Somdej Wat Keschaiyo - An Introduction Part 2
An original article by Yanisar

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.

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.

Somdej Wat Keschaiyo - The Basics
An original article by Yanisar

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.

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

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.