TONGKAT the déjà vu

 déjà vu   DÉJÀ VU    déjà vu

Let's me begin the dicussion with my favourite lines ............ 

"It may not be important to one but may be so to another. "

Nowadays, it is a must for a temple to come out ( produce / make ) with the scared tongkat ( Mai Thaw @ Mai Kru ) for the sake of getting donation from the public / devotees. This is because for them, ( wat committees ) nobody will come to your wat / temple if you do not making / producing any tongkat.  Because of that, various type and design of tongkat flooded in amulet merchandise. Some are REALLY a good authentic tongkat produced by the prominent monks / temple while some are just a business oriented tongkat or perhaps a decorative wood.

 “ Make tongkat, RM  pouring in,
no tongkat RM flies away  !”

Déjà vu, is the correct diction to be used when we talk about the tongkat.  The Scenario; our amulets market is flooded with hundred and perhaps thousand of newly made Mai Thaw @ Mai Kru @ Tongkat.  The scenario; few years back the same flow happened in Thailand, people getting crazy with Jatukham Ramathep amulets. Almost every temple in Thailand by hook or by crook was affected by this wind of change. Almost every temple’s shelves flooded with this Jatukham ramathep.

The scenario; in  Malaysia for example, in 2007 Wat Bhupharam, Penang had organised the biggest ceremony of Jatukham Ramathep blessing. Many famous and top monks from both Thailand and Malaysia, including, Achan Khun Phan's youngest son, Master Nak Son (nickname, Nui ) were invited and participated in the ceremony. Wat Bhupharam chief abbot, Phra Jong / Phor Than Jong ( formerly from Wat Kok Seraya, Tumpat Kelantan. Disrobed and left monkhood in 2008  ) led and organised the whole ceremonies and even built the biggest Jatukham Ramathep statue in Malaysia.

From 2003 to 2008,  various  Jatukham Ramathep amulets flooded in Thailand and its neighbour countries.  Even in Gerik, Perak ( Luang Phor Thuad’s shrine – Rajamoni’s Park in Air Kala , Gerik, Perak ), during the very 1^st year of the official opening ceremony of the shrine, Jatukham Ramathep gained its popularity and thousand of people flocked to the site to get the special batch of this Jathukam Ramathep amulet. Some of the irresponsible amulet traders throng to the site too. The purpose was to sell their imitated and factory made Jatukham Ramathep. Well …… sold out like a hot cake. 

Toward the end, many of us lost thousands of ringgit because of the fake and uneffectious Jathukham Ramathep amulets. Luckily I haven’t fallen into / get hooked in this wind of change.  Just owned 3 pieces of Jatukham Ramathep amulets, all were a gift from a close friend.

Rajamoni's Park Special batch Jatukham Ramathep.

 Jatukham Ramathep made of Sarsi wood

 BE 2547 Jatukham Ramathep.

 

Déjà vu ! , the same scenarios are likely to be happened.  Amulets die hard nowadays getting crazy of collecting TONGKAT @ MAI THAW @ MAI KRU !  As I mentioned earlier, some of the wat / temple has no choice but FORCED to come out with their own version of tongkat. They will gain the basis knowledge of making tongkat, although some are not really QUALIFIED to produce the sacred tongkat but because of DOLLARS n CENTS, by hook or by crook they will make it done anyway.

Taking Kelantan Siamese Temple / Wat for examples, most of the wat came out with their own style / design of tongkat. The tongkat were made based on the knowledge that had been passed down from the great guru, some are inherited from Phor Than Kong’s disciples ( phor mor and achan ), some obtained the secrets of making tongkat from an old manuscripts, while most of the tongkat creator gained the tongkat infos from the wichah book – 108 Yant Pitsadarn. Frankly, most of the newly made tongkat were created based on the little knowledge of what they knew / learnt about the tongkat.  Me either, naïve !
 

 108 Yant Pitsardarn Manual

Phor Mor Keaw's Wichah Manuals

The truth………..most of the tongkat creators are actually novice monks or even just a wat committee. They will make ( prepare the materials and personally copied / inscribed khata  akhom and inserted inside the tongkat and then hand it over to the senior / chief monks to be plugsaeg. Bear in mind that, there are certain / specific  ways / rules ( crucial yet compulsory ) to be followed before / while inscribing the khata akhom. The tool to be used for instances, there are DO’S and DON’TS to be chose and followed, certain days  and months to be avoided, certain times, days and months to be chose, incantations  to be recited while inscribing, so on and so forth. ( to be discussed in depth soon )

Back to the discussion, some of the tongkat creator,  kinda confused on the real meaning of TONGKAT. They tend to misinterpret  and therefore come out with their own version of tongkat interpretation.  The tongkat is produced just for sake of DOING IT  ! As for them, TONGKAT is none other than ………………….

“ SELECTED HOLLOW WOOD, WHICH HAD BEEN INSERTED WITH A ROLLED TAKRUT “

As for them, any rolled takrut that inserted inside the hollow wood or pen can be called  as tongkat.  Meaning to say that, the hollow wood or pen is just a tool / medium or as a CASING for those rolled takrut and then named / called it as SACRED TONGKAT ! 

Bros and sis, stop and think and rethink. Is this the correct way of producing the SACRED TONGKAT ? Are they following the right methods of making sacred tongkat ? Do our beloved Phor Than Kong had ever finished his tongkat by using the same way ?

hollow wood inserted with a rolled takrut.

Nowadays, most of the tongkat were ONLY inserted with an ordinary single rolled takrut that DOES NOT require any hollow wood as it casing.  Furthermore, the rolled takrut are not even hand inscribed, most of the takruts were machine mould / pressed takrut.

used pen inserted with a rolled takrut.

Below are some of the rolled takrut yants that have been inserted inside the hollow wood / pen to produce what they called it as TONGKAT / MAI THAW / MAI KRU.
 

a.       Yant Nakh Roi Petd

b.      Yant Tong Chei  Phra Isuan

c.       Yant Nak Nak Thong

d.      Yant Uk Nak Lorm

e.      Yant Gao Yord

f.        Yant Petd Thidt

g.       Yant See Yord

h.      Yant Itipikso Thoi Lang

i.         Yant Phut Tharsorn

j.        Yant Nak Mor Phut Thak Yakh

k.       Yant Nak Makh Phak Thak

l.         Yant Hua Jai Phra Khun Paen

m.    Yant Po Kha Sap

n.      etc

Sample of rolled and supportive  yants

The analysis; actually those yants do not require any wood / casing to make it effective or more effective. Without the hollow wood you still can feel the power of those yants. Those rolled yants can be carried along with you either by putting it in your pocket, purse, sling bag or perhaps hang around your neck or waist.

Meaning to say that, the hollow wood that used to STORE those rolled takrut is UNNECESSARY and  it makes no different whether with or without the wood as its medium / casing.  Meaning to say that, you can create / make your own "TONGKAT" by just inserted the rolled takrut inside any hollow wood or perhaps inserted it inside your used pen. Then you can call / name it as TONGKAT. Wow, such an easy work right ?

To make it more interesting yet convincing, the maker claimed that they’re using such a rare and sacred wood as as black woods ( Kemuning Hitam, Penawar Hitam ), red wood ( raja kayu, damar minyak ), Jangrakh wood , wood taken from Usombot, so on and so forth. In addition, some of the tongkat were inscribed /  punched / crafted with various type of yants / khata khom on it. Some of the yants / khata akhoms are the normally used in the takrut and phar yant making yants.

About those yants / khata akhoms; it's about YES n NO answer. YES for the certain yants that been used in tongkat making and NO for most of the yants, because Phor Than Kong didn't used any while finishing his version of ongkat. YES, for certain yants because some of the yants are used as a main and supportive yants. For instances,  Yant Phutsorn, Yant Ong Phra, Yant Phra Chao Ha Phra Ong, Yant Kratu Chet Grabarth and Yant Nak Phra Nak Thong  are widely used in various yants design, including for certain tongkat making, BUT THOSE YANTS are JUST the SUPPORTIVE YANTS and THOSE YANTS cannot STAND ALONE  as a MAIN TONGKAT YANTS ! ( sample of  supportive yants / khata akhom to be discussed in depth soon )

It’s hard to believe but that’s the fact and what had happened nowadays. Many of us are cheated with this naïve type of tongkat creation. The sacred TONGKAT that we are renting is none other than a piece of decorative wood with an ordinary rolled takrut.  Am I knocking your head or perhaps scratching your back ? Feel  cheated  ? Well……..  do believe me, it’s true !

TONGKAT, the real tongkat from Phor Than Kong’s lineage is beyond than that. It’s not a decorative wood with an ordinary takrut inserted. Phor Than Kong’s tongkat secrets lain within the tongkat, especially the secret materials and the specific yants / khom / khatas used. 

As mentioned in my earlier post. The basic materials used are …….

Special / specific khata akhom for tongkat.

The yant / khom inscribed differ from one to another ( specific types of tongkat's yant / khata akhom to be discussed in depth soon ) – depend on the purposes. Differ khatas akhom were used differently for phor mor’s  tongkat and laymen’s tongkat. The yants was inscribed onto a piece of copper and black lead plate. Sometimes, our  Phor Than Kong  used to inscribe the yant  onto a piece of folded Kradat Namman ( kertas minyak or a kind of tracing paper ),  Kradat Wau  ( kertas wau), Kradat Chet Si ( 7 colours paper )and even onto an aluminium foil. Chau Kuan @ Long Kuan for example, still using this thin aluminium foil when inscribing yant to make Maithaw Pakka – Pen Tongkat. 

 Mai Thaw Mai Janakh by Chau Khun Chan

 Mai Thaw Mai Janrakh by Chau Kuan

Talking about takrut's plate ( normally lead or brass / copper foil ), those days ur late Than Lek of Wat Ariyakiri only uses the  empty tooth paste tube ( those days most of the tooth paste tube are made of lead / pure tin ). The tooth paste then  will be dissected inner out to get the inner side of the tube. Other than this, Than Lek used to use the foil from the can - Milo, cigarette tin, Susu Cap Junjung’s can as jants medium. ( to be discussed in depth soon )

 sample of vintage tooth paste tube

 vintage 555 cigarettes and "susu cap junjung" tin / can

an old Milo tin

Back to the discussion....... Present period guru monk that used to produce a good and authentic tongkat is our late Than Dam from Wat Mai Naparram. Than Dam for example, used the differs khata akhom and materials for differs tongkat. Some of his tongkat does not required any khata akhom / inscribed  khata plate. The features of the tongkat just inserted with 108 Wanj, colour clothes and rattan from Fan Look Mit’s ceremony and  relics perhaps.

photo showing the 7 colours of clothe and rattan tied to the look mit

Even Phor Than Thit – Wat Machimaram, Jubakar Tumpat uses differs khata akhom for his differs tongkat ( make sure u get it directly from Than Thit, not from the amulets shelf please ! ). His first tongkat, made of Janrakh tree, jant inscribed onto kradat namman, with gold, bronze, and silver needles and a piece of buluh tumpat as its medium. Superb !

Needles

Those days, before Phor Than Kong uses SamKaSat needles ( gold, silver and brass ). Phor Than Kong used to use 3 and 5 ordinary blessed needles ( needles used in Fan Look Mit ceremony ) and  tied together with 3, 5 or 7 colour threads as one of the tongkat materials. The needles were blessed with specific khata akhom before inserted  into the tongkat.

Why needles ?  
( to be discussed in depth soon. Ha ha ha ...... times constraint ! )

Bear in mind that, some of Phor Than Kong’s tongkat does not has ( require ) any needle inserted, as I said before.  All depends on the purposes of the tongkat creation.

Fan Look Mit’s photo

Rare and sacred materials

i.         ivory tusk

ii.       selected porcupine's spike

iii.      tiger's forehead skin / fur

iv.      lightning's stone

v.       108 wanj

vi.      broken amulet's fragment

vii.     monk's robe

viii.   monk's hair

ix.      phra dhat - monk's relic
x.       left over rice from the arm bowl

xi.        etc

Path Nar Thang / Lek Lai / Lek Nam Phee fragments

Inserted into both parts ( head and bottom ) of the tongkat. Chau Khun Chan for example, inserted this path nar thang in almost all if his tongkats and even in his pen tongkat.  But again,  bear in mind that, some of Phor Than Kong’s and Chau Khun Chan’s tongkat does not require any pith / path nar thang. Why ? …….

“ Differ tongkat,  differ materials, differ method with differ khata akhoms,  for differ purposes. “

  As I mentioned earlier in my older posts “ Tongkat oh Tongkat “ and “ Secrets of The Tongkat Finally Revealed”. You must be more sensitive and selective while choosing the tongkat.  

Déjà vu,  Déjà vu, Déjà vu,  Déjà vu !

Do ask, ask, ask and ask before renting any, otherwise you will loose your 'blood & sweat money' to a specially designed and crafted  DECORATIVE WOOD !

Merely Sharing of Thought !

sabbe satta sukhita hontuk !
sadhu ! sadhu !

wie.sukhihotu11 ! 

Sharing .................

Pengaruh Siam dalam kepercayaan orang Melayu Rencana Pilihan

Oleh Mohamed Yusoff Ismail
(myis@pkrisc.cc.ukm.my)

Dalam sistem kepercayaan penduduk Melayu Kelantan terdapat beberapa elemen yang berasal dari luar sistem keagamaan Islam. Oleh kerana agama Hindu dan Buddha mendahului kedatangan agama Islam, beberapa elemen Hindu dan Buddha telah diserap ke dalam sistem kepercayaan orang Melayu tempatan. 

Tiga daripada elemen kepercayaan berbentuk magis, iaitu besi bat, air jampi tok ca dan minyak mati dibunuh telah lama mempengaruhi persepsi kepercayaan tradisional orang Melayu. Penyerapan tersebut berpunca daripada pertembungan di antara budaya Siam dengan budaya Melayu, yang telah menghasilkan beberapa ciri budaya Sanskrit.

Besi bat dan air jampi tok ca berkait rapat dengan institusi keagamaan Buddha, sementara minyak mati dibunuh berasal daripada sistem kepercayaan Brahman (phram) yang juga menjadi sebahagian penting daripada sistem kepercayaan orang Siam.

Penerimaan elemen Buddha dan Siam oleh orang Melayu Kelantan dapat dilihat daripada beberapa sudut.

Pertama sekali, penduduk Siam telah begitu lama wujud di Kelantan terutama sekali dalam persekitaran sosial dan budaya Melayu di luar bandar. Tidak hairanlah jika budaya Siam telah banyak mempengaruhi cara hidup orang Melayu tempatan, seperti yang dapat di lihat dalam hal-hal yang berkaitan dengan konsep semangat dan makhluk halus.

Terdapat bukti yang menunjukkan bahawa beberapa elemen dalam kedua-dua budaya Melayu dan Siam mempunyai asal usul dan sumber yang sama yang saling mempengaruhi di antara satu sama lain (Cuisinier 1936:2). Kehadiran masyarakat Siam juga telah memberikan beberapa pilihan kepada masyarakat Melayu tempatan dalam penggunaan kaedah magis bagi menangani masalah dalam hidup seharian mereka. Penggunaan magis Siam oleh orang Melayu biasanya tidak dianggap bertentangan dengan prinsip Islam kerana langkah tersebut dikategorikan sebagai ``ikhtiar'', iaitu satu bentuk pewajaran sosial yang diterima umum di kalangan penduduk di Kelantan, biarpun ada di antara mereka yang mempunyai pendirian yang ortodoks. Perkara ini boleh dilihat sebagai satu pragmatisme sosial di kalangan penduduk yang mempunyai sikap terbuka dari segi pinjam meminjam elemen silang budaya.

Keduanya, amalan sistem kepercayaan Buddha dalam satu ruang sosial yang dikuasai oleh orang Melayu beragama Islam pada umumnya tidak menimbulkan konflik budaya yang serius. Beberapa buah perkampungan Siam telah lama dibangunkan di kawasan luar bandar di Kelantan semenjak lebih dari seratus tahun yang lepas. Masyarakat Siam dapat mengamalkan agama dan budaya mereka tanpa diganggu oleh mana-mana pihak meskipun terdapat beberapa batasan tertentu.

Di samping itu golongan biku dan biara, yang mewakili institusi keagamaan Buddha, mempunyai sifat terbuka terhadap orang Melayu tempatan. Justeru orang Melayu diberikan layanan baik jika mereka memerlukan bantuan perbomohan atau perkhidmatan yang disediakan oleh pengamal magis dan pengamal ilmu perubatan tradisional yang terdiri daripada dua golongan, iaitu golongan biku dan golongan tuna biarawan.

Di Kelantan terdapat orang Melayu yang sering mengunjungi pengamal magis Siam atau biku yang menjadi bomoh terkenal. Kunjungan tersebut adalah untuk memperoleh rawatan bagi kes-kes penyakit yang gagal dirawat oleh pengamal perubatan Melayu ataupun perubatan moden. Kunjungan itu boleh juga dianggap sebagai usaha terakhir bagi mengatasi sesuatu masalah yang gagal diselesaikan mengikut cara biasa.

Kehadiran orang Siam telah memberikan orang Melayu Kelantan alternatif lain dalam kaedah perubatan tradisional. Penerimaan alternatif ini menjadi begitu meluas sehinggakan terdapat satu klasifikasi umum terhadap jenis penyakit dari segi cara mengubatinya. Sesetengah penyakit dipercayai lebih sesuai jika diubati oleh pengamal Melayu dengan menggunakan pendekatan Islam, sementara beberapa jenis penyakit lebih berkesan jika ditangani oleh pengamal bukan-Melayu, terutama oleh bomoh Siam dan biku.

Orang Melayu Kelantan menganggap ilmu perbomohan Siam itu sebagai satu pilihan pragmatis di antara beberapa sistem magis dan perbomohan yang sedia ada, termasuklah sistem yang ditawarkan oleh Orang Asli dan golongan bukan-Melayu yang lain. Selain daripada kes-kes yang memerlukan rawatan istimewa, orang Melayu juga mengunjungi pengamal magis Siam untuk mendapatkan bantuan bagi menangani masalah laziman, iaitu masalah yang bukan semestinya bersifat luar biasa. Daripada pengamal magis Siam mereka mendapatkan ubat pengasih, ubat pembenci, tangkal pelindung diri dan pelbagai jenis bahan magis yang tergolong ke dalam bidang magis gelap (sorcery atau manipulative magic).

Selain itu pengamal Siam dikunjungi bagi mendapatkan rawatan tradisional bagi penyakit biasa, iaitu rawatan yang menggunakan ubat-ubatan dan ramuan akar kayu serta bacaan ayat suci (parit) dan jampi mantera. Ada pula yang mengunjungi biara dan menemui bhiku bagi mendapatkan rawatan ke atas penyakit yang digolongkan sebagai penyakit kena buat orang, iaitu gangguan peribadi yang memerlukan rawatan dalam bentuk curative magic. Bomoh Siam dikunjungi bukan kerana tidak ada perkhidmatan yang sama yang diberikan oleh pengamal Melayu, tetapi terdapat tanggapan umum bahawa ilmu perubatan Siam itu lebih berkesan dan lebih kuat daripada sesetengah cabang dalam ilmu perubatan Melayu. Dikatakan bahawa magis gelap Siam itu lebih berkesan dan lebih kuat daripada magis Melayu kerana pengamal Siam menggunakan ramuan atau perkakasan yang haram di sisi Islam, termasuklah patung Buddha, darah haiwan serta bahan-bahan yang dianggap tidak suci dari segi Islam, seperti cemara babi hutan serta taringnya, dan minyak yang diambil daripada mayat orang mati dibunuh.

Magha Puja 20

Jumaat - 18 Februari 2011

Sewaktu Baginda Buddha berada di Kota Rajagaha, 1250 Arahat datang berkumpul untuk memberi hormat kepada Baginda Buddha. Tempat mereka berkumpul adalah di Veluvanarama (hutan pokok bambu) dan waktu itu tengah hari pada saat purnama di bulan Magha. Peristiwa bersejarah ini diraikan oleh penganut agama Buddha sebagai hari penting. Pertemuan para Arahat tersebut dinamakan Caturangasannipata yang mempunyai 4 ciri utama, iaitu:

1. Mereka berkumpul tanpa temu janji terlebih dulu.

2. Mereka semuanya Arahat (abhiñña 6).

3. Semuanya ditahbiskan oleh Baginda Buddha dengan memakai ucapan "Ehi bhikkhu".

4. dalam pertemuan itu, Baginda Buddha mengucapkan Ovadda Patimokkha.

Ovada Patimokkha yang diucapkan Baginda Buddha antaranya adalah seperti berikut:
 

Sabba papassa akaranam, Kusalassa upasampada, Sacittapariyo dapanam, Etam Buddhana sasanam. Khanti paramam tapo titikkha, Nibbanam paramam vadanti Buddha, Na hi pabbajjito parupaghati, Samano hoti param vihethayanto. Anupavado, anupaghato, Patimokkhe ca samvaro, Mattaññuta ca bhattasmim, Pantham ca sayanasanam, Adhicitte ca ayogo, Etam Budhana sasanam.

Maksudnya: 

Janganlah berbuat kejahatan, perbanyakkan perbuatan baik, sucikan hati dan fikiranmu, itulah ajaran semua Buddha. Kesabaran adalah cara bertapa yang paling baik. Baginda Buddha bersabda; Nibbanalah yang tertinggi dari semuanya. Baginda bukan pertapa yang menindas orang lain, baginda bukan juga pertapa yang menyebabkan kesusahan kepada orang lain, baginda tidak menghina, tidak melukai, mengendalikan diri sesuai dengan tata tertib, makan secukupnya, hidup dengan menyepi, dan senantiasa berpikiran luhur. Itulah ajaran semua Buddha.

Apabila diringkaskan Baginda Buddha menyuruh kita: 

1) meninggalkan kejahatan; 

2) melakukan kebaikan

3) membersihkan fikiran/minda/hati.

" JANGAN "

JANGAN .........
jangan datang kalau tak sudi,
jangan singgah kalau tak suka,
jangan jenguk kalau tak ingin,
jangan buka kalau tak sanggup,
jangan ketuk kalau tak ingin masuk,
jangan buat kalau tak nak bertanggungjawab.

JANGAN .........
jangan baca kalau tak faham,
jangan baca kalau tak faham faham
jangan baca kalau nak mengutuk,
jangan baca kalau niat memang nak mengutuk

 JANGAN .........
jangan kutuk kalau kita tak ada,
jangan prasangka kalau kita pun tak tahu,
jangan dengki kalau kita pun ada kekurangan sendiri,
jangan memperlekeh kalau kita pun selekeh,
jangan mengata kalau kita pun layak dikata,
jangan mencebeh kalau kita pun sama selebeh,
jangan mengukur kalau kita pun separuh tong,
jangan mengeji kalau kita pun sekaki.

JANGAN ........
jangan layari kalau tak sudi.
jangan layari kalau tak suka,
jangan layari kalau tak ingin,
jangan layari kalau tak berkehendak,
jangan layari kalau tak berkenaan,

JANGAN .........

jangan tunggu,

jangan segan,

jangan tersipu-sipu,

jangan layari blog saya kalau memang niat seperti semua di atas ! 

“ Luang Pu Thuad Maha Lap Ariyasap” - Wat Chai Mongkol, Chainat province.

 

  
Featuring the “ Luang Pu Thuad  Maha Lap Ariyasap” bucha statue from Wat Chai Mongkol, Chainat province. This superb Luang Pu Thuad bucha statue was made of  “Nuea Lek Nam Phee” mixed with “Thad Gaiyasit”.  Luang Phor Adoonjaruwan, present wat abbot leads the project. The purpose of making this superb Luang Pu Thuad statue is to raise fund to build the church of Wat Chai Mongkol.

This is my first Luang Pu Thuad statue. I would never rent any Luang Pu Thuad statue before. The one that I had it on my altar was from inherited and already been there for quite something, my late beloved mum said, it was from Wat Chang Haiy but dunno from which year – never checked.  I’m rented and collected this Luang  Pu Thuad statue because of TWO main reasons, first of all, because of the super rare blessing ceremonies held to bless this statue. There were many events and ceremonies to bless this “Luang Pu Thuad Maha Lap Ariyasap”. The main and important event and ceremonies that held were  …………….

 ( Wednesday )

6^th  January 2010  

The officers from Ministry of natural resource and environment went to meet Mr. Fung Chuennoppha Khun to verify the “Lai Dam Nam Phee” mineral that people believe that is holy posses a great super natural power of protecting thw worshipper from dangerous, bad things, mishap and even black magic.

According to Thais old folks, this holy mineral can make worshipper to be invulnerable. Dr. Adichak who is the administrator Department of Mineral Resources said this mineral is composed of many minerals such as Silica and iron. Moreover, he said “Lai Dam Nam Phee” is very rare and can be found only in Utaradit and Naan provinces.

( Thursday )
15^th  July 2010  

Special ceremony held to worship “Chao Pho Bo Lek Nam Phee” and blessed holy materials to be used in the making processes at Wat Chai Mongkol by many top guru monks.

a.       Luang Phor Wijitthammarot from Utaradit province,

b.      Luang Phor Suwimonjuntarasan from Wa Luang Playang,

c.       Luang Phor Surin from Wat Nam Phee,

d.      Luang Phor Sophitnanthakhun from Utaradit province,

e.       Luang Phor Siripornpiphat from Wat Sriutmporn,

f.       Luang Phor Winaithornthai from Utaradit province,

g.      Luang Phor Winai from Wat Khai Kaeow,

h.      Luang Phor Sathapornwarogat from Wat Doy Kaeow

i.        Luang Phor Suwimonworakit from Wat Tha Din Daeng.

( Tuesday, Wednesday and Thursday )

20^th  - 22^th   July 2010  

Luang Phor Adoonjaruwan, abbot of Wat Chai Mongkol went to Wat Chang Haiy, Pattani to pay a respect to Luang Pu Thuad, conducted a special prayer and begged Luang Pu Thuad’s supreme power to help, assist, and blesse him in making of this bucha. The special built altar was set and the special praying ceremonies was lead by Wat Chang Haiy abbot to seek the “approval” and “blessing” from late Luang Phor Thuad in front of his bone / ashes chedi.

( Tuesday ) 
12^th  October 2010  

Grand ceremony was held to bless Luang Pu Thuad. These top monks also been requested to inscribe the khata akhoms on the metal and lead plates and then strongly hallowed the substances / materials to create this “Luang Pu Thuad Maha Lap Ariyasap”. Those prominent yet popular guru monks involved were………...
 

1.      Luang Pu Sai, Wat Thaa Mai Daeng

2.      Luang Phor Phan, Wat Sai Khao

3.      Luang Phor Prariya Withan, Wat Khlong Poh

4.      Luang Pu Kheak, Wat Soonthorn Pradit

5.      Luang Phor Huan, Wat Phutthai Sawan

6.      Phor Than Khiao, Wat Huay Ngor

7.      Luang Phor Udon, Wat Mornmai

8.      Luang Phor Lek, Phitsanulok province

9.      Luang Phor Tiw, Wat Manee Chonlakhan

10.  Luang Phor Iat, Wat Khokyam

11.  Luang Pu Erm,  Wat Bang Nian

12.  Luang Pu Chuen, Wat Naiprab

The second reason for renting this Luang Pu Thuad Maha Lap Ariyasap statue is because the materials used to finish this superb statue.  According to the text / poster / description manual ( brochure from wat ), the main materials used were “Lek Nam Phee” and “ That Gaiyasit”
 

“Lek Nam Phee” is rare miracle mineral that was found  more than hundred years ago. Lek Nam Phee  only can be found in Utaradit province. Thais believe that “Lek Nam Phee” is a sacred substance, during ancient time this substance only used  to make sacred weapon of the high rank people.   People  believed that the swords made of Lek Nam Phee can destroy the witchcraft / witch master or black magic.

Moreover, Lek Nam Phee endowed with a supernatural power to help /  make the  worshipper  invulnerable and safe from sharp object / weapon, dispel / discard black magic and put a mishap / disaster at bay.  Based on the history evidences and literatures, most of Thai ancient great warrior and king owned the sacred sword that made of Lek Nam Phee such as:
 

1. Halberd of King Naresuan Maharaj
2. Great Sword of King Somdej Phra Narai
3. Great Sword of General Khun Paen
4. Great Sword of Phaya Phichai Dab Hak ( broken sword )
5. Great Sword of King Rama VII

“Thad Gaiyasit” is unblemished metal. This holy metal is believed consecrated by the great hermit. “Thad Gaiyasit” is one of great minerals that posses several superb powers such as protect worshipper from dangerous, bad things and black magic. In addition, “Thad Gaiyasit” can make worshipper invulnerable. On other hand, “Thad Gaiyasit” is very expensive because it is a rare composite and hard to find.

In a nutshell, the superb combination of “Lek Namphhe”, “Thad Gaiyasit” and sacred blessing ceremonies by prominent monks make this “ Luang Pu Thuad  Maha Lap Ariyasap” bucha statue such a special yet rare finding / collection to ME.

Merely sharing !

Shadu shadu !

Sabbe satta sukhita hontuk !

Wie.sukhihotu11 !