also commented that in economically better times amulets from that same series would fetch 40 to 50 million Baht (cited in the Nation newspaper 2002) . It was also rumoured that another pim from that same series was on offer for 70 million Baht. The following year in 2003 another Somdej Wat Rakhang, named “Kuan-U” was on offer at 40 Million Baht (Sika Ang 2003).

In this era of globalization Thailand must be the only country on the planet where the cult of amulets is so popular that it has become an industry in its own right and furthermore expanding  internationally with smaller markets emerging in Malaysia and Singapore.

With the media reporting values of Wat Rakhang pims in the millions it  should be obvious why there is a general belief that amulets blessed by Somdej Toh are expensive and likewise it should be no surprse that where there is money, billions of Baht, there are those that wish to control and extort and in this case through the respectability of a self appointed hierachy and authority.

Its not uncommon to hear many collectors express a desire to own an amulet blessed by Somdej Toh but realistically were unlikely to ever be able to afford the multi-million Baht price ticket. In  reality  the real question that you need to ask yourself (given the current market circimstances)  is on what basis do you wish to own such an amulet?  if it is predominately financial then you will need a substantial budget, and I wish you luck! However the truth is anyone can own a Somdej Toh pim for a fraction of the cost

You can acquire  GENUINE  Somdej Toh pims for as little as a few hundred dollars

It would only be natural to question the authenticity at that price…Trust me when I say its all a marketing illusion, a slight of the hand honed over decades of practice by the elite or a small group of individuals often referred to as Sian Pra.who work in collusion with most major amulet societies who knowingly or otherwise continue to perpetuate the lies and myths, deceiving those that they supposedly serve. Such is their stranglehold many myths have becomes truths and those that dare to say otherwise are labeled charlatans.

You do not need to be any kind of expert in amulets to realize just how extensive this practice, and will continue to do so as long as we are taken in by the deception. In short this is commercial buddhism in its extreme

You only need to take the time to familiarize yourself with the well documented life and history of Somdej Toh to appreciate that much of the circumstantial evidence for blessing pims at other locations other than Wat Rakangs overwhelming, or indeed the number and types of pim blessed at Wat Rakhang itself

As the years go by those that have a vested interest in the distortion and manipulation of historical fact, such as the main amulet societies, are loosing their stranglehold albeit painfully slowly.

Pra Somdej Ok Rong, Wat Krabok- LP Tim & LP Thap

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Pra Somdej Ok Rong, Wat Krabok, Rayong BE 2505
One Monks Power & Another Monks Magic

It would be my guess that the younger generation of collectors know considerably more than I do about modern day iconography and the latest fancy designs. But what I can tell you for sure is that the amulet that I am about to introduce is a genuine classic with few other amulets surpassing its power including most modern days amulets. This pim is unquestionably one of the greatest proven  love amulets ever created and whatsmore  the unusual thing is that it is a Somdej pim.

This is the ultimate amulet for  charm, mercy, popularity, attraction – whoever possesses it is extremely cherished

Metta Mahaniyom. (kindness or respect shown to you by the people around you, including your superiors or colleagues)
Maha Sanae (charm and opposite sex attraction)

Understand that in times past, an amulet such as this was not created specifically for the puposes of opposite sex attarction or as a “Love Amulet”, that is a modern day expression. Rather it was created to bestow multiple blessings upon the worshipper which in this case when combined result in an extreme efficacy. To understand why that is so we need to look at how and by whom it was created.  We can then appreciate why this pim is inherently unique and its status. as one of the truly great love amulets is well deserved.

One advanatage that older generation amulets have over their modern counterparts is access to the public dataset of shared knowledge and experiences over a considerable period of time. I can assure you that this and the other pims in the same series have distinguished themselves over decades and attributed with literally hundreds if not thousands of individual blessings  . It would appear that those worshippers that have sufficiently strong faith will be rewared.

This amulet is the ultimate combination of  one monks power and another monks great magic to essentially  create a sacred object exponentially more powerful than either of the two sacred sciences combined.


 

Seldom has the same degree of culminative efficacy been replicated. This in part is due to  exact mastery of sacred sciences and magic along with higher level meditative powers   However it is  clear that other intangibles had contributed, one of which was the known dedication and perseverence in the preparation  of  sacred powders  and scared green bees wax so unique that even today the  knowledge and skill to create it is in the hands of but a few select disciples,who act as dedicated caretakers of  an ancient occult wisdom and knowledge

Wat Krabok BE 2505

Luang Phor Tim helped bless a number of amulets created by Luang Phor Thap,many of which are today well known as powerful love amulets This particular series was blessed in BE 2505 and consisted of a variety of pims with the most popular being Pra Somdej (Pim Yai & Pim Lek), Khun Paen and LP Thuad

Ajahn Bpatom Aat Sakon was appointed consultant to help create many of the sacred powders used in the amulet

1.     Auspicious old powders collected by Luang Phor Thap during his lifetime
2.     Sacred powders donated by Luang Phor Tim
3.     Pong Pot Mang and Phong Itijay, donated by Ajahn Bpatom Aat Sakon
4.     Old Bailarn powder from LP Thap
5.     Sacred powders donated by LP Bunmee Wat Pan Sampan Chonburi
6.     Auspicious soils collected by LP Thap
7.     Pasom See Pheung Kieow (Charming Wax)

It is thought that See Pheung Kieow or Green Charming Wax, for which LP Thap is most famous, provides a signicant amount of the power for which this pim is most noted.  His sacred charming wax, was not just given to anyone. Devotees had to spend many nights at the temple just to obtain a small quantity, which was often hung around the neck prior to meeting a lover.

1st Blessing Ceremony

Luang Phor Taap blessed on Khao Phansa day

2nd Blessing Ceremony

Blessed at Wat Krabok by many famous monks of that era

Luang Phor Tim, Wat Lahnarai presided over the second blessing ceremony held at Wat Krabok. Amongst those present were many senior monks of the era including:

LP Tim, Wat Lahanrai
LP Hom, Wat SaakMaak
LP Yen Wat Bahnlaeng
LP Lat Wat Nong Grabok
LP Taap, Wat Nong Grabok

All remained in deep meditation from 6.00 pm until 2.00 am the following morning. Luang Phor Tim went on to bless these amulets by himself for a following 8 hours without a break, pouring ceremonial water over the amulets whilst reciting incantations to further increase the efficacy.

Luang Phor Thap
Wat Krabok

Luang Phor Thap, or Prakru Attakosol, was born in Rayong Province in B.E.2420 to the family of Mr.Uen Petnakorn and Mrs.Chim Petnakorn.

He enrolled in the military until the age of 24 when he turned to the Buddhist faith, and was ordained a monk by Prakru Samut Samarnkun, former abbot of Wat Parpradoo, Luang Phor Mark of Wat Natakwun, Luang Phor Ruam of Wat Banrang, who acted as Pra Upacha, Pra Karmavacharcharn, and Pra Anusavanacharn respectively.

Apart from Dharma, Luang Phor Thap studied sacred sciences under Prakru Samut Samarnkun, who himself was very famous for his sacred charming sciences and also highly respected by the locals of Rayong Province.

Five years after his ordination ceremony he travelled into the deep forests to practice higjher level meditation and it was here that he was to meet Luang Phor Tim of Wat Laharnrai, another famous monk of Rayong Province. They became close friends.

Luang Phor Thap also aquired knowledge of various sacred sciences from LP Mak and Charm Magic from LP Yao

See Pheung

See Pheung is probably the best known  examples of enchanted lip balm to have ever been created. It is made up of a secretive blend of ingredients chosen for the magical properties they imbue. The scarcity of the required ingredients and the complexity of the rituals and incantations tests a practitioner’s perseverance and makes the process very tedious. Luang Phor Thap’s See Phueng is famous for its Metta Mahaniyom. (kindness or respect shown to you by the people around you, including your superiors or colleagues) and Maha Sanae (charm)

Charming Wax LP Thap Wat Krabok

The Knowledge to create this wax was given to LP Thap by Kru Phu, a Ubon Ratchathani native, with whom he enrolled on bees wax course.  Th reality was that it was a course on the preparation and magic to create sacred powders such as , Patamang powder, Ittije powder and Trinisinghe powder. These powders were then combined with other powders to form pencils.  However the materials to create these pencils were exteremly rare and the collection of which required perseverance and patience as they comprised of many dozens of sacred plants.

The preparation of these materials also required a  rare wood with which to mix the honey, known as chicken sticks.   This rare wood  ” Kai Kook Wood ”  can actually be any kind of wood but it must be wood that a rooster pecks with his beak to trick a female into thinking he has found food , after ahew runs over to feed he then captures his  prize. This wood is considered  paranormal in so much it causes the female to run towards the male . The wood can only be used if the event is actually witnessed

If you are interested we can assist you in sourcing and purchasing a really great example of this Wat Krabok, BE 2505 Pra Somdej Pim Yai

Contact Us

Katha for Green Charming Wax

” Chitti Mitti Arahang Piyangmama ”

Use prayers as a mercy to find popularity. and praying when applying ointment to the mouth, when touching the ointment with a finger, say Namo 3, finish first, then pray the spell along with applying wax on the lips until the lips are finished

● How to use green bee wax, Reverend Father Thab
1. When going to see an elder or a person of rank, use your thumb to touch the wax on your lips.
2. When going to see people of the same age or servants, use the index finger to touch the wax on the mouth.
3. When going to see an elderly person or a widow, use the middle finger to touch the lip wax.
4. When going to see young women, use your ring finger to touch the wax on your lips.
5. When meeting younger people Use your little finger to tap the wax through your mouth.

If using Arathana ointment with you, set Namo 3 times.

” Ugasa sampati citta mitti arahang ”

The balm may be used to attract members of the opposite sex, but should only be used where justified, and responsibly. Using it as a tool to satisfy your libido, will quickly turn a compulsive flirt’s life to tragedy and misery. 

Guman Thong – A Contemporary Perspective

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Guman Thong – A Contemporary Perspective
Ajahn Chris

Preface

For further background knowledge we would suggest you read this article in conjunction with our news article on Death Magic & Necromancy

We do intend to follow that discussion up with a second article on the topic. If you wish to receive a copy of that as soon as its published, please sign up to our newsletter at the bottom of the page

Introduction

Child spirits are called by the generic term Guman Thong or kuman thong, which can be literally translated as ‘golden [thong] boy [kuman]’. The less popular female child ghost is called kumari, or sometimes kuman-kaew. However, the term kumanthong typically is used generically to refer to both male and female child spirits. In general boy kumanthong were preferred because they were understood to be more powerful than female spirits. Yet, it is precisely the ability to control the child spirits and their relatively nonthreatening status as children that makes them sought after.

 The appeal of kumanthong,  is in the ambiguous power of the child, who often has male power but in a child-like and controllable form. Conceptions of childhood innocence and purity are coupled with supernatural power that can exceed the power of a living adult.

However, one particularly striking feature of the kumanthong is that they are not necessarily children anymore. In fact, the age of the spirits may vary widely, from a foetal stage up until mid-life. The exact age of the spirits is not particularly significant

Child spirits are often linked to particular adult spirits who in a sense parent the child spirit. The best example of this is the linkage of foetal/infant spirits with their mother if the mother dies in childbirth. In fact, the most powerful and threatening spirits are those of women who have died in childbirth or while pregnant, whose spiritual power is in a sense doubled by the presence of the foetal/infant spirit within them. These spirits usually have a grudge against the living; a wrong has been done to them that fuels a supernatural rage. This terrifying spiritual form is the subject of many popular ghost legends and films, including the iconic Nang Nak legend, as well as more contemporary novels and television serials, such as Sap-phu-sa. 5 However, the image of deceased pregnant women as a powerful and threatening spiritual entity finds a masculine counterpart in the iconic origin story of kumanthong found in the epic story Khun Chang Khun Phaen.

This story is widely known in Thailand, having been made into a feature film, and is almost always referenced in public discussions of child spirits or kumanthong. It is important to briefly review this story as it clearly displays the notion of kumanthong, or child spirits more generally, as resources to be exploited by adults.

The character Khun Paen is inextricably linked to myths surrounding kumanthong as he very vividly creates one to aid him in battle. In the most popular version of the story, he cuts the male foetus from his bandit lover, Bua-khli, whom he has just murdered in retribution for her plotting against his life:

“He plunged the knife into her chest, piercing right through. She writhed and died. Red blood spurted out and spread all around like the killing of a buffalo. He cut her belly wide open, and severed the umbilical cord. Examining the baby, he was happy to find it was the male he wanted.

He then transforms the foetus into the magical entity/amulet Guman thong by roasting it over a fire according to ritual:

Guman Thong Categorisation

Sometimes the categorization of Guman Thong can be a little confusing, with numerous names being used.  Hopefully the following explanation will help summarize the various types

Khun Phaen’s image and celebrity as a legendary character worthy of adulation is due to the fact that his act may be best understood as a re-appropriation of female generative powers; rather than an act of killing, his was an act of creation in the transformation of an ordinary foetus into a magical life force for the explicit purpose of aiding Khun Phaen in his adventures.

This legend must have reflected familiar practices during the time of its writing and thus the practice of producing and raising kumanthong must be at least several centuries old.  Traditionally, Guman Thong  were understood to be made by men, specifically adepts in arcane magic and ghost manipulation, or mor-phi, in the fashion that Khun Phaen made his kumanthong; usually a male foetus being grilled and dried out, and then covered in gold leaf [thong], Magical incantations capture the foetal spirit and placed in service of the mor- phi.

In the original story Khun Chang Khun Phaen the act of creating a kumanthong from a foetus through magical powers was not framed in terms of moral judgment. However, in contemporary public discourse a crucial distinction is made between magically-restrained kumanthong versus volunteer kumanthong produced and housed in Buddhist temples, or ‘collected’ by individuals.

The kumanthong that Khun Phaen creates shares the primary characteristic of the helpful kumanthong that contemporary guardians value; their other worldly power can be channelled and directed towards service to their guardian.

However, the ways in which Guman Thong are categorised and defined has shifted over the years  and in particular with regards the associations of the spirit with ghosts (the spectral presence of the dead), that is phi, and to place Guman Thong in more lofty, Buddhist-influenced categories of heavenly creatures. Contemporary devotees divide the Guman Thong spirits into broadly the following main categories

Guman-thep
Guman-phi
Guman-phrai
Also included are other forms of child spirit, namely

Luk Grog
Rak Yom
All of the above categories of child spirits are typically subsumed under the general category of ‘Guman Thong’.

An Important Modern Day Distinction

In the following section, definitions and descriptions of types of child spirits will be discussed, including the literary background of Guman Thong in order to explore how the Guman Thong shifted from being purely a resource to be exploited by a magical practitioner/parent to being a child in need of care taking. We will attempt to explore the Guman Thong as both a collectible and a companion.

Nowadays many devotees will insist that their spiritual child companions are not Guman Thong but were thep, implying that Guman Thong referenced phi, or ghosts, rather than the loftier thep. An important distinction  for many ! If you are not familiar with the word “Thep” (เทพ) it originates from Pali/Sanskrit and means ‘deity’ or ‘god’ , essentially a divine being,

Unkown Guman. Assumed to be older than 50 years. Extraordinarily beautiful

In this case, a sharp distinction was made between Guman Thong and Guman Thep, whereas previously they were typically merged. These different categories roughly conform to a Buddhist hierarchy of life forms, which includes spiritual beings both lower and higher than humans. In fact, many of the aspects of the Guman Thong are linked to Buddhist concepts and practices.

For example, on Wan Phra, a day devoted to Buddhist ritual based on a lunar calendar, special offerings are made. The statue or effigy that embodies the Guman Thong itself may be arranged on a series of shelves housing various sacred beings, with the Buddha image raised above all others.

The main distinction being that Guman Thep are not created with spirits or ghosts but with Pong Phutthakun and other auspicious powders and as such are benign.

According to the textbook of Luang Phor Hong Phrompanyo, Thung Mon Cemetery, Surin, he would also summon /  request the souls of the gods dwell within the Guman Thep effigy, thus having your own  personal divine being to protect you and your family. In essence a deity not a soul. Furthermore the constituent powders used to create the Guman Thong Thep are very much different to those used for example by LP Tae Khongthong  who created  his Guman Thong based on the ancient texts of Ajarn Daeng, using materials collected from graveyards and cemeteries etc

The Guman Thong point to a type of meta-discourse on the nature of childhood itself – they serve as a place of reflection on the various ways in which the child may be configured and the purposes for which they may serve. They are a field in which anxieties and complex contradictory attitudes towards the child are made manifest and experienced. Guman Thong are innocent, but also powerful and dangerous. They are commodities but also companions. They become part of the family but can be returned if proved unsatisfactory. They can communicate with this world, but are not of this world. They have a life force animating them, but they are dead.

The child spirits are ideally voluntary companions and as such their relationship to the living is based on mutual needs between the living caretakers and the child spirit. The spirits are believed to be waiting rebirth according to Buddhist conceptions of karma and reincarnation. These spirits build karmic merit by using their supernatural powers to assist the living in their pursuits of wealth, security and companionship. In return, the propitiators provide for the child through offerings of toys and food, and in some cases discussed here, invitations to inclusion into family activities. A relationship of exchange is formed which, according to propitiators, can be ended by either party (a child spirit may leave and a propitiator may return the spirit to a temple or spirit medium). Therefore, the practice of child spirit propitiation may be best described as adopting child spirits within a contractual arrangement.

With the important exception of Guman-thep, the Guman Thong are typically considered to be the spirits of deceased children and to be wandering ghosts, or phi re-ron. These spirits may come to reside in amulets or small statues, or even an ordinary toy figurine will do. The use of statues is probably a modern invention to replace the preserved foetal body of traditional Guman Thoing beliefs (Professor Lom Pengkaeo pers. comm. 5 July 2011). As mentioned above, some Guman Thong have no specific statue or residing places. Many devotees obtain their Guman Thong from temples or spirit mediums who specialise in the investment of power into objects [pluk-sek]. Some guardians describe their relationship with a kumanthong to be arranged directly with a child spirit who comes to them in a dream.

Guman Prai

With the important exception of Guman-thep, the Guman Thong are typically considered to be the spirits of deceased children and to be wandering ghosts, or phi re-ron. These spirits may come to reside in amulets or small statues, or even an ordinary toy figurine will do. The use of statues is probably a modern invention to replace the preserved foetal body of traditional kumanthong beliefs

Guman-thep, or deity-Guman are differentiated from Guman Prai, which refers to the ghosts of foetus or infants and is a subset of the larger category of ghost, or phi. Guman Prai are specifically those foetuses/infants who died from violent deaths or died from abortion. It is believed that Guman-prai have the most power [hian or ithalit], even more so than the lofty kuman-thep. Guman-phrai are potentially dangerous if they are not cared for properly. There are also other cvategories such as  Guman kueng thep/kueng phrai, or Guman Thong in between thep and phrai status. These are ghosts, phi, which are basically well-intentioned and striving to make merit for their propitiators.

The distinction between lofty Guman-thep and lowly Guman-phrai or phi is probably a modern adaptation, and previous categorisation would include all the Guman Thong forms under the category ‘phi’ or ghost, which did not have the negative connotation as it does now Phi are traditionally forces of nature, ancestral spirits, and other non-worldly beings, and not necessarily the monstrous figures that they have come to be in contemporary horror genre of film and fiction.

 

An iconic Guman Thong. LP Tae 1st Generation Guman (variant long ears)

 

For contemporary propitiators, Guman-thep are generally described as higher spiritual beings, that is they are child thep in Buddhist cosmology. On the other hand, Guman-phrai are a form of phi, that is the ghosts of dead foetuses, babies, or children. Guman-thep are “invited from the heavens” to accompany and live with the devotee, whereas Guman-phrai/phi are the rather pitiful wandering spirits of the deceased who either find their way to their guardian or are sought after by their guardian. Different offerings are made to each category of Guman Thong, and different rituals bind them to their guardians.

All Guman Thong are propitiated and given offerings, but as higher spiritual beings, thep are not considered to be involved in a direct exchange relationship with their guardians in the same way that Guman-phrai or phi are. When the spirits are bound to their devotees, certain contractual arrangements are made. For phi, this takes the more direct form of kae-bon, or a plea for assistance for some particular project in exchange for a specific offering. All devotees agreed that thep are not propitiated in a direct fashion, and the thep may provide more general aid, such as watching over the household and providing good luck. Propitiators may ask for general blessings in their projects, but not a direct exchange of specific assistance for specific gifts.  Thep, in contrast to phi, as a higher spiritual being cannot be forced into service and are by definition spirits who aid their guardians out of free will.

Referring to a child spirit as a thep (heavenly being) rather than a phi or a phrai (ghost) has the effect of reducing the stigma of death from the spirit. In a sense it cleanses the spirit of macabre associations with corpses and death, and relegates the spirit to a lofty heavenly plane of deities, whom, while are also subject to death, rebirth and the laws of karma, have lifespans so immense that they are, from human perspectives, immortal.

 

Rak Yom

There is considerable difference of opinion among devotees about the definition and characteristics of all of these spiritual beings, but this is particularly true of rak-yom. Contemporary propitiators with whom I spoke claim that rak-yom is a spirit of a deceased child materialised in an amulet composed of two pieces of wood in oil in a small jar.. This contemporary understanding that rak-yom, like other Gumanthong, are spirits [winyan] of children that are lower than thep contrasts with more traditional understandings of rak-yom. The wooden figure in the amulet is in the form of a child, but the actual spirit that inhabited the amulet was believed to be a child or any other spirit, and as such was not necessarily a form of Guman Thong

Many believe that rak-yom as child spirits are also more powerful [raeng kwa] than ordinary Guman Thong. Rak-yom are the product of black magic in which a child spirit is enticed and captured through spells within an amulet. They are forced to serve their guardian and they have a tendency to seek retaliation if they are not propitiated correctly, making them a dangerous type of spirit. They are typically used for malevolent purposes, such as seeking revenge against others. These spirits are not usually forced, and like all ghosts, or phi, they may be forced through black magic to aid their propitiators, or may come of their free will. The voluntary nature of the spirit in aiding their propitiator was of central importance in defining this amulet/spirit.

Luk Krok 

Luk-krok seem to bear the most similarity to the foetal body that comprise the traditional Guman Thong. Luk-krok are amulets that are made from a perfectly formed, preserved foetus. No spells are necessary in the creation of luk krok, according to some, while others insist that luk krok are the product of black magic. The emotional tie of motherhood is enough to bind the child to its devotee, who is usually the mother.

Ending Remarks

As can be seen from this discussion, there is considerable variety in interpretations of these terms. Ghost baby/child, or phi dek, is often used interchangeably with Guman Thong, with the former more specifically referring to the spirit of the child and the later incorporating the actual objects that are believed to house these spirits.

While Khun Phaen is still revered as a cultural icon for his masculine powers, the practice of making Guman thong from foetuses currently is reviled as a form of child exploitation and cruelty.

In fact, stories of individuals arrested for attempts to make or sell these kumanthong periodically appear in the press. For example, on 18 May 2012, the news story broke that the remains of six foetal remains covered in gold leaf were found in the possession of a British man of Taiwanese descent who had planned to smuggle them out of Thailand and back to Taiwan.

Love Amulets – The Greatest

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Greatest Love Amulets Sacralised – Past & Present
Article by Ajarn Chris

Introduction

Please note that the thoughts expressed in this particular article are personal opinion and not necessarily fact unless otherwise stated

Browse the internet and you will find thousands of amulets all claiming to be powerful love charms, but the reality is quite different to the rhetoric Whilst I am sure many indeed are genuine the obvious question is to what extent and what if any are the common denominators

We are interested in the most efficacious amulets and to get any kind of  perspective on what constitutes a great amulet or the validity of the claims we need to go back in time when commercialism was not such a determining factor and where we can reliably place a greater emphasis on historical data.

The purpose of this article is not to refute the claimed power of any amulet, that is for the individual to decide, but we are interested in the parameters that could help in the assessment process and those amulets that are genuinely recognized  as true “Love Amulets” that is to coin a contemporary phrase which in itself is very ambiguous to say the least. The truth is  that most of the proven love amulets are based on a select few sacred sciences with the arcane ‘Charm” magic  Maha Sanae being the most predominant. In most cases the term “love amulet” encompasses a lot more than opposite sex attraction.

Intuitively it would be my guess that many purchasing decisions are based on  aesthetics and  marketing  rather than actual efficacy and that may ineed be true, but  one thing experience has taught me on numerous occasions,  sometimes you accidentally get it right with little known monks and ajahns , so for sure I am not here to judge.

Essentially I am interested to find and  evaluate common strands whether it be composition, siyasat, monk, lineage, data, etc etc. Whilst this may not be entirely accurate or  empircal  it may allow us to make slightly better informed choices. As originally stated this article is simply a reflection of my personal thoughts and whether any of the information contained herein is of value would be for you to determine.

My thoughts on this subject are tainted by personal experience, limits of knowledge and preferences. I certainly do not profess to be an expert on this subject but take pleasure sharing some of what I do know and 30 years experience in collecting amulets with those that may have an interest to listen.

Actually anyone that professes to be an expert in Thai amulets is full of bullshit. Even the most highly experienced and knowledgeable collectors in Thailand ( known as “Sian”) are in the most part only expert in their field of interest whether that be certain monks, types of amulet etc etc. It is fact that  experienced collectors may have a significantly broader knowledge base. make fewer mistakes, but by no means can anyone claim to be an expert on the entire subject. Talking about the amulet experts “Sian Pra” as they are known, I hold my own very controversial views, and will comit those to an article later. Please subscribe to the mailing list and you will be notified as soon as new articles are published. I try to write where possible original content that is educational (in plain english without  the crap and the hype) and as such some of what i publish may be of interest.

As a side note it is always my advice to new collectors to try and contain themselves to a limited area of interest, for example amulets blessed by a particular monk. This way you build up genuine expertise in the least amount of time. Rush off in all directions ( we all do it, myself included)  it always ends up as a costly mistake. My personal expertise, is Luang Phor Daeng, and then only his powder based amulets.

Where to start?, no easy answer to that question, so lets just jump in and take a look at some of the better known and factually proven “Love Amulets” from the past in no particular order. Yes you would be correct I do not have any agenda, answers or conclusions at this point, I will simply see where all this leads! The initial list below and associated articles will gradually expand over the coming weeks and months, so check back often.

The Greatest Love Amulets From The Past

Pra Somdej, Neua Pong Bailarn Pasom See Peung Kieow

Luang Phor Thap,Wat Krabok & Luang Phor Tim  – Wat Laharai

A classic love amulet created by LP Taap, Wat Krabok and LP Tim, Wat Lahanrai

Pra Somdej, Wat Krabok

Prta Somdej, Ok Rong, Neua Bailan Pasom See Pheung
LP Thap & LP Tim, Wat Krabok BE 2505

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Under Construction

Jingjok, 

Luang Phor Nai,Wat Ban Jaeng Ayutthaya

A Love Talisman - LP Nai, Wat Ban Jaeng

Hover Box Element

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Love Amulets Do they work

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Love Amulets
An original essay by Ajarn Chris  (part 1 of 2)

I am often asked what are the most powerful love amulets. There are many thousands of amulets which have been created specifically to increase and enhance charisma, personal magnetism, self-confidence, charm and sexual appeal., but very few are considered great or sufficiently proven to be any more effective than one another.

Often you will find that contemporary love amulets appear particularly attractive with appealing designs, but don’t be fooled, beauty does not equate to power. Some of the most effective love amulets appear surprisingly mundane in appearance.

This two part essay will illustrate and discuss what are generally thought to be some of the most powerful love talismans and charms ever created, These are amulets that have genuinely distinguished themselves over a period of time and have earned their reputation.

It is unfortunate that in general these amulets are only associated with those that are looking to attract the attention of members of the opposite sex, but it is important not to overlook the inherent characteristics which make this variant of amulet extremely effective for those  involved in public relations, sales or indeed any business affairs where a positive response from those we interact with is desired. As such the generic term ”Love Amulet” is somewhat misleading when these amulets should appeal to a much larger audience.

 

The Thai word for this type of amulet is ”Phra Maha Sanay”, which literally means charm amulets and thus encompasses all of the above

Love amulets can effect a natural harmony by increasing ambient positive spiritual energy, discharging the negative energy of anger and conflict etc. It is important to recognize that the universe is a fluid, ever-changing energy pattern, not a collection of fixed and separate things.  What affects one thing affects, in some way, all things, like ripples on the ethereal plane.

Do they work?

The second question most often asked is ”do these amulets work?”,  in short the answer to this is YES they do.  The authenticity of love amulets is not surprisingly questioned in the modern era and claims of  paranormal powers  are naturally met with varying degrees of acceptance or skepticism.

But the fact of the matter is that much of the power of an amulet is based on scientific fact not on the supernatural and requires little more than faith.

Indeed it is often suggested that love amulets have no direct effect on the target, instead they affect the user, increasing confidence and attentiveness which in turn makes romance more possible, but whatever you believe it is a  fact that these amulets do work, the extent to which depends on your own personal beliefs.

In its simplest form the amulet itself  becomes a constant reminder to the subconscious as to what we might want to accomplish in love or life, strengthening our power of positive thought, image projection and visualization. When you wear a ”love amulet” the psychology behind this concept can quickly be understood and appreciated by almost everyone, irrespective of the amulet, temple, monk or indeed your religion. This power of thought can create the necessary conditions for the subject becoming enamored, hence the term ”Love Amulet”

In essence this is the common denominator by which love amulets, and in fact all amulets, derive a proportion of their their power. but by no means all the power

What distinguishes one love amulet from another?

The positive thought or faith that is placed in an amulet by those who possess them is very powerful indeed, despite the fact that many are effectively just symbolic in nature invoking certain thoughts and ideas.

But this is not the only process at work and explains why one amulet is considered more efficacious than another. The ultimate power of an amulet is also derived in part from a combination of the natural energy of the amulet itself and the spiritual energy imparted to it during the consecration. These are probably the most difficult concepts to either comprehend or substantiate.

The consecration ritual, called PHUTTHA-PHISEK or PLUK-SEK in Thai, involves the proper recitation of Buddhist scripts by Kechi monks (monks with mystical power). PLUK-SEK means to arouse the power of a person or an object by the use of a spell or incantation, hence a consecration or a blessedness.

It is said that a person skilled in meditation who has reached the fourth jhāna stage of deep meditative absorption will gain five kinds of  knowledge and supernormal powers which are: (1) divine vision; (2) divine hearing; (3) the power of knowing other’s mind; (4) the power of performing miracle; and (5) the power of knowing past lives. 

These powers are thought to support the amulet consecration. Thus, consecration and kechi monks are the key elements to create apotropaic power and transfer it into the amulets

Through the discipline of meditation, many of the great Thai monks have mastered the the ability to move, transform or intensify energy and this is the basis upon which many believe power is imparted to the amulet and what makes one amulet more powerful than another.  This concept is not thought to be in anyway supernatural by many Thais, but considered  ‘wicha’ or magic,  a fundamental natural law of nature.

To find the the most potent love amulets you have to look to the past. In years gone by the great monks lived closer to the natural world with a more immediate sense of the larger forces shaping life and destiny.

The meditative power required to impart energy into an amulet involves a physical, intellectual, and ethical separation from the phenomenal world, something that today is much harder to achieve.

 

Modern day magic has been disconnected from the cycles and rhythms of nature, in fact most would agree, commercialized to the extent that there are even concerted efforts to spread superstition among the gullible for commercial ends. It is one reason why most of the amulets considered to be the best have been blessed by either the older generation or monks who have since passed away.

Natural Power

The component constituents that make up a love amulet play a vital role in providing a conduit for energy and determining its inherent natural magical powers, essentially defining its power. Exactly how these work is not known for sure other than its based on arcane magic.

Much of the magic of the natural world is not seen with the eye, but is experienced intuitively as everything possesses its own a unique energetic signature or molecular vibration.   This natural magic is derived from the relationship  between the world of spirits and nature, where spirits exist not only in humans but also animals, plants and rocks.

The monk consecrating the love amulet controls these forces through meditation, incantation and telepathy which in a cosmos where everything, including the stars, planets, humans, animals, plants, rocks and the dead are connected together via strands of energy,  brings into motion basic energies that have consequences beyond our own existence and thereby determining the power of the amulet.

The monk uses a variety of substances to achieve this such as  herbs, flowers, woods, crystals, certain metals, sacred powders, aromatic oils etc. Many of these components are in the modern age bereft of all meaning like many other desecrated values, underlining a useful but sadly forgotten knowledge.

This is somewhat of a difficult concept to explain or indeed understand and exactly how a love amulet works is very complex subject, but what we do know is that science has already established that everything in this universe is made entirely of energy which is  in a state of constant  flux and change, but beyond that we must rely on our own faith and belief, which ultimately is more important than trying to explain the physics of our existence and the cosmos.

Historical Perspective

From a historical perspective the Tibetans are known to have practiced magic and occultism since ancient times, and they might have been among the earliest Buddhists to have created sacred objects and amulets intended for protection and blessing. Early Thai literature abounds with references to the use of magic and charms, testifying to the fact that such practice had been known in the country for a long time.

Luang Por Hok – Pra Gradook Pee

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Luang Phor Hok Pims – Wat Tha Kham, Songkhla

I have seen a few accounts of this amulet that claim that LP Hok used the bones from 108 criminals, this is simply nonsense, and clearly the original author either had some difficulty in translation or has a vivid imagination.

Luang Por Hok studied many sacred sciences over a considerable period of time  whilst at the same time collecting and creating many sacred powders.  It was his wish to create a very special series of amulets, to help those that worshipped at his temple and poor villagers.

In B.E.2509, he created his first generation Gradook Pee (ghost powder) amulets which were designed in the form of Pang Leela, or the walking Buddha Image with sacred yant to the back

Luang Phor Hok

The materials he used to create these amulets consisted of

-Gradook Pee or Bones of the dead collected from 108 cemeteries. He limited himself to four corpses per graveyard and only those that had passed away on Saturday and cremated on Tuesday

– Luang Por Hok’s special sacred powder, Pong Wahn

All bones were ground into powder and formed the main bulk of the material to create these amulets. Luang Por Hok had said that he wanted to give those that had departed an opportunity to increase merit by helping those in need, although this was only possible through his ability to control the spirits through Katha Arkom or incantation.

Luang Phor Hok a highly respected monk of Songkla Province received a good deal of welcome assistance from students and villagers to grind the bones to a powder. This was mixed with his own sacred powders that he had collected over decades, specifically for the purpose of creating amulets.

Actually these amulets were hand pressed one at a time by Luang Phor Hok himself. It is generally believed that these amulets offer powerful spiritual guidance and protection and are often associated with charm, luck and fortune.

2nd Generation Pims

Luang Por Hok believed that the souls of the deceased wish to gain merit that could lead to a more desirable rebirth, which in effect would bring them closer to enlightenment. It was for this reason that he created his now famous generation 1 and generation 2  Kradook Pee amulets or Ghost Powder amulets.

The first version amulet was so successful that a high demand existed for more pims and as such the second version was created, the composition of which was identical to that of the first, bones from the deceased and LP Hoks sacred powder Pong Wahn. The 2nd generation pims featured Lord Buddha to the amulet face and scared yant along with the temple name to the reverse.

Phra Pong 108 – LP Hok, 5th generation,
Wat Tha Kham, Khuan Niang District, Songkhla 

Sacred Katha

Sacred Katha used with both generation pims:

A Say Sa Ti
Tanu Jay Na
Sup Pay Tay Jora
Manus Lair Suttoo Tung Lai
Nun Ja Pukka Pukka
Vi Junna Vi Junna
Lo Mung Ma May
Na Bud Sunti

The Darkside – Death Magic and the Necromancer

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The Darkside – Death Magic and the Necromancer

An original article by Ajarn Chris

Necromancy is sometimes referred to as “death magic,” and is usually thought of as dangerous or black magic or sorcery. Despite its reputation, the practice may also be used for positive outcomes.

Communication with the dead requires the necromancer to stand astride the rift between life and death and, in some ways, become the half-dead themselves so that exchange between the realms can take place.

Necromancy can become an extreme and abominable force, in which the tethers of magic are corrupted to inevitably dark ends through the manipulation of forces of death and decay, potent energies culled from the outer realms, channeled by its practitioners to harvest soul energy, bring the dead back from the beyond.

  • The frozen touch of death is a power beyond simple human comprehension
  • So vast that a lifetime of study is barely as significant as dipping one’s finger into the ocean
  • The art can bring knowledge of the nature of the soul, the power to manipulate it, and the ability to cause change in accordance with one’s will through the rending of the spirit.
  • Necromantic power is every bit as potent as the healing arts and every bit as damning to those who would attempt to misuse it.   

Death encompasses so much more than physical death. Death is another side of life

The energy of death, termed spectral energy, is released or created when a cycle of “life” is ended and begun anew in another form and is always co-existent with the force of life that which is living is also dying. Due to this fact Earth is the realm of both the living and the dead though the dead exist out of phase with the living.

The necromancer specializes in ability to manipulate necrotic or spectral energy, a potent arcanist with the ability to harness the undead for personal use.

These spirits wander in their spheres, others trying to incarnate themselves, others, again already incarnated and living on earth; these are often vicious and imperfect men. evoked by necromancy.

Guman Thong created by Luang Phor Tae for example contain the spirits of men, not children as is the common belief.

This type of working in necromancy is referred to as Fetishism in which the spirits or energies of the dead are manipulated by, bound to or contained in objects. This differs from incantation in which the necromancer uses chant or mantra to take control of and shape the ambient energies of his art to produce an occult effect. Necromancy is a universal practice of great antiquity, only the profoundly initiated should attempt as it is without doubt the darkest and most dangerous forms of black magic, something history has taught us numerous times.

Thai Necromancer

Though Buddhism is not often thought of as a religion that practices magic, in such communities as those found in Thailand and Cambodia, there can be no doubt that Buddhism shares common ground with belief systems that are primarily associated with the use of magic. Both countries have a long history of engagement in spiritualist and animistic magical practices. When Buddhism first arrived in these areas it came into contact with pre-existent traditions that believed in spirits, both benevolent and malevollent. The religious traditions of Thailand have always included the belief in spirits and the ability to manipulate them by means of magic Thai belief does not only consist of beneficial Gods and spirits. It also abounds with belief in ferocious spirits of pure malevolence, from who the villagers seek magical protection, and some seek to manipulate for their own purpose.

Before Hinduism and Buddhism were introduced into Thailand there was only one religious belief, that belief was that a spirit world existed, not only did the spirits exist but they were mightily powerful and controlling, this belief is called Animism and it manifests itself in the form of spirit worship. It might not be strictly correct to call Animism a religion, maybe it is better categorized as a spiritual belief (spirit worship), but it is without doubt the oldest form of worship known to mankind, ‘Spirit Worship’ in one form or another was practiced long before all the popular world religions.

The majority religion in Thailand is Buddhism, 95 percent of the population are Buddhist but the percentage of Thais who have animist beliefs is probably slightly higher. Animism is practiced on a daily basis by most Thai people, although their religion is Buddhism they actually devote more of their time to Animist beliefs than they do practicing Buddhism.

Amongst these classes of malevolent spirits are such beings as the preed (a giant, looming shape with a small head that emits a sharp, piercing sound, as a reflection of its past sins), the phii krasy (a type of parasite which inhabits human bodies, feeds on excrement, and is shaped like a human head with entrails protruding from beneath), and the phii baan (the ghosts of ancestors that hover around their previous home and watch their descendants with malignant jealousy).

The Thai Sangha itself traffics heavily in magic The main doctrinal link between Buddhism and the Spirit religions is the use of the occult as a means by which to transfer merit.

Merit-by-association

Meeting an unnatural or violent end on a Saturday, coupled with a Tuesday cremation, is believed to result in an extremely powerful, unendingly restless spirit. Through rituals and incantations, adepts of these dark sciences  channel spirits, and craft powerful amulets and effigies, such as Guman Thong.

These spirits find themselves enslaved or otherwise indentured to the service of their new owners, and in turn, the owners provide them with the opportunity to escape their circumstances through a form of merit-by-association, a symbiotic relationship where the spirit shares its owner’s Buddhist riches as they are gathered through charity, prayer, offerings to the Buddha, Dhamma and Sangha, as well as the peace and liberating powers from meditation.

The practice of reversing the poor tidings of a sordid existence through sorcery in this manner is known as “kae klet”. Ajarn Pleung Boonyuen is a widely-regarded Master of the form, able to effortlessly harness these dangerous forces and put them to work bettering the well-being and overall quality of life of their owners.

Do not be fooled however, into believing that all these macabre pursuits lead down a benevolent path. Many a time, these skills are also put to use sowing sickness and death among an exponent’s enemies, as well as forcing them to bend to the will of the user. The corpse oil of a pregnant woman, for instance, when dabbed lightly on a victim, may be used to inspire deranged sexual devotion, even in the face of totally unwarranted advances.

Nam Man Prai – Corpse Oil

We will discuss Nam Man Prai (Corpse’s Oil) in the 2nd part of this article but briefly there are significant dangers associated with this death magic. To harness Nam Man Prai  the oil would traditionally be sourced from a woman who died during pregnancy. The oil is extracted by gingerly heating the chin of the corpse with candles, while a litany of occult spells and incantation are recited.

The sorcerer attempting the ritual must seal off the area with all his might, to ensure that he himself does not succumb to the cornucopia of otherworldly, evil, and destructive entities that the ritual attracts. Not only does he need a strong grasp of Wicha, but he must also have an iron will and steely resolve, as grotesque forms from above and beyond the void will manifest, and seek him out like moths to a flame.  They seek to distract him and cause him to lose his concentration, killing or driving him insane in the process. An unspeakable fate awaits him, should his resolve crumble, as he might well be dragged into the dark abyss from whence they came.

Methods used to imbue spiritual powers in amulets

Three main methods are used to imbue spiritual powers in amulets: Through intense meditation. The Visuddhimagga Sutta, explains in explicit detail, how supernatural abilities may be achieved through the attainment of successive states of jhana(mental concentration), and using mental powers to alter reality by affecting the 4 base elements; Earth, Air, Water, and Fire.

Through inscriptions and incantations whose powers have been amplified through long, successive lineages of teachers, students, and their patron deities. Harnessing the energies of spirits; either elementals and intrinsic, such spirits of the Earth, Wind, and Trees, or Human in nature. Such amulets/effigies often rely on the restless nature of wandering spirits to amplify their powers.

Caring for amulets that draw their powers from these human spirits, is no small undertaking. Strict rules have to be followed, to mitigate mishandling and the resulting problems. Before bringing the amulet across the threshold of your home for the first time, prayers must be made to the Buddhas, Deities and Guardians, to allow your new spirits to pass through unscathed. Make a prior offering of 16 incense sticks outside the house for all the deities, or 9 incense sticks in front of the spirit house outside your home. Offer 3 incense sticks for the Buddha, and other deities in the altar of your house, as well.


Request permission to bring the amulets with the human spirits into the house. If this step is not performed, the spirits residing within the amulet will not be able to enter the house. Be careful to segregate your spirit amulets from your Buddhist amulets, and make sure to store them one level below any Buddhist saints and deities at all times. Do not place the spirit amulets in or around your bedroom, or anywhere else you might lay your head. Perform a Khanhaceremony (refer to our article on Khanha ceremony). Offerings of food and drinks must be made to the spirits at least once a month.

In Thailand, sorcerers are known to invoke dark rituals to bind spirits of the dead to an amulet and harness their energies to carry out everything from protection, to sabotage, to mundane tasks like home security. These spirits may even be unleashed in duels against other sorcerers. Most commonly, however, these amulets are used to attract wealth, and ward off danger. Not all the souls of the dead may be used for these purposes. The manner in which they passed, is often a prerequisite, as certain circumstances enhance or even imbue them with supernatural powers. Those who expired under untoward circumstances, such as violence, unjust causes, suicide or stillbirth, are often preferred, as well as those who fulfil the oddly specific circumstance of passing on a Saturday and being cremated on Tuesday. Spirits who have passed away from natural causes, such as old age or sickness, are often passed over from consideration, in the practice of necromancy.

On Buddhist Uposathadays, observation of precepts, meditation, an offering of alms to monks and temples must be made, and the resulting merit should be shared with the spirits residing within your amulets. This will help to prevent them from turning malicious, and enhance their powers. Be disciplined, and remember, spirits have free will too. Testing their limits by breaking their requisite protocol, will likely result in them wreaking havoc upon your life. As spirits are also beings who need sustenance, if they do not get it forms of offerings, havoc may result, as they will seek sustenance by draining your life force. In benign cases, the amulets will turn ineffective. Always deliver on any promises you make to your spirits.

Be mindful that your spirits are merely following your example. Doing good deeds will encourage them to follow you down the path of righteousness. Misdeeds, however… A healthy amount of bravery is a prerequisite. To invite spirits into your life is to accept that paranormal activity will become a normal facet of your everyday existence. These incidents should, in fact, be treated as a means of determining the satisfaction and fulfilment of your spirits’ lives, as a happy, healthy, spirit will bond with its owner and choose to stay by their sides at all times. If your spirits are dead quiet, it’s probably because they are somewhere else causing a ruckus. You should be extremely concerned. It is also a form of communication on their part.

Perhaps you had not been performing merits for them, or if you had forgotten food offerings for some time. If so, gently voice out that you will do it soon and to leave you in peace for the time being. However, do remember to do the offerings as soon as possible. Necromancy amulets are definitely not suitable for everyone, and we would strongly advise against surrounding yourself with too many of them. Bear in mind, that just as with any other form of an amulet, these restless companions are not a cure-all for your misdeeds, merely an enhancement for the good you strive towards. Do good, and you will find much good coming your way in return.

Luang Phor Suang – The 500 Year Old Monk

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Luang Phor Suang – The 500 year old monk

Fast becoming an Internationally heard of name, Luang Phu Suang was one of Thailands ‘Ariya Sangha (high Sangha), whose story is timeless. Luang Phu Rit Ratana Choto, the abbot of Wat Chonlapratan, was once asked if he knew Luang Phu Suang from Sri Saket. Luang Phu Rit Answered that he did know him, and that he had known him for a very long time.

He said that as he was making merit building the Dhamma Sala, Luang Phu Suang came to visit. No one saw which direction he arrived from, but when he left, he was seen to walk out to the jungle in front of the temple. This jungle was both thick and large, and was inundated with water from the rains. Luang Phu Suang walked out through the flooded field towards the edge of the jungle. As he walked, a large number of birds and animals were seen to following behind Luang Phu Suang, and then suddenly, he disappeared.

Luang Phu Rit says that to speak of or hear the stories of Luang Phu Suang is like listening to a fairy story, but that in fact, Luang Phu Suang really did exist. Luang Phu Rit says that Luang Phu Suang always looked the same age when he first saw him decades ago, as he did the last time he saw him, and that he does not seem to age the same way as a normal person. Luang Phu Rit says he knows not which temple Luang Phu Suang was at, nor does he know his real age. He tells of the time he first saw Luang Phu Suang,, sat on a wooden shack in the middle of a field on the Khmer side of the Thai Khmer border in Ban Lalom Sadao Khukahant, near Sri Saket.

It was a very dilapidated ‘Gratom’ (wooden shack), whose roof and walls were not really able to stop the wind and rain from entering. On this particular day, Luang Phu Suang was sitting in the Gratom, and an old man with white hair was sitting in attendance, massaging the legs of Luang Phu. Outside the Gratom, were four or five villagers, both male and female. Luang Phu Rit approached Luang Phu Suang (it is unclear in the Thai language Biography, whether LP Rit was a monk or a layman in this time), made prostrations to him, and then asked how old he was *(1).
Luang Phu answered that he had forgotten the past already, and that he had come to be known as Luang Phu Suang. He said that the Luang Phu Suang of legend was not him. It can be interpreted that Luang Phu Suang was giving a Dhamma lesson in showing that one should concentrate on the present and not be concerned with the past, which is gone forever, and cannot be revived.

On the side of the Gratom, there was a large paper kite, which attracted the attention of one of the visitors, who asked one of the locals why the kite was there? The locals explained that Luang Phu Suang liked to fly Kites, and that when it was windy, the local villagers would come to fly their kites in this field, and that Luang Phu would sit and watch, laughing and clapping. If Luang Phu Suang disappeared on one of his leaves of absence, his kite would be missing from the side of the Gratom; if the kite was there, then Luang Phu would also be there, if the kite was gone, then Luang Phu was not there either. When asked why the villagers never saw how Luang Phu Suang would disappear sometimes, the villagers explained that they were only in attendance in the daytime, and that at night, they would all return home, leaving Luang Phu alone in the Gratom. This was when he would take his leave on his various journeys. It was believed that Luang Phu Suang used to fly away through the sky with his kite in the darkness of night.

It is told that Luang Phu Suang also liked to watch ‘Gai Chon’ (cock fights), and that he would often be seen sitting watching such competitions, clapping and cheering the cockerels as they fought. Whenever devotees would seek out Luang Phu, many of them would often ask him for numbers (used for lottery). In many occasions, people would win large amounts of money, using the numbers they received from Luang Phu. Some people would then go and pay respects again to Luang Phu, and donate a large sum of their winnings to him. Sometimes he would take the wad of cash and just throw it into the marshes. In such cases, most people ran over to the spot where he had thrown it to retrieve it, but they were never able to find it again. On other occasions, he would take the money, but would ask to go for a drive in the car of the devotee, and then would throw the money out at poor people on the way.

In the times of the internal war in Cambodia, when many refugees were fleeing to Thailand, it is said that Luang Phu Suang would change into white clothes , and go out to help bring the Cambodian refugees over into safety on the Thai side. Luang Phu Suang would make safe places to cross, and stick a white flag in the ground at the place where the people would be able to cross safely. No one was ever hurt from shooting or bombs whilst crossing in the safe places marked by LP Suang.. After the war, LP Suang returned to stay in his Gratom in the middle of the field in Khukhant. When people visited they would enter the village of Lalom Sadao and ask at the local stores if LP Suang was at the Gratom in the field. If he was there, the villagers would always know, and if not they would say he was away on one of his mysterious voyages. It is believed by many people that Lp Suang is over 500 years old, for which reason ha has a nickname “Lp Suang Ha Roy Pi – Jam Wat Tua Jakrawan” (Lp Suang 500 years old,who resides all over the Universe).

Luang Phu Suang is also known for his rather odd behavior; on one occasion, he was invited to bless a new shop which had opened. Lp Suang performed the chanting ceremony and blessings, then, as he finished, he stood up and hoisted his robe, and proceeded to urinate in front of the shop. The shop owner saw what was happening and quickly rushed to catch the urine, which he then sprayed all over the shop. The shop owner explained later that LP Suangs urine was not warm like that of a normal human, and that it was cool like ice. When the lottery cam out, the winning number was exactly the same as the house number of the shop.

On other occasions, LP Suang was invited to house blessings with other monks from other temples, and, after the ceremony, LP Suang would move to the center of the room and excrete some dung. In most cases the house owner would rush over and lay something under him to catch the excrement, and then spread it out throughout the house! It is said that his dung had a pleasant aroma. It is common knowledge, that LP Suang used to like to hitch lifts with people in their cars, and than no local folk would ever dare to refuse him, for if they did, the car would not start, or start and stop intermittently. He would let them drive him for long distances, then ask to get out at the most unlikely places. Once he would get our of the car and walk a few paces, he would disappear from sight mysteriously. Sometimes, Lp Suang is said to be present at the Gratom in ban Lalom, but is also unpredictably capable of disappearing for long periods of time, and nobody knows where he has disappeared to.

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