Any Thai Amulet Collector/Fanatic/Wearer Fall In!!!

[Arcfire]

The pages oni gave the info on the monks, the amulets n what is used to make them, age etc...no info on the uses thou...... or did i not go through thoroughyl enuff?

[lizard]

Originally posted by Arcfire@Mar 9 2005, 09:50 AM

Is there anywhere or any books that the experts here can recommend to read on uses of various amulets n such?

 

http://lekwatruak.tripod.com/kplpaant.html

 

try this.. got quite alot of info at the bottom of the base clik home den can access more info liao

[Kushinagar]

Originally posted by koma@Mar 9 2005, 02:49 AM

got 1 same question if got a long pu that amulet on my current bike now, is it advisable to

 

1)keep it there

2)take it out n transfer to my new bike

3)bring to temple n give back to the monks

 

 

like to hear some advise frm u guys, thanks

Assuming it is in waterproof casing, the amulet in good condition and been protecting u all these while while u're riding, I see no harm in transfering to yr new bike. On a second opinion, why not wear it to protect U????

 

 

Just curious, is it LP Thuat or LP That????

[Kushinagar]

Originally posted by Arcfire@Mar 9 2005, 03:56 PM

The pages oni gave the info on the monks, the amulets n what is used to make them, age etc...no info on the uses thou...... or did i not go through thoroughyl enuff?

What uses are u refering to??? All amulet are made generally for protection purpose while some might have more properties in it. Some of the more common term in Thai amulet are;-

 

Gong Krapan - Invulnerable to danger

Kleow Klaht - Protection from accident

Metta MahahNiyom - Loving-Kindness

Chok luck - Wealth / Luck / fortune

Plort Plaai - Safety

Yoo Yen Pen Sook - Happiness

 

Of course there are more to these......maybe i dun noe oni......

[Kushinagar]

Originally posted by +simon+@Mar 8 2005, 10:41 PM

I saw this before in one of my friends collection

but material different ..

 

nice piece ..

If you've seen this piece correctly, then it's only one material....black with tiger strips like......most ppl wan to keep the mint condition, i.e the top white powder can still be seen (like in the pic i post).

 

However, there are also ppl who would intentionally apply a layer of oil over it to bring out the actual material....it look nice with the tiger strip like all over the amulet....

[lizard]

Thai amulets

Created by "Lek Watruak"

 

FAQs on Thai Amulets

What is the name of the Buddha we pay respect to?

 

Phra Sri Sakkaya Muni, Kotama, Buddha. Sakkaya is the Lord's family name. He is the Buddha of our epoch.

 

Are there many Buddhas?

 

Yes, there are many Buddhas in various epochs, but we know only the names of 28 Buddhas. The last one is Phra Sri Sakkaya Muni Kotama. The 28 Buddhas are: TanHangKorn Buddha, MeDhangKorn Buddha, SaRaNangKorn Buddha, DheePangKorn Buddha, GonDhanYo Buddha, MangKalo Buddha, SuMaNo Buddha, ReWaTo Buddha, SoPheeTo Buddha, AnoMaDhassi Buddha, PaTumMo Buddha, NaRaDho Buddha, PaTuMutTaRo Buddha, SuMeDho Buddha, SuChaTo Buddha, PiYaDhassi Buddha, AtDhaDhasSi Buddha, DhammaDhassi Buddha, SitDhatDho Buddha, Tisso Buddha, Pusso Buddha, WiPassi Buddha, SiKhi Buddha, WesSaPhu Buddha, GoNaKaMaNo Buddha, GaKuSanDho Buddha, GasSaPo Buddha, and SakKaya KoTaMa Buddha or Phra Sri Sakkaya Muni, Kotama, Buddha.

 

Whose image on the amulet is?

Most of them are Lord Buddha, but many are Guru monks.

 

What do we have to do before we wear the amulets?

 

Before wearing amulets, please do this way :

- Make your mind calm, think of all your goodness you have done, and focus all

your faith to the Buddha

- Put your amulets onto your hands, join your hands together

- Breathe in deeply and slowly

 

What do we have to do if we want to take the chain of amulets out off our neck?

 

Just take it out off your neck and put all amulets in your hands. Join your hands together, say thanks to the Lord and Luang Phor(s) that protect us and let us come back home safely. Then bring them onto a high place.

 

Any restriction when wearing Thai Buddhistic amulets?

 

Yes, there are some restrictions:

-Don't bring amulets with you when you go to the low and improper place such as a brothel.

-Don't wear amulets when doing sexual activities.

-Don't go underneath the improper things such as the lady's skirt or someone's shoes, except you are on the inevitably compulsory environment such as going under a bridge or working in a skyscraper, etc.

 

Where is the place to park my amulets?

 

Put on a shelf, altar or any high place. Do not put them on the top of your bed, except you are single or sleep alone. If you want to keep them in your bed room, please put them in a higher drawer.

[lizard]

Is it true that the Buddha amulet can protect firearms?

 

Yes it is. But it also depends on the quality of your mind. The late Luang Phor Ngern of Wat Don Yai Hom, Nakorn Pathom Province, one of the greatest guru monks, once said that: the number-one mind with full-hearted trust in Lord Buddha's miracles, the gun will not bang or misfire; the number-two mind, the gun bang but the bullet misses; the number-three mind, the gun bang and the bullet hit the target but never penetrate into the body. So, when you hang Buddha amulets on your neck, you must have faith and trust on the Buddha!!

 

How can I know my amulets are authentic or fake?

 

You must often view the authentic pieces and remember their imprints, mass, and surface. We judge them by their physical appearances, that's the scientiffic way.

 

Can I check them with my intuition?

 

Checking with intuition can do only by a monk or any lay person who has meditative power. But almost all ordinary people don't know who really have this power. So, checking the authenticity or fake of an amulet with an intuition is not accepted in amulet-commerce arena.

 

Can an amulet lose its power?

 

Yes, if the amulet finishes blessing by SaiyaVeja(black magic), it will sooner or later lose its power. But if the amulet finishes by Buddhistic meditative power, it will be there forever. However, one will not be protected even he is hanging amulets but doing evils or improper action. That means the Lord Buddha will not be with him.

 

Does it need to re-blessed an Buddha amulet after hanging for long years?

 

No, no need to do that. But if you have an Buddha amulet on your neck, it's a must to abstain from doing evils. And if you wholeheartedly pay respect to the Buddha as if he is still alive, he will exactly protect you and bless you a great success.

 

Someone says that the Buddha is still alive, is that true?

 

Yes it is, one who says that is presumed that he has a knowledge of the 4th-dimension world which overlaps the world we are now living. I strongly confirm here our Lord Buddha is still alive even he passed away more than 2543 years ago; if not, he cannot protect us. The Lord is at the great grand place call Nipphan Celestial. But the enlightened one can be omnipresent at any place on this universe with unlimited bodies. So he can help every body at the same time. If you really have meditative power, you can meditatively reach there and pay respect to him directly. You will never be convinced on this until you reach there by yourself.

 

Is an expensive amulet better than a cheap one?

 

No, it is not. The Buddha power in an amulet does not depend on the price but on:

 

1. Who creates it? If the amulet is created by the great guru monk who has Samatha and Wipassana Yana ( the great knowledge on advanced meditation), he could invite Lord Buddha of every epoch and all Arahants to charged the great power onto the amulet. Do you know, a lot of people were saved from fatal accidents just their necks hanged 10 Baht-value (about 25 US Cents) amulets !! So, the rich and the poor are equal to receive protection from our Lord Buddha.

 

2. How clean and how good-intended on that creation. In the old times, almost all guru monks had very clean and good-intended mind because they aimed at the future-to-be Buddha, so they devoted their lives to help build a lot of facilities in many temples. That means tons of money are needed to buy raw materials for construction, so amulets were created to present to donors as a gift in exchange. The good examples on this are Luang Phor Doem of Wat Nong Pho and Luang Phor Parn of Wat BangNomKho, both Luang Phors helped build more than 30 temples!! At present times, we still have very good guru monks but not as many as in the past. So, if you would like to collect the newly-made amulets, you should have to ask yourself with some of these questions: who create them and do they have advanced meditation knowledge, what for, and who are invited to perform the blessing ritual, etc.

[lizard]

*****ATTENTION*****

 

all the above info given from a well know writer in thai amulets .

[Guest koma]

Originally posted by Kushinagar@Mar 9 2005, 06:22 PM

Assuming it is in waterproof casing, the amulet in good condition and been protecting u all these while while u're riding, I see no harm in transfering to yr new bike. On a second opinion, why not wear it to protect U????

 

 

Just curious, is it LP Thuat or LP That????

ok thanks for the advice, should be LP That

[lizard]

Originally posted by lizard@Mar 5 2005, 10:18 PM

http://img.photobucket.com/albums/v102/sooyi/PIC_1019.jpg

http://img.photobucket.com/albums/v102/sooyi/PIC_1021.jpg

 

letting go for 1.6k hmm no khunpaen collectors or my price too steep ?

[Guest FireSpitter]

Originally posted by FireSpitter@Mar 7 2005, 02:16 PM

Ah Tiang,

 

I found the new address of the "temple" we used to go. It's now moved to Lorong 11 Geylang. Wanna go there together someday?

Anybody got the address of this "temple"? Used to be at the last house at Lorong 9 Geylang but have now shifted to Lorong 11.

[lizard]

Originally posted by lizard@Mar 14 2005, 02:52 AM

letting go for 1.6k hmm no khunpaen collectors or my price too steep ?

price reduce chowing it for $900neg .. as for auth u can "pang sim" cos i got it from peter's shop.

[Arcfire]

Is there anywhere that we can bring the amulets to for verification?

[simon]

most shop don do verfication for u .. cos if is a fake piece .. they might afraid u go back to shop u purchased to KPKB ..

 

liazard > peter shop ? At chinatown ? Got 2 shops husband and wife each shop one itiziz ?

[lizard]

Originally posted by +simon+@Mar 30 2005, 11:33 PM

most shop don do verfication for u .. cos if is a fake piece .. they might afraid u go back to shop u purchased to KPKB ..

 

liazard > peter shop ? At chinatown ? Got 2 shops husband and wife each shop one itiziz ?

husband..

 

i got update some new pics u can try find in garage sales..

 

i also leting go some amulets

 

http://sg.pg.photos.yahoo.com/ph/lizard_16...lbum?.dir=/a291

feel free to view

[ander]

anyone looking for khunpaen n phra ga wan?

i selling some of mine cos too much liao.

[IST]

This my 3 baby from some of the top Monk, Lrong pho yan and Ah Chan Meng

[IST]

This my 3 baby from some of the top Monk, Lrong pho yan and Ah Chan Meng

[ufo]

:thumb:

basically good info!

[tweakmax2]

wearing a LP thuad (for road safety ) , Kun Peng (for ren yuan) and Chi nara (overall protection ).. is this ok ?

[picanto]

Hi tweakmax2

 

It is ok to wear three, just remember all of them will protect if u got faith on them.

[ellamcoy]

Hi to all!

 

I m a newbie in this, would like to know more abt this hobby. With understanding of the basic Karma and chain reaction, hope to know more people who have experiences the cause and effect of the amulet

 

Rdgs

[happyjunz]

just came back from Bangkok and visited Wat Bang Phra.

 

i got myself a Luang Phor Pern's amulet and his Tiger's amulet, and got a monk to tattoo on my back as well.

[Gene1605198490]

Originally posted by shinkai@May 20 2006, 07:47 PM

just came back from Bangkok and visited Wat Bang Phra.

 

i got myself a Luang Phor Pern's amulet and his Tiger's amulet, and got a monk to tattoo on my back as well.

 

u mean u got a monk tattoo for u at wat bang phra ?

 

1) u choose the design or they choose for u

2) did the monk tell u what u can do and cant do after the tattoo ?

3) how much did it cost u ?

 

asking all this because i was thinking of going there and get one done

[Kushinagar]

Originally posted by Gene^@May 23 2006, 09:44 PM

u mean u got a monk tattoo for u at wat bang phra ?

 

1) u choose the design or they choose for u

2) did the monk tell u what u can do and cant do after the tattoo ?

3) how much did it cost u ?

 

asking all this because i was thinking of going there and get one done

This is a translation from thai on Sak Yan by my friend, slowly digest.

 

Tattooing (Sak Yan)

'Proper' tattooing is not given to men until they are adult: when they have reached the age of about 17. Nearly every man in rural areas of Thailand will be subjected to tattooing of one kind or another. Monks as well as laymen can be a tattooer; 'Ah Jahn Sak', but there is a difference in the scope of their work.

 

When a member of the Sangha exercises magical skills by tattooing young men, he is limited in the application of this skill by the fact that he is a monk. As a member of the Sangha his essential role is seen to earn good karma for himself, for the persons who sponser him and for his ancestors. By doing so, he is believed to generate beneficial power. When tattooing, he is therefore customarily limited to the bestowal of beneficial, protective power upon the man who receives his indelible marks. As a result of his monkly role, he can therefore tattoo only on the higher, most respected parts of the body: the chest, the upper arms but especially the head of a man.

 

The marks he gives are often directly related to his monkly occupation and consist of mystical diagrams and rows of syllables in the sacred Khom alphabet. They are applied by the monk whilst he murmurs a few sacralising formulae. A tattooing sometimes performed by a monk is the marking of the tongue. The monk does not pierce the skin of the tongue, however; a perfunctory touch with the tattooing needle suffices. It is believed that the beneficial power from a tongue-tattoo pervades the whole body via the saliva.

 

The tattoos made upon the body by a monk protect the man from mishap, and often they have the power to make a man popular and favoured with his fellow human beings. A lay ritual specialist, not limited by his role to protective, beneficial powers, can offer his clients a much wider choice of body decorations. He can execute the designs that monks use, and thus usually has in his repertoire a variety of Yan and many groups of syllables in the sacred alphabet, but in addition he can apply many theriomorphic and anthropomorphic designs.

 

A young man can be motivated to receive a tattoo for a variety of reasons. To many it is a sign that they are grown up and that they have bravely faced the painful process. The designs themselves are often aesthetically pleasing, and therefore some men may be prompted by vanity. Others may be especially attracted by the thought that the tattoos will increase their power and charm.

 

When a young man has decided upon a certain Ah Jahn Sak, he must approach this ritual specialist with proper deference in order to make an appointment for the first session of tattooing. Often the Ah Jahn Sak will decide that a Tuesday or a Saturday is the most appropriate because reputedly on such days of the week the 'spirits are strong'. On the appointed day, the young man must come to the house of the tattooer, carrying a candle, some flowers and the fee. Payment for these types of magical services should traditionally be connected with the number six. Older people remember the days when they used to pay six saleung (cents), which is equivalent to one and half baht, but nowadays the fee is often sixty baht or a multiple of that amount. The young boy should kneel down with his face towards the east, light the candle and incense and offer then together with the flowers to the 'teachers', those who in the dim past handed down the knowledge of tattooing. This ceremony is called Wai Kroo, and is also performed by the Ah Jahn Sak.

 

After the Wai Kroo, when respect has been paid to the original possessors of the knowledge used, the Ah Jahn Sak begins to make the tattoo. He employs a wooden shaft with a sharp metal tip which can contain a small quantity of ink. The tattooer guides the instrument over the thumb and index finger of the left hand on to the skin of the young man, making rhythmical, powerful strokes in order to pierce the skin, pausing often to refill with ink. The person who undergoes this treatment should not cry out in pain, lest he be the laughing-stock of all who have suffered stoically. One design, covering maybe twelve square inches of skin, is usually sufficient for the first session; if the man still wishes to receive other designs he should wait for a few days until the swelling of the recently tattooed skin subsides a little.

 

While he is being tattooed, a man is sometimes advised to repeat a short spell such as: "A-Hi AHi Sam-Mah", which can be translated as: "Oh come, come properly". It is probable that such formulae are meant to make the recipient open to receive magical qualities together with the designs. The Ah Jahn Sak himself murmurs formulae continously. After finishing a design, the tattooer says a final spell while rubbing his fingers in the mixture of blood and ink that wells up from the recently tattooed skin, and terminates the session by blowing with all his might upon the design.

 

After a man has received as many tattoos as he wishes, a process which may last several weeks because of the intermittent periods without tattooing, he must undergo an effecting ritual which may be repeated yearly. This ceremony is generally known as 'Yok Kroo', literally: 'to raise the teacher'. This ritual can take place in a monastery, near a Buddha image, sometimes in the most sacred place: on the monks' platform in the Bot (main shrine). The scene of the ceremony has been made attractive to the non-human powers by offering of foods that these powers reputedly like: a pig's head, eggs, sweetmeats, candles, incense and flowers. When the powers have been invoked, the Ah Jahn Sak will cause them to enter the body of the recently tattooed young person by perfunctorily piercing the skin on top of the skill several times with his tattooing needle.

 

From this moment onwards, the tattoos are potentially powerful: their strength resides in the body. The tattooed person should observe some taboos to preserve these powers intact. In no circumstances should a man who has been tattooed be in an inferior position to a woman during copulation lest he lose all magical qualities of his tattoo. Another prescription often given to a recently tattooed man is that he should be aware and attentive when relieving the body so as not to let any of his magical power escape. In both these rules of behaviour a common theme can be discerned: a man is considered vulnerable during the moments that material, be is semen, faeces or urine leaves the body.

 

In addition, many tattooers will prescribe that a man refrain from eating certain food, such as mafeung (starfruit)and seedah (guava) fruits.

 

Apart from advising his clients to refrain from acts which will cause the recently acquired powers to dwindle, the Ah Jahn Sak reveals to the men how they can induce the latent powers to rise. The recently tattooed men receive spells, KahThah (chants), which arouse the dormant forces.

 

In order to show that the body has been properly tattooed, the Ah Jahn Sak may, after the Yok Kroo ceremony, test the invulnerability of the men. He will order one or more of the recently tattooed men to lie down, facing the floor. The Ah Jahn Sak will brandish a bamboo knife and show the bystanders how sharp the point is. After saying a formula over a tattooed area of skin on the back of the person lying on the floor, he will suddenly stab the knife forcefully in the area. Invariably the point of the knife can be shown to have broken off and the skin remains unpierced. After having thus proved that the powers work, the tattooer urges his clients to use their powers only when in dire need. The forces are not to be abused.

 

Different designs are placed on the body according to rules which reveal specific norms. The designs show a decreasing eminence when regarded from high to low on the body. On top of the skull, purely geometric designs, or the outline of the Buddha image surrounded by mystical diagrams, should be placed. These designs prevent the head from being harmed through an attack, but above all, they cause the wearer to be popular and favoured by other people. The face is usually kept clear of elaborate tattoos, for they would interfere with the features and facial expressions of a man. A single dot can be tattooed on the cheek by way of protecting th whole face. In this context it is relevant that a mole on the face is considered a sign of beauty in Thailand.

 

The chest and upper arms can be used for strings of sacred syallabus, sometimes decorated with U-Nah-Lorm. U-Nah-Lorm is a figure of conic shape often placed above a mark to indicate the importance of the mark. In Buddhist texts the U-Nah is one of the 32 signs of a great man that could be recognised on the Buddha: a small tuft of hair between the eyebrows. The conical symbol has been traced to a representation of the Vedic magic syllable Om. The chest and upper arms can also be decorated with some esteemed anthropomorphic or theriomorphic designs. This is the region of the body where the heroes of the Ramayana are depicted: Rama, his twin sons Kusa and Lava (known to the Thai as Bud and Lob), Angada and especially Hanuman, each holding one or more appropriate weapons. On these areas of the body an Ah Jahn Sak may tattoo a strong and valiant animal: the garuda, the hamsa, the lion, the tiger or the panther. When a human or animal motif is tattooed on the body, the Ah Jahn Sak usually surrounds the picture by secondary motifs, a small mystical diagrams, and a single Khom letters, often crowned with U-Nah-Lorm.

 

The lower part of the arms, from elbow to wrist, can be used for miscellaneous designs. On the lower arm can be placed a picture of the garuda fighting a snake coiled around the world. This theme is well known in Ancient India. It probably arrived in Thailand with the Ramayana in which the battle between the birds and the serpents also features. Other designs which are suited for the lower arms are a lizard with two tails, or a dove holding the top of an U-Nah-Lorm in its beak. The knuckles of the hands may each receive a single syllable.

 

High on the thigh near the hip joint, a man may receive a picture of the LingLom, the slow loris, also known as the wind monkey. It is a small, tailless nocturnal animal, which, according to a popular belief, exercises some influence over the wind. On the right thigh the monkey is depicted within a circle, on all fours, and when a man wishes to obtain a decoration on his left thigh as well, the LingLom stands free, on its hind legs, not surrounded by a circular border. The monkey on the right thigh is more often tattooed.

 

(The reason for the circular border, which is otherwise not common, is conceivably that LingLom in fast speech sounds somewhat like LingKlom, that is 'round monkey' or, by extension, 'monkey in a circle'. The tattooing artists found it difficult to represent wind, and so settled on the circle instead.)

 

Above the back of the monkey as well as below the feet of the animal, usually a series of letters is tattooed. The lines represents water, and the other line of symbols is fire. If it is realised that the word LingLom means literally 'wind monkey', it is apparent that the circle around the monkey, the water and the fire, represents the fourth element of the universe: earth.

 

Lower still on the body, between the hips and the knees, miscellaneous tattooing of a less esteemed, sometimes dangerous kind can take place. This is a region of the body where a picture of a naked woman with an exaggerated vulva can be worn. This type of tattooing is considered very powerful and dangerous. It is usually reserved for those who have strong reason to wish to wield aggressive magical power. A professional tattooer can receive then from his own teacher, ot he can tattoo it on his own thigh. Another aggressive type of tattooing sometimes found on the upper leg is the phallus, depicted with some semen emitted. On the lower part of the legs, very little tattooing is found. A single dot, or a few unadorned syllabus, sometimes suffice to protect a man against snake bites, but usually the tattooing needle does not come so low on the body.

 

The distribution of tattoos on a man's body reveals some aspects of the evaluation of the different parts of the body. From waist upwards, the more important parts of the body are crowned by the head. Lower down, man's lesser parts begins, ending in the least respected members: the feet. The lower arms and hands constitute a rather ambigious area of the body; after all, a farmer has to do many types of activities with his hands, from dirty work to handling sacred books.

 

It is generally believed that dangerous tattoos influence the behaviour of a man, and that a heavily tattooed person will automatically acquire an aggressive and restless character. The Ah Jahn Sak is well aware of the possible danger of the powers he bestows and he takes care that he does not give designs which are too strong in their effects. A picture of an ancient sage or that of a devil would cause the received to go berserk. For this reason the tattooer can deliberately omit a detail of a design, in order to weaken its effect. Thus he may leave out the last syllable of a spell or, when tattooing a tiger, depict the animal without its tail.

 

While the art of tattooing seems clearly on the wane, especially in municipal areas, some men have found a compromise in being tattooed with Num Mun Nah, the oil from sesame seed, which leaves no visible trace. In the remote rural regions many men still consider it a priviledge to be able to obtain magical powers from an Ah Jahn Sak.

 

The main factor which sustains belief in the tattoos is the occasional occurences of a case which 'proves' their powers. If a man is attacked and escapes unscathed, or is involved in an accident and receives relatively little injury, his good fortune is often ascribed to magical power. If he wears a strong amulet, that may be the cause; if he considers that his tattoos have saved him, he will be happy to proclaim their value. Events which do not corroborate the current beliefs in the protective quality of the magical designs and amulets are explained by surmising that there was some overruling factor: a man may have lost the protective powers by not behaving in the manner his Ah Jahn Sak prescribed, he may not have 'awakened' the dormant forces with the proper KahThah, or, if no direct explanation comes forth, the man may have possessed an extraordinary great amount of bad karma.