MONK CLAIMS HIS MAGIC CLOTH HELPED DONALD TRUMP WIN
BANGKOK — The same magic monk credited with Leicester City FC’s victory earlier this year took some credit for helping Donald Trump ascend to the White House with one of his magic cloths.
Abbot Thongchai Thanjiaokhun of Wat Traimitr said Friday evening that that for the past seven months, Uranus has had a strong impact on Earth. Therefore, the astrologer believes leaders with the qualities associated with Uranus – change, innovation, idealism and freedom – would rise to a powerful position.
“Trump is the most qualified person and has these four qualities; therefore, he is fit to be the leader of 300 million Americans,” the abbot said. “Americans’ characteristics are like those of cowboys, so they have chosen a fitting leader.”
The abbot displayed one of his blessed pha yant, a type of mystical cloth believed to confer powers.
The Hoon Payont or robot amulet is a popular pim but relatively few people actually have a good understanding of this amulet, myself included or indeed realise that it is quite an old amulet and not a modern day pim as the name may suggest.
The science to create Payont is highly specialized and based on archaic knowledge, A knowledge in fact based on the principles of the 4 or 5 cosmic elements, without which it would not be possible to breathe life into the inanimate effigy
These critical elemental components are
Din (soil), Nam (water), Lom(wind) Fai (fire),
A fifth cosmic force is known as Akasha
ll are thought to be essential to human life itself. In early belief physical properties are assigned to the elements: earth is solidity; water is cohesion; fire is temperature; air is motion; and space is the spatial dimension that accommodates the other four active elements.
In addition, the elements are correlated to different emotions, temperaments, directions, colors, tastes, body types, illnesses, thinking styles, and character. From the five elements arise the five senses and the five fields of sensual experience; the five negative emotions and the five wisdoms; and the five extensions of the body. They are the five primary pranas or vital energies.
They are the constituents of every physical, sensual, mental, and spiritual phenomenon.
Sacred kathas are also required to imbue the Payont with life-force or spiritual energy and thus giving what is essentially an inanimate object a consciousness and an intelligence of some kind.
You will find that Payont are more often than not created from or contain clays and soils, which are thought to be spiritually active . a living entity in itself from which all life stems, mother earth,
Many Payont are believed to be potent spirit forces that are able to depart and return to the idol to do their masters bidding. It is common practice for Payont to be used for protection and often employed for example by farmers to safeguard crops or for protection of business premises. Another popular practice is to carry a payont in the car as a means to prevent accidents
Payont can either be carried on the person, taken with you wherever you go as a means of personal protection or can be stationed in a single location with a specific task.
Sacred Materials to Create Hoon Payont
Most Hoon Payont are made according to an ancient scared science known as Vicha Pook Hun. The creation of Hoon Payont amulets is quite old and not a modern amulet as many believe. In fact there are records of this type of amulet being create several hundred years ago.
The original Hoon Payont Amulets were made from Ya Prak (a kind of Thai grass) Bamboos Wax Sacred cloth (Pha Yant)
Nowadays the components have changed quite significantly but in general there are only a few specific items used by most monks that create these kind of amulets.
Tapoo Sangkawanorn (a kind of black-magic nail) Coffin steel (usually collected from 7 graveyards) Steel collected from funeral pyres. Ngern Pak Pi or coins deposited in the mouth of a corpse. Coffins’ nails collected (usually collected from 9 temples) Other sacred metals; soils and clay.
Famous Hoon Payont
You may be surprised to know that one of the most famous monks to have created Hoon Payont amulets was in fact Luang phor Suk of Wat Makhamtao.
He used tree branches of Mai Tok to create the bodies of each Hoon Payont amulet, which he also carved with spells. Actually Mai Tok was used by monks to sprinkle Holy Water onto the heads an bodies of worshippers.
After he had created the body he would cover them cloth collected from the corpses of those who had deceased on a Saturday and cremated on a Tuesday, both of which are considered very powerful and auspicious days to create such amulets.
He would then bind the Hoon Payont with Sai Sin or sacred string collected from three graveyards. This sacred thread was important as it is was believed to have the power to control spiritual entities.
A scared spell named “Hua Jai Nukrop Depa Yont” would be carved onto the Hoon Payont amulets to further increase efficacy.
The amulet would be immersed in water that had been created using a variety of sacred plants such as:
Bai Tarn Bai Larn Bai Kanun Bai Koon Bai Payung Bai Ruk Bai Jun
Finally the body would be covered with black lacquer before a small blade was placed into the hand of each Hoon Payont amulet.
Luang Phor Suk's Hoon payont were popular with servicemen that were exposed to danger such as the police or military, or indeed woman that felt exposed and required protection. In that era they were also highly popular with many households or business owners.
Ajahn Prasut Piyadharmo, a famous monk of Wat Naitao, and student of Wat Khao-or, was also famous for his Hoon Payont amulets.
Interestingly he was one of the first monks to have created female Hoon Payont amulets which were obviously popular with women.
His Hoon Payont were carved with the following spells.
Na Ma Pa Ta and Ta Pa Na Ma, which were carved onto the head of the amulet Na Mo Bud Dha Ya and Ya Dha Bud Mo Na, which was carved onto the two arms of each amulet Jittung Puriso, which was carved to create a sacred male robot Jittung Pakinimay, which was carved to create a sacred female robot Ahung Nupa and Ga Nu Hung, which were engraved onto the two legs of each amulet
The bodies of each Hoon Payont amulet were then covered with
Soil collected form seven graveyards Soil collected from seven piers Soil collected from rice fields Soil collected form Buddhist temples
Other famous modern day monks include
Phor Tan Kloi Anohmoh, Wat Poo khaotong, Patthalung[/b]
“ Ohm makanil-a-petch (the hermit has asked me to display my powers) tanuhuni hinahanu sungsatung yuwapawa karamati tung-utto-oot (I will display my nature, become a warrior) timahanu (I have held the moon and sun in between my lips) tanayhakun put-tungpid (Prince Hanuman rampants, covered with) Phra Poot-tang Tammangpid (Prince Hanuman rampants, covered with) Phra Tummang Sung-kungpid (Prince Hanuman rampants, covered with) Phra Sung Kung Anitasa Ah-uta Put-tang jung ngung Toh-klaew-klaad Phra jao yang bad Pati-say-wami kong gree-petcha kong kong ah. “
The rien of Vishnu & Garuda is considered to be amongst the most powerful amuletic coins. It is believed that these rien are capable of protecting the user from danger and all types of accident within the 10 cardinal directions. It helps to protect from the 4 elements of earth, water, wind, fire, and in addition other types of invasion by witchcraft. It is the superpower that controls the entire class of human beings, animals, and servants. It helps to manipulate these creatures by allowing the worshiopper to spread his power through fear.
It provides evasive capability when making an attempt to escape and a high degree of invulnerability against evil and other misfortune. According to the history of ancient war strategy, it is thought that certain talismans were capable of protecting the user and his attendants. . During the Ayutthya period the mastery of spells associated with such talismans was considered to be of vital importance to any commander of an army division.
The Brahman believes that the Medal of Vishnu & Garuda is recognized for creating the theoretical course of Ayutthaya. There is a combination of beliefs that kings are comparable to incarnates who were the successors of Lord Vishnu responsible for maintaining regional peace under reign. Therefore, the ancient people usually refer to their king to Lord Rama, which is derived from Ram, one of Lord Vishnu’s incarnations.
Even Though Lord Vishnu’s Symbol Is Known To Be One Of The Highest Ranking Emblem Among The King’s Class Symbol. We Can Still Observe Many Statues Of Lord Vishnu And Garuda On The Front Pediment Of Various Temples And Other Holy Sanctuaries. The Reasons Were Because Teachers In The Ancient Times Once Believed That Lord Vishnu Was The Only God Who Fought To Protect Buddhism Throughout The Entire Buddhist Era. Therefore, The People Of Ancient Days Often Worship Lord Vishnu As One Of The Most Important God In Their Daily Routine. Any Divine Magical Spells, Prayers Or Talisman Relate To Lord Vishnu Is Considered To Have The Most Significant Importance Towards Mankind And Buddhism. The Amulets Of Lp Kalong Were Also Created According To Lord Vishnu’s Theory Of War Strategy Passing It Down From One Generation To The Next.
LP Kalong studied the theory of ancient war strategy and in particular the magical spells associated with talismans. This particular image of Lord Vishnu was common iconolgy for those engaged in battle. Study of Lord Vishnu’s strategic theory of war was in fact the basis of many of LP Kalongs amulets and takruts.
The figure of Lord Vishnu riding Garuda illustrates a mythological account of the king that rules the skies. He has empowered Lord Vishnu to surpass the might of all kings of the three arenas including the sea, ground, and sky. Practically, Garuda holds the naga within its claw as the victim. Naga, the King of ground and sea has placed itself below Lord Vishnu and Garuda allowing Lord Vishnu to represent himself as the King of kings. This is the explanation as to why the Lord Vishnu talisman is believed to be amongst the most important of all talismatic icongography.
This rien can be used to create Lord Vishnu’s holy water for cure or as a preventative measure against misfortune
You are suggested to dip the Medal of Vishnu into the bowl of water, fill an ornate worship tray with flowers of three colours, add one candle stick and also six pence of silver. Repeat the prayers for seven rounds and make a wish according to your desire before you spray the holy water around the house or use it for shower. For those who are sick, you’re advised to drink the holy water before taking any other types of prescription. For the person who wants to increase fortune, they can take a shower with the holy water.
The Buddhist’s consecration rituals
1. The Maha Phutapisek ceremony is a type of consecration rituals used to empower spiritual charms into items such as talisman, medals, etc. The activity was continuously held throughout 9 days & 9 nights at Boon Rod Temple in Phra Kanong, Bangkok, during the 16-24th June 2007. Lp Kalong was invited to be the President of the ceremony and he was joined by the other 32 famous monks including Lp Pean – Krernkatin temple, Lp Un – Tumkasoke temple, Lp Aem – Samngam temple, Lp Siri – Tal temple, Lp Sarun – Dongnoi temple, Lp Perm – Pomkaew temple, Lp Jua – Klangbangkaew temple, Lp Lum – Samakee temple, Lp Sri – Naphralan temple, Lp Perm – Pomkaew temple, Lp Aiad – Pailom temple, Lp Tim – Phrakaow temple, etc.
2. The Maha Phutapisek ceremony was held on the 30th August of 2007, at Nhong Dong Temple, Poh Taleh prefecture, Pijit province. It was held by over 80 monks such as Lp Pean – Krernkatin temple, Lp Poon – Baanpan temple, Lp Na – Nhongbua temple, Lp Up – Tongsai temple, Lp Fu – Bangsamak temple, Lp Sao – Donyang temple, Lp Preecha - Khao-ithisooktoh temple, etc.
3. The Phutapisek ceremony at Phradthu temple was held at Senah Ayutthaya prefecture. It started on the 15th September of 2007 by Lp Sawad – Salapoon temple, Lp Poon – Baanpan temple, Lp Aiad – Pailom temple, Lp Udom – Pichaisongkram temple.
4. Lp Kalong prayed to consecrate holy medals throughout the Bhuddist lent ranging from June to October in the year of 2007.
5. The Phutapisek and gold pouring ceremony held within Khao Laem temple’s county ceremony in Sra Kaew province was arranged on Saturday, 13th October of 2007. It was led by Lp Kalong as the head master and joined by Lp Sont – Tungphra temple of Srakaew province, Lp Ma – Huakoonjae temple from Srakaew, Lp Pan – Nhongthim temple from Srakaew, Lp Ruay - Nhongri temple from Cha Cherng Sao, Lp Dum - Khaoplutong temple from Chantaburi, Lp Vira – Pasalawan temple from Khoraj, Lp Jerm – Luangkru temple from Nakhorn Sri Thammaraj, Lp Chalerm – Puangnimit temple from Srakaew.
6. The Maha Phutapisek ceremony at Sutad Temple, Sao Ching Cha, Bangkok, was held on Saturday, the 20th of October 2007. This ceremony was led by Lp Kalong as the chairman of the monk’s committee which includes Lp Yam - Samngam temple, Lp Jua - Klangnangkaew temple, Lp Up – Tongsai temple, Lp Pean - Thookda temple, Lp Un – Tumkasoke temple, Lp Siri - Taal temple, Master Kiw - Manicholkhan temple, Lp Uayporn – Donyaihorm temple, Lp Sompong – Maipinkleaw temple, Professor Somchai – Pnomchai temple, Lp Chang – Nhongyaimhao temple from Khoraj. The ingredients of the ancient casted medal includes old sacred slates of all Lp Kalong’s edition, a thousand sheets of war strategy’s talisman, molded pieces of Khmer’s thousand years old divine statues, metal alloy materials from Angkor Wat – 29,999 pieces of metal alloy material and 999 plates of sliver talisman were created in Thom city within the Thousand years of old Khmer kingdom. According to Lp Kalon, his only wish is to provide excellent worshipping artifacts for his beloved disciples.
In 2006, his temple has allowed only a hundred worshippers to be a part of the opening ceremony in the creation of the holy medals. Within a short span, the news and rumors of how Lp Kalong’s worshippers were protected by his holy medals from various types of accident spreads quickly throughout the region. This has a significant affect in the amount of holy medals produced increasing it from a scale of hundreds to ten of thousands within a single year. Lastly, Lp Kalong has told the ancient medal worshippers to always remained focus in whatever they do. He had ask them to repeat the prayers constantly in order to be a man of his principles, thus, keeping his protective medal in a safe and secure place.
Vasana Maha Jindamani is a sacred powder that is very important in the creation of Jatukam Ramthep amulets because the science to create this sacred powder was inherited since the Ayudhayan era, or several hundred years ago.
It was recorded that the supreme monk who first created Vasana Maha Jindamani was named “Somdej Phra Pana-rhut” of Wat Pakaew. He was the royal teacher of King Naresuarn the Great. A famous Thai king known for his courage in battle and the defeat of the Burmese army on Thai soil.
Several hundred years later the knowledge to create Vasana Maha Jindamani almost disappeared from Thai society. Fortunately a few famous senior monks, namely: Luang Phor Boon, the former abbot of Wat Klang Bangkaew and Luang Phor Tong Yoo, the former abbot of Wat Tasao, Samutsakon province discovered the ancient science in long lost texts. These were recorded by Mor Nam, who was highly respected for his dedication to the preservation of such material for future generations.
Vasana Maha Jindamani sacred powder is made of several kinds of auspicious materials but the most distinguished component was the Twin Lotus, believed to be the sign of prosperity. Nowadays the twin lotus is very scarce and as such very difficult to create this sacred powder.
Apart from the rarity of the twin lotus, all the precious materials must pass both a sacred Hindu ceremony and a Buddhist ceremony before they finally can be known as Vasana Maha Jindamani sacred powder.[/b]
The greater the purity of the monk, the more magical power/merit he is said to generate. The sanctity of the monk himself is the source of belief in the efficacy of his magical power. The magical power that is generated by the monk is also classed as being superior to that of the layman, but by its very nature it is also more limited in its application. A monk is also deemed to be superior to a spirit, and thus a monk should never be seen to supplicate himself before a spirit. When a member of the Sangha addresses a spirit, he never raises his hands in supplication, in contrast to the layman who will raise his hands when requesting a favour from a spirit.
The superior magical status of the monk stems from his purity; the monk must not do anything to compromise his superior position. Part of the magical power which results from the monks’ purity is derived from celibacy. A monk should never touch a female (human or animal), and is forbidden to even receive an object that is directly given to him by a woman.17 In order to receive an object given by a woman, the monk must first take a piece of cloth and place it upon the floor, upon which the woman will then place the gift in whilst the monk holds the edges of the cloth.18 The cloth is used as a medium by which to transfer merit since there can be no direct contact between a monk and a woman. The merit flows from the fingers of the monk holding the cloth, to the woman who has donated the cloth. The medium of cloth must be used so as not to deprive the female donor of the merit she would otherwise not receive. One of the reasons for which a monk may not have contact with women is not only due to the temptation of sexual misconduct, but also because women are believed to be associated with a type of magical power said to be diametrically opposed to that of the monk. This is due to the fact that menstruation is associated with dangerous magical power, and is classed as being capable of destroying some of the beneficial power of the Sangha.
Another aspect of magic in Thailand which needs to be considered is the import of magical systems via India. The branch of Buddhism found in Thailand is an older form known as Theravāda, and its links to Hinduism are much stronger than those of the later Buddhist schools. For example, in the book A Summary of the Seven Books of the Abhidhamma (Abhidhamma Chet Khamphi Ruam) there are elements of cosmology, cosmogony, buddhology, ethics, epistemology and language that are integrated into a yantric/mantric system.21 This system is very much similar to that found in Indian magic, and it is reasonable to assume that many of the formulas found within are directly based on the use of Hindu mantras. These are broken down into component syllables for recitation by the Buddhist practitioner. The mantra Namo Buddhāya (Homage to the Buddha), is correlated with the five vowels, symbolising the five elements (dhatū) – water, earth, fire, air and atmosphere.
Guman Thong - Classification (PART 1) Written and researched by Chris Jones
The classification of Guman Thong is not widely understood and indeed most of the information available on the internet, both in Thai and English fails to clearly differentiate between variants.
Furthermore it would be fair to say that the Guman Thong itself is not particularly well understood. You only need to visit the various forums on this subject to appreciate the absence of real knowledge. I suspect in part this is due to the inherently complex nature of this subject
What information that does exist appears to have been primarily derived from a single source, the popular legend of Khun Paen. Although valuable is very general and as such fails to consider the important elements and concepts contained within the Thai Buddhist / Animist belief system and thus the major differences.
In addition many guman do not have any form of association whatsoever with this literary work, yet read all the popular accounts on the internet and you may be forgiven for thinking otherwise.
There is no agreed standard classification system and in fact a number are in general use, furthermore none can be considered to have fixed nomenclature and more often than not are completely interchangeable.
We will take a look at some of the more important groups, which we hope will give you a better appreciation of the type of guman and how they differ from one another. One major misconception that you should abandon immediately is the popular notion that every guman is possessed by a smiling spirit cherub waiting to act upon your every command….complete nonsense.
Essentially there are three major categories, many with sub categories..
1. Those made from soils from seven graveyards (7 bacha) and Pong Prai Guman.
These are often made from the ashes of children mixed with other sacred powders such as Ittajay and Pattamang. In general the spirits of those whose ashes were used are captured within the Guman idol. This is accomplished through sacred incantation and spells. Note that these Guman can be fierce or powerful and in particular when the spirit that is entrapped is that of an adult or has been forcefully contained.
In another circumstance the ghosts of persons who died violently under mysterious circumstances or whose funeral rites were improperly performed are a class of phi where almost all of the spirits are considered malevolent. Among the more important spirits and ghosts in this category are the evil phi pop or ghoul spirit.
It is often these guman that are used for purposes other than that of popular misconception. Certainly these Guman have the potential to be quite dangerous in the hands of the inexperienced.
2. Guman created from sacred Mai Tai Prai or tress that have died a natural death
Generally trees used to create this kind of Guman Thong are Mai Mayom or Mai Rukson both believed to be elementally conducive mediums for spirit existence.
These spirits are included in the rather heterogeneous category of phi, thought to have power over human beings. The category includes spirits believed to have a permanent existence and others that are reincarnations of deceased human beings. Phi exist virtually everywhere--in trees, hills, water, animals, the earth, and so on. Some are malevolent, others beneficial. To best understand Guman it helps to have an appreciation for a core Thai Buddhist belief which is that the soul is an entity which is evolved by experiences; it is not a spirit, but it is a vehicle of a spirit
To create Guman from this naturally sacred material requires that a particular spell be used to create Akarn 32, essentially the 32 aspects that constitute the vital essence of a human being. In Thai the word Khwan can be defined as the essence of life or soul . A component which is often associated with thirty-two different parts of the body and works as an aggregating force for them. After death the fate of the khwan is of little importance; at that point the fate of the winyan is most significant.
According to its Pali meaning this term refers to consciousness, the only aspect of the person that passes over to the next life the focus of interest in winyan relates to contacting the spirits (that is, winyan) of the dead; it is the element of the human being that can "hang around" after one is deceased and either haunt people or, if contact is made, can be a source of valuable information. (Divination)
3. Guman created from wood or clay
This group of Guman is generally thought to be amongst the most benign being served by angelic spiritual devas, not capable of evil thought or deed. They are believed to possess strong sacred power, ultimately more so that the previous two groups.
This type of Guman is not in itself a containment of a spirit or celestial being, rather a medium through which such spirits are attracted or contacted. Often these Guman are brightly coloured or adorned with jewelry thought to attract the spirits.
The devas come into existence based upon their past karmas and they are as much subject to the natural laws. When they pass away, they are reborn as a different type of deva or a human. Buddhist devas are not omniscient as some believe. Their powers can be limited but more importantly they are not morally perfect. The Guman is a channel through which such entities can increase merit.
They differ significantly in other ways also, for example daily offerings are not required to appease or manipulate. Worshippers of this kind of Guman, apart from receiving direct help and assistance in daily life may also indirectly receive spiritual guidance
These guman are often referred to as Ruk Yom or Thep. Some of the most famous monks associated with these are Luang Phor Poon of Wat Pai Lom and Luang Phor Yaem of Wat Sam Ngam.
I am asked this question more than any other. I would like to offer some practical tips and advice based on personal experience.
However much you would like to think you know about amulets or what you might think others might know about amulets, there is not one single person living that has the ability to determine the authenticity of all amulets, it simply is not possible.
You will generally find that those people who are described as experts are thus called because they have developed an experience with a certain range or type of amulet.
Make no mistake beginners and experts alike can both be fooled by fake amulets, but through study and experience the risk is lessened.
This is experience based on years of study and it is not until a degree in proficiency has been developed in one area that you can move to another. The process does become easier and much of what is learned through specialization can be applied to other amulet groups. It is unfortunate that many avid collectors fail to develop any expertise at all or recognise the importance of doing so.
For the casual collector this is not really an issue but nevertheless there are a number of simple yet practical tips that I would like to suggest, which although not fool proof can be surprisingly effective whilst increasing the enjoyment.
Practical Advice & Tips
Probably one of the most important methods by which we can self-determine authenticity is that of comparison using a validated reference source as the standard. Such reference sources would include pims known to be genuine and commonly available literature and reference books.
For many of us literature is probably the easiest and most convenient. It is worth investing in quality books, with quality photography.
How often have I heard someone say to me, I don’t want to buy a book because its written in Thai. Unfortunately this can prove to be false economy. Photographs are a universal language, and in this scenario provide you with probably the most powerful tool with which to authenticate amulets. Why books are dismissed so readily is beyond me.
I would estimate that almost 90% of all fakes can easily be identified through close comparison with reference photographs. The top quality fakes are generally reserved for the most expensive amulets. The majority of fakes are typically what I would describe as good copies and nothing more. But if you have no reference to compare such a copy then costly mistakes are easily made.
This is probably the most important advice that I could give anyone. Other tips that I could suggest fall within the category of common sense.
1. Where possible consult an expert or experienced collector before you commit to a purchase. No reputable dealer will object to having someone else examine his goods. When purchasing on the Internet assure yourself that the amulet can be returned within a reasonable period of time
2. If a deal seems just too good to be true, it most likely is; so take your time
3. Become an expert on one type or group of amulets before you attempt to learn other patterns and styles. Write down what you learn in a little notebook. Take the book whenever you go amulet hunting. You would be surprised how many experienced collectors do exactly this, myself
Pra Bucha Phra Kaew Morakot Blok J See Kieow (Niyom)
Phra Kaeo Morakot is the most highly revered and sacred image in Thailand. This beautiful example, a figurine of the seated Buddha is made from clear green glass, covered with original gold and is about 11 inches high. Examples in such a beautiful condition are now very rare.
It was blessed about 50 years ago in BE 2500 at a major Ceremony known as Pitee 25 Puttasawat to celebrate the start of the new Buddhist era. The ceremony was attended by hundreds of the most famous monks from all over the country, including Luang Phor Toh, Wat Praduchimplee, LP Tae, Wat Sam Ngam, Luang Phor Sayng, Wat Kalayanamit, Tan Jao Khun Pon, Wat Nang, Luang Phor Ngern, Wat Don Yai Hom, LP Chaeng, Wat Baang Pang, LP Klaai, Wat Suan Khan, Pra Ajahn Tim, Wat Chang Hai, LP Kreun, Wat Sang Kho. LP Pae Wat Pikultong, LP An, Wat Prayat, Kruba Wang, Wat Ban Dayn, LP Jong, Wat Natangnok etc
This is an entirely original version manufactured by the Buddhist Association, Samnak Put Bprateep, in Japan to ensure the highest quality glass with no impurities. (To the reverse you can clearly see the word JAPAN stamped into the glass.) The glass itself was made to exacting standards with on overall thickness of one sor soh.
In fact there are three versions of this statue, those made in Thailand, those made in India and the highest quality variants made in Japan, and consequently the most desirable and in particular when they are visibly extremely attractive such as this example.
There are also a number of different sizes and colours for example green , brown and clear, with green being the most desirable.
Sacred powders to the statue base are comprised of Pong Itijae and Pong Puttakun.
This Buddha image is believed to be very sacred indeed full of Buddha's grace. Indeed it is the absolutely perfect Buddha for use in the home, you will experience extreme serenity and peacefulness.
This statue has been faked a lot over the years but you can be absolutely sure that this is a completely genuine example, something which should be self evident. The copies are often made from dazzling colours like red, orange, yellow, blue etc and the glass quality is not high and without the antique appearance.
Phra Kaeo Morakot, or official name Phra Phuttha Maha Mani Rattana Patimakon is the palladium of the Kingdom of Thailand, a figurine of the sitting Buddha, made of green Nephrite, not emerald as commonly assumed, clothed in gold, and about 45 cm tall. It is kept in the Temple of the Emerald Buddha (Wat Phra Kaew) on the grounds of the Grand Palace in Bangkok.
According to the legend, the Emerald Buddha was created in India in 43 BC by Nagasena in the city of Pataliputra (today's Patna). The legends state that after remaining in Pataliputra for three hundred years, it was taken to Sri Lanka to save it from a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon to ask for Buddhist scriptures and the Emerald Buddha, in order to support Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia.
When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it. Cambodian historians recorded the capture of the Buddha statue in their famousPreah Ko/ Preah Keo legend. However, some art historians describe the Emerald Buddha as belonging to the Chiang Saen Style of the 15th century AD, which would mean it is actually of Lannathai origin.
Historical sources indicate that the statue surfaced in northern Thailand in the Lannathai kingdom in 1434. One account of its discovery tells that lightning struck a pagoda in a temple in Chiang Rai, after which, something became visible beneath the stucco. The Buddha was dug out, and the people believed the figurine to be made of emerald, hence its name. According to a less fanciful explanation, "emerald" here simply means "green coloured" in Thai. King Sam Fang Kaen of Lannathai wanted it in his capital, Chiang Mai, but the elephant carrying it insisted, on three separate occasions, ongoing instead to Lampang. This was taken as a divine sign and the Emerald Buddha stayed in Lampang until 1468, when it was finally moved to Chiang Mai, where it was kept at Wat Chedi Luang.
The Emerald Buddha remained in Chiang Mai until 1552, when it was taken to Luang Prabang, then the capital of the Laokingdom of Lan Xang. Some years earlier, the crown prince of Lan Xang, Setthathirath, had been invited to occupy the vacant throne of Lannathai. However, Prince Setthathirath also became king of Lan Xang when his father, Photisarath, died. He returned home, taking the revered Buddha figure with him. In 1564, King Setthathirath moved it to his new capital atVientiane.
In 1779, the Thai General Chao Phraya Chakri put down an insurrection, captured Vientiane and looted the Emerald Buddha to Siam, taking it with him to Thonburi. After he became King Rama I of Thailand, he moved the Emerald Buddha with great ceremony to its current home in Wat Phra Kaew on 22 March 1784. It is now kept in the main building of the temple, the Ubosoth.