This Pra Rahu amulet of Wat Bang Khan is made from a silver-leaden alloy known as ‘galai ngern’, and is encased in a beautiful gold micron waterproof casing. The Pra Rahu amulets were released in the Serm Baramee Twee Choke Lap edition of Wat Bang Khan in 2556 BE. The edition included various Luang Phu Tuad amulets: two models of extremely high in pong Puttakun powder, a Pim Glad Mai Kheed in oblong shape, and a Pim Tao Reed Yai in clothes iron shape. Apart from the Pra Rahu and Luang Phu Tuad amulets, there were also issued some special Takrut Look Pern, which were made according to the dtamra of Pra Ajarn Nong of Wat Sai Khaw. The amulets from the Serm Baramee Twee Choke Lap edition received two complete Buddha Abhiseka empowerment sessions; one at Wat Bang Khan, and another one at Wat Palanupap.

Thus, the Pra Rahu Galai Ngern amulet is blessed with strong powers of protection. Pra Rahu is the Lord of the Asura s, and as such he is a most powerful deity which offers his worshippers blessings of protection. With Pra Rahu’s help and support on one’s side, things can never go wrong. The person who, by means of performing proper bucha , proves his loyalty towards Pra Rahu, will be protected against black magic and dark sorcery. One will remain untouched by the asura demons and evil spirits, for they have to abide by the rules imposed by their Lord, which is none other than the mighty Pra Rahu.

Hence, Pra Rahu has no remorse for tricks and treachery of backstabbers. Dishonest people will be dealt with quickly. And so, Pra Rahu can help to remove obstacles of bad luck, thereby significantly improving one’s fate. Likewise, any inauspicious astrological alignments will be immediately transformed into a positive outcome, which often results in good luck and good fortune.

A classic Thai Buddhist amulet featuring Pra Rahu, the Ruler of the Asura Realm. The image of Pra Rahu is cast from an olden style silver-leaden alloy, which is considered a sacred metal mixture indeed. The sacred metal alloy is shaped into amulets that represent Pra Rahu swallowing the sun and moon. It is believed, that Rahu thereby causes the occasional eclipses. It is an act of revenge on Aditya (god of the sun) and Chandra (goddess of the moon) who betrayed Rahu when he took a sip of the elixir of immortality. Vishnu then decapitaded Rahu, leaving only his upperbody to become immortal.

Kata Bucha Pra Rahu

Twelve repetitons of the following kata are to be chanted:

Idtipiso Pakawaa Pra Rahuu Sataewaa Samaa Winyaana Idtipiso Pakawaa Putta Sangmi .

Kata Surya Buppaa (to be chanted in the daylight)

Gusaedto Ma Ma Gusaedto-dto Laalaa Ma Ma Dtolaamo Tolaamo Ma Ma Tolaamo Ma Ma Tolaamodtang Haegudti Ma Ma Haegudti .

Kata Jantrabupbhaa (to be chanted in the night time)

Yadt-thadtang Ma Ma Dtangthaya Dtawadtang Mamadtang Wadtidtang Saegaa Ma Ma Gaasaegang Gaadtiyang Ma Ma.Gaadtiyang Ma Ma Yadtigaa .

How to worship Pra Rahu

The amulet comes with the original box from the temple.

View all amulets in this edition here: Serm Baramee Twee Choke Lap

The Kuman Tong Yord Paetch amulet made by Luang Por Ta Analayo represents a golden boy holding a diamond in his hands. Approximately three years prior to the making of these amulets, Luang Por Ta had a dream about a young boy who came to him and asked to stay with him. In this dream, the young boy was sat naked with no clothes, and said his name was Yord Paetch. The young boy wanted to stay with Luang Por Ta to help make merits together. Hence, Luang Por Ta decided to make the kuman tong amulets according to the image of the spirit of the young boy which he had seen in his dream.

The Kuman Tong Yord Paetch is made from muan sarn aathan sorcerous earths and powders, including 7 cemetery earths, 7 swamps earths, earths from 7 busy ports, 7 giant termite mounds, powdered forehead bone of a nang prai spirit, ashes of burnt bones from 7 funeral pyres, brokenhearted lady powder, special powders for reanimation of the spirit, and kuman tong herbs. Next, the sacred earths and powders were mixed with see pheung salika long rang ( metta balm of the sariga bird getting in the wrong nest’) and nam man sanaeh nang krung ( metta oil of the ‘lady wrapped around the phallic’). All these sacred ingredients were then mixed together. From this mixture shapes of the Kuman Tong Yord Paetch were pressed as amulets, and then empowered with incantations for a period of three years.

Most of the time, Luang Por Ta would perform the empowerments during the night time in the cemetery. He would then take a piece of red cloth (‘pha daeng’) and place it on the floor and put the kuman tong amulets on the cloth, all touching each other face to face, which is a part of rap sap magic for receiving treasures. Every Buddhist holy day Luang Por Ta went to the cemetery to perform empowerments from about 9 o’ clock in the evening until midnight. Also, he performed the rituals to invite the devas of the highest celestial realms to come and join the consecration ritual of the Kuman Tong Yord Paetch amulets, and thereby transmit deva minds into each amulet with their own individual spirit inhabiting. Luang Por Ta Analayo used the kata agarn sam sip song and hnun taat see for invocation of the thirty-two parts of the human body, and reanimation of the four elements. The amulets are blessed chanting the kata back- and forwards.

Hence, the Kuman Tong Yord Paetch are empowered to keep enemies away and to protect against evil spirits. Also, the kuman tong are powerful amulets to attract maha lap great lucky and wealthy fortunes. Thus, the Kuman Tong Yord Paetch are very useful for those who are in sales or market places, to increase the commerce and success in business. This is why the kuman tong is very popular with shopkeepers and other kinds of traders.

A remarkable fact about this amulet, which often has been noticed by many devotees, is that when one thinks of something one would like to have, then within a very short time one gets it without even asking for it. And so, the rate of coincidence with these events has caused this amulet to gain fame for its wishfulfilling power.

Kata Bucha Kuman Tong Yord Paetch

First recite the Maha namaskara (‘Namo Tassa…’) three times, then chant:

Ehi kumarang kumariinang ati uni na ang piti putto .

View this amulet in our store here: Kuman Tong Yord Paetch Amulet by Luang Por Ta Analayo of Wat Pha Kong Kam Chee

The broken coffin ghost dark arts takrut spell is necromantically empowered maha sanaeh Khmer sorcery at its most powerful. It is packed in a small silver scroll containing a magic spell which has been in popular use since the times of the Khmer Empire, before Buddhism even arrived, and Brahman ritual was still the mainstream.

During the performance of the nine day ritual, the takrut were kept placed inside the coffin of a prai ghost, until the incantations of the kata Hua Jai Nang Dtaay Tang Glom (incantation of the mother who died with child’) made the coffin begin to shake.

This is not Thai but indeed an ancient Khmer sorcery, which has been known for its extremely powerful power of attraction and ability to convince (even the ghosts of the gambling tables), and to increase successful commerce. This wicha is one for which Luang Ta Liang holds legendary status.

The takrut is covered in a coating of black lacquer for increased durability. The spell within the magic scroll also contains sacred herbal resin mixture, which serve to increase its power not only magically, but also biologically upon the pheromones of those in the vicinity.

The broken coffin ghost spell was not then released, but was kept for a further two years to receive constant incantations. One interesting point about the making of this amulet, is the fact that one of the apprentices of the great and legendary monk Luang Phu Suang was present to perform empowerments upon this amulet, too.

The takrut is made from coffin nails smelted into yantra foils, and is stuffed with a piece of Dork Rak flower and See Pheung Bpaag Phii (‘ghost mouth wax balm’) inside its interior. The ultra rare and difficult to fabricate Pong Sanaeh Ya Faed powder is also inserted, which Luang Ta Liang had made after decades of tudong forest wandering to collect all of the necessary ingredients to complete the complex formula for the making of ‘Pong Sanaeh Ya Faed’.

Kata Bucha Takrut

Om Gaama Dtanhaa, Wipawa Dtanhaa Gaama Raaka Dtanhaa Madon Rammaa Bpiyang Ma Ma .

View this amulet in our store here: Takrut Phii Loeng Dtaek Necromantic Spell for Seduction and Gambling – Luang Ta Liang

Luang Por Suang’s cockerel amulets have become not only legendary and a tradition of his amulet making wicha , it is also traditional and meritorious of Luang Por Suang, that he uses his editions of amulets to help other temples in need. In the case of this third edition, which is a fundraiser to raise funds for the building of a Sala Brian (a building for study) at Wat Tham Prohm Sawad. The building is for Buddhist monks to study the Dhamma , and the sutta s of the Buddhist canon.

The making of amulets in the image of a cockerel is rare in Thai Buddha magic, but has been seen by some of Thailand’s great masters of the past to have been for those few a preferred form of sorcery. Indeed, the cockerel represents the first of the five self enlightened Buddhas of this universe’s lifespan (‘Pra Kakusanto’ or ‘Kakusanta Buddha’).

One famous master, whose amulet of a Buddha sitting on top of a cockerel, was of course the great Luang Por Parn of Wat Bang Nom Kho in Ayuttaya, and his looksit ‘Luang Por Ruesi Ling Dam’.

Luang Por Suang has created this edition of special coin amulets in sacred solid silver with a luxurious glaze of ‘Ya Rachawadee’ enamels to decorate the surface of the solid silver coins with color and a lustre of luminosity, which only the authentic Ya Rachawadee can bring to the surface of sacred metal coin amulets.

The rear face of the amulets have sacred yantra and Khom Agkhara spell inscriptions embossed, and the name of Luang Por Suang Worasutto and his temple, Wat Tham Prohm Sawad.

The amulets were made in ‘pim yai’ (large size) and ‘pim lek’ (small size), in two different colored enamels, namely blue and green. The coins were made in solid silver, as well as in alpaca and sacred brass with an enamelled image. The alpaca and brass versions had no back surface enamels behind the cockerel though, which is only applied to the ongk kroo models. They were also released in plain sacred metals without enamels. It is notable for students of the collectorship scene, that only the ongk kroo models of this edition have taken on fanaticism and become highly praised collector coins, whereas the other models are still relatively easy to find in circulation.

We believe, however, that sacred is sacred, and that collectorship and speculation of collector class amulets is not related to sacred value or miracle power. An ongk kroo or a standard versions would in principle, like metallic coins without sacred herbs or magical ingredients, have the same power. This rule, of course, does not apply to sacred powder amulets, oils, or necromancy, where the ingredients used are sometimes different with different price models and also have different levels of power. But in the case of sacred Buddhist coin amulets, most of the miracle power comes from faith and the purity of the monk who blesses them, more than in the metal used to make them.

The amulet comes in original felt box from the temple. But can also be encased, if wished to be worn.

Still, the ongk kroo models are apart from sacred, also a long term worthwile investment, which will increase in both sacred, monetary and collector scene value, as well as providing the essential blessings and magical aid to the devotee.

Maha lap , maha pokasap , metta mahaniyom , kaa khaay ; this amulet possesses all of the aforesaid blessings, for wealth increase, happy social and professional environments, great treasures, gifts and successful profession. It is also great mercy charm for business and social seduction.

As in the past Luang Por Parn and LP Ruesi Ling Dam were the masters of celestial cockerel (‘Gai Fa’) amulets, in the present era it is Luang Por Suang who is second to none in this wicha . Luang Por Suang has inherited the wicha from some of history’s great masters, such as Luang Por Khom of Wat Phai Rong Wua, Luang Por Khaeg of Wat Huay Khao (Supann Buri Masters), and learned mastery of Kammathana (mastery of Kammathana is almost a prerequisite to psychic power) with some of the masters of the time, like Luang Phu Khaw Analayo, Luang Phu Kam Dee, Luang Por Der, Luang Phu Taes Taep Rangsri, Luang Phu Chorp, and the great Luang Phu Fan Ajaro.

Buddha Abhiseka

Puttapisek , or ‘Buddha Abhiseka’ empowerment and blessings ceremony was performed at Wat Tham Prohm Sawad in Lopburi on the 14th of February 2556 BE at 13.09 PM.

View this amulet in our store here: Rian Gai Fa Pim Yai Ongk Kroo – Solid Silver with Green Rachawadee Enamels – Luang Por Suang 80th Anniversary Edition

Rian Gai Fa Pim Yai Ongk Kroo – Solid Silver with Blue Rachawadee Enamels – Luang Por Suang 80th Anniversary Edition

Nam Man Mae Bper is a metta oil with strong maha sanaeh powers for attraction, released in 2555 BE along with Luang Por Somkuan’s Khun Phaen Mae Bper Prai Kumarn Riak Koo amulets. This metta oil is made from sacred herbal powders and necromantic oils, which were then boiled up together with waxes and 108 kinds of sacred herbs.

Luang Por Somkuan empowered the Nam Man Mae Bper using the traditional wicha Maha Sanaeh Boromakroo, which originates from Surin Province. Not surprisingly, the province of Surin in the Northern Isan, is therefore particularly well known for its powerful Khmer sorcery. Yet the wicha Mae Bper in particular, is regarded by people from Surin Province as being the most powerful and effective wicha for maha sanaeh magic.

Apart from the main empowerment, Luang Por Somkuan also performed extra incantations of the Hua Jai Mae Bper, i.e. the root mantra of the Mae Bper deity. This makes the Nam Man Mae Bper a most powerful oil for maha sanaeh attraction, which can be used equally well by both men and women.

View to obtain this item in the store;
Nam Man Prai Mae Bper Oil- LP Somkuan

Indeed, the Nam Man Mae Bper can very well be used in combination with the Khun Phaen Mae Bper Prai Kumarn Riak Koo amulet. This strong combination will maximize the powerful effects of maha sanaeh magic. For instance, one can use the metta oil to anoint one’s goods and wares for boosting sales, or anointing certain parts of one’s own or someone else’s body for enhancing attraction, and at the same time the Khun Phaen amulet can be worn to further increase the chances of luck. Furthermore, the Nam Man Mae Bper oil can also be anointed on the Khun Phaen amulet as a way of consecrating it, and strengthening its power.

Kata Nam Man Mae Bper

Na Ngeuk Na Ngong Muoy Ya Yang Ji Ammaneedtaa Phayong Ngeuk A A Silang Wang U .

The kata should be chanted seven times. And as one chants the kata , one should simultaneously pray and ask for any kind of blessings one wishes to receive, or wishes to be fulfilled.

Special edition of sacred herbal Pra Somdej and Pra Nang Paya amulets containing pratat Buddha relics, lek lai fragments, and ancient chedi powders. The edition is made and blessed by Kroo Ba Beng of Wat Tanode Luang.

The special Pra Somdej amulets have ‘pratat’ (Buddha relics), and lek lai fragments in the 108 sacred herbal powder muan sarn . The presence of Buddha relics and lek lai fragments lend a vast array of sacred powers to this amulet that would need extensive listing to explain the vast aray of blessings and magical effects present within the sacred muan sarn .

The series included Pra Somdej amulets in three differing substances, all of which have differing but equally sacred value in their sacred ingredients.

• 1. Somdej Nuea Hlang Chedi Pasom Rae Lek Lai (made from powders of an ancient chedi stupa, and lek lai fragments with herbal powders);
  
• 2. Somdej Wan 108 Pasom Pratat + Rae Lek Lai (made from 108 herbal powders with pieces of Buddha relics and lek lai fragments);
  
• 3. Somdej Paya Ngiw Dam Glai Pen Hin Lan Pi (hand carved from millions of years old petrified holy wood and mastodon tusk).

The black bark Ngiw Dam tree is a holy tree that is considered 100,000 times more powerful than the white bark version, for the fact that only one in a hundred thousand trees are black, the rest being white.

The edition was made to fund the construction of a chedi stupa to insert Buddha relics into, as part of the celebrations for His Majesty the King’s 85th birthday. The temple making this edition is the Samnak Songk (‘forest sangha station’) Phu Taep Thawara Nimit in Kara Buri, Nakorn Rachasima.

In addition to the Pra Somdej, some Pra Nang Paya Buddha images were also made for release. This was done to cater for ladies and children as well as to add this model to the National archive of Pra Nang Paya sacred amulets.

• Pra Nang Paya Nuea Wan 108 Pasom Pratat + Rae Lek Lai (made from 108 herbal powders with pieces of Buddha relics and lek lai fragments).
  

The rear face of both the Pra Somdej and the Pra Nang Paya amulet have the official temple stamp embossed on it. Also on the rear face, there is the root mantra of the Buddhist arahant Pra Sivali, which induces great blessings of wealth and mercy.

The amulets come with the original box from the temple. But, of course, encasement options are available, too. You can get 10% off if you take solid gold custom casing with one of these items.

View the amulets of this special edition of sacred herbal Pra Somdej and Pra Nang Paya amulets here:

Pra Somdej Pong Wan 108 Rae Lek Lai – 108 Sacred Herbs, Lek Lai + Buddha Relics – Samnak Songk Phu Taep Thawara Nimit

Pra Nang Paya Pong Wan 108 Rae Lek Lai – 108 Sacred Herbs, Lek Lai + Buddha Relics – Samnak Songk Phu Taep Thawara Nimit

Pra Somdej Nuea Hlang Chedi Pasom Rae Lek Lai – Ancient Chedi Stupa powders, and Lek Lai Fragments