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This Lek Lai Pra Lersi Por Gae Hermit God walking in the Forest Miniature Bucha image, is Made from Lek Lai See Peek Malaeng Tap, a very rare to occur golden bronze with purple, the amulet is of Exquisite Beauty. Its smaller size allows for Men or Women to Wear easily. This particular design model (Pim) is one of the rarest models which were made, and is an extremely lucky find in this day and age.
This Lek Lai Statuette of the Ruesi Por Gae walking in the forest on Tudong, from Wat Putai Sawan, features one of Thailand's most revered Spiritual Gurus, Pra Lersi Por Gae. The Kaya Siddhi Adamantine substance has been smelted into this sacred image to form the shape of Pra Lersi Por Gae - Ruesi Hermit wandering in the forest.
This item comes with free compulsory waterproof casing, due to prevent people 'testing' the Lek Lai by trying to break it. It is forbidden to test Lek Lai and also, it will break if you mishandle it.
The miniature Bucha statuette was charmed into existence in 2548 BE, by Luang Por Hone of Wat Putai Sawan. in addition to the obviously attractive and interesting factors of this amulet being made from Lek Lai, and having been extracted from the Cave using authentic Magical Wicha by Luang Por Hone, and is extremely attractive amulet, both for reasons of magical power and Sacred Value, but also for collectibility and showcase credibility, is this amulet an absolute winner.
It is made from Lek Lai Tham (cave lek Lai) which has been extracted using the ancient magical Wicha (some forms of Lek lai are manually extracted and do not possess the same super powers as that extracted by a pure hearted monk with powerful Wicha). This amulet is pure Lek Lai Nam Neung (first class cave Lek Lai). Its metallic sheen has a enticing aura to it.
These natural properties are then added to with the summoning of the presence of a Lersi Hermit God, to imbue the amulet with the manyfold blessings and powers which come from worshipping the Lersi Hermits; Maha Amnaj (commanding power and influence), Serm Yos Serm Duang, Choke Lap, Maha Pokasap, Gae Aathan, Metta Mahaniyom, Klaew Klaad, Maha Sanaeh, Kaa Khaay.
The surface of the amulet reflects a multitude of metallic bluish-purple tints.
Dimensions; 3.0 Cm high 2 Cm wide
Por Gae Lersi, is a highly revered Thai Lersi Deity of Ancient Renown. There are many Legends about many different Lersi. One of the Lersi to be found so often mentioned in Thai Mythology, is Por Gae Lersi Thai Fai. (Sometimes spelled “Pho Kae Ta Fai”).
The legend of Highly Developed Beings has been told in different Mythologies and Cultures around the world. In Thailand there are also various legends of “Pu Wised”, or Lersi , Arahants or Yogis. These Lersi are said to have possessed various powers, such as Knowledge of herbal medicines, minerals, magical invocations, and supernatural abilities, such as Levitation, Teleportation, Alchemy, and Mind Reading.
These beings with special powers are reputed to have lived recluse lives in the forest, on mountains, or in caves; practicing meditative skills and mental development using secret methods passed on from mouth to ear by their fore-goers/masters.
The Lersi, or also known as 'Ruesi', are the holders of the Great Kampira Grimoires, and Magical Wicha of the Dtamra Saiywaet, and are the Root Guru Masters of the Magical Tradition in Buddhist Thailand. Lersi Deva Hermit Gods are Revered in Thailand under the Name 'Por Gae'. Por Gae defends these 'Wicha' etheral knowledges from both the ignorant who wish to destroy them, as well as the ignorant not ready to learn them. This Lersi commands respect and gives knowledge to those ready to accept the power that comes with the Lersi Path.
Worshipping the Ruesi brings a full range of blessings and protective magic of the Boroma Kroo and the Immense Power and Protection of the 108 Ruesi Hermit Sages. Kong Grapan, Klaew Kaad, Gae Aathan, Gan Kun Sai, Choke Lap, Kaa Khaay, Metta Mahaniyom, Serm Duang, Maha Sanaeh.
All of these blessings are given with the practice of revering and following the Ruesi Devas. It requires somewhat more effort to practice revering the Ruesi, than to wear an amulet, because the practice of Revering Ruesi is a regular applied practice and you must think that the Ruesi are always with you, and that one lives and behaves as a Looksit of the Ruesi Boroma Kroo Por Gae.
To Bucha the Ruesi brings Protection from physical and magical dangers (black magic) had Kong Grapan, Maha Ud and Klaew Klaad Properties. Gae Aathan (remove Black Magic), Gan Phii (scare Ghosts away), Metta Mahaniyom (great preference and popularity), Maha Sanaeh (charm and hypnotic effect, attraction to the opposite sex). Serm Duang (invoke an auspicious fate and destiny, horoscope).
Most traditional Lersi respect the Pantheon of Higher Beings according to the Brahmin tradition. Namely; Lord Brahma Shiva and Vishnu. Most Lersi practice the development of power and evocation/invocation(Peng Kasin). The word ‘Peng’, means in principle, to “stare”, but in this case, it really means to insert, or transform matter or substance, whether it be physical element, or a spiritual element.
Bpatawee Kasin (Pali – Paṭhavī), for example means to project earth element into a target/object. Bpatawee means Earth. To 'stare' earth element into water for example, would make it easy to walk upon its surface.
Apo Kasin means to stare/project water (āpa means water element) – one technique used for example to master the evocation of water element would be to obtain clear water, such as rain water for example, and fill a clean container with it (not to the brim). After this meditate and stare ate the water until the inner experience of absorption with water occurs. once mastered the use of this mind evocation in conjunction with the Kata “Aapo Kasinang” will enable the master to evoke water element into another element , such as earth. Staring water into earth would allow a Lersi to pe under the earth and swim in it as if it was water.
This is in fact the technique used for Kong Grapan and Maha Ud, which is the effect of making a bullet harmless or a gun refuse to go off when the trigger is pulled.The solid (earth element object is turned into a soft watery element, and thus becomes harmless. In another fashion, also the hardness, impenetrability and density of stone/earth can be used to project into softer objects to increase Kong Grapan resistance.
Dtecho Kasin is the Fire Elemental. Fire Elemental serves to Master the element of fire and heat, and be able to set things on fire, or to heat them up, or even to douse out flames. This also refers to the Inner Yogic mastery of Inner Fire, which serves to alchemise magical incantations and other forms of magical creations on the inner planes, and to control the body on an elemental level with access to Jhanic Meditative Abilities.
Vayo Kasin is the Air Elemental. The emptiness, lightness and invisibility and swiftness of air and the wind, is incomparable as an elemental force, for it is impossible to catch or contain, and cannot be truly measured except by density, but never by size or location. The Mastery of the air element, brings control of the laws of Nature pertaining to wind and sky, allowing to levitate objects including oneself, and to change the density of objects and oneself in order to pass through walls etc.
On an Inner level, the Yogic ability and consciousness of the Mastery of the Inner Breath is achieved, and the portals to the four powers become open. Some Lersi may enter then on a secondary and higher path which goes beyond the 4 powers (Itiphada), and becomes the Magga (Path to Arahantship). The breath is air element within and without, and passes through us, empowering us with Life. Prana/Chi is the name of this power, and it is a central part of Yogic Practice, and the Key to Jhana Absorption Portal Access.
It is possible to evoke not only elements such as earth water fire and air, but also colors. Through Yogic mind development and the use of Kasin and Maha Amnaj (power), the Lersi have developed abilities such as being able to walk on the surface of the water (by evoking earth element into the water and transforming it to make it a hard surface over the spot where the Lersi is currently standing).
In the same way, one could also swim under the earth too, or float in the air, transport oneself instantly from one place to the other for example. This is probably what the ancient Alchemists (such as saint Germain) of the medieval Era were attempting to do. Other abilities achieved include pine ears and eyes (ability to see and hear things in other spheres/dimensions), read minds, and tell the future.
Of the Kasina Powers and Practices, there are ten different Kasina Objects of Meditative Focus;
The Kasina of Earth (paṭhavī kasiṇa)
The Kasina of Water (āpo kasiṇa)
The Kasina of Air, wind (vāyo kasiṇa)
The Kasina of Fire (tejo kasiṇa)
The Kasina of Blue and Green (nīla kasiṇa)
The Kasina of Yellow (pīta kasiṇa)
The Kasina of Red (lohita kasiṇa)
The Kasina of White (odāta kasiṇa)
The Kasina of Enclosed space, hole, aperture (ākāsa kasiṇa)
The Kasina of Luminosity (āloka kasiṇa)
The Path of the Lersi Thai Hermit is now becoming a very popular alternative to the General Buddhist path, because even a layperson or a married person is able to practice the Ruesi way, and advance within the framework of their own lifestyle. No ordination as Monk is necessary, but a true diligent attitude and effort to practice the Mindfulness path and the path of meditative skill and wisdom is crucial and must be applied.
Short Kata to the 108 Ruesi;
Om Surawepoya Ruesi Poya Na Ma Ha
Kata to ask for the blessings of the Ruesi;
Om Dtwa Maewa Maadtaa Ja Bpidtaa Dtwa Mewa Dtwa Mewa Pantusaja Sakhaa Dtwa Mewa Dtwa Mewa Witayaa Tarawinam Dtwa Mewa Dtwa Mewa Sarawam Ma Ma Tewa Tewa
Kata Bucha Por Gae Ruesi Dta Fai
Ugaasa Imang Akkee Paahoo Buppang Ahang Wantaa Aajaariyang Sappasayang Winaassandti
Sittigaariya Abparabpachaa Imasaming Pawandtume
Kata Bucha Lersi Narai
Om Imasaming Pra Bprakone Tap Pra Muneetewaa Hidtaa Dtumhe Bparipunchandtu
Tudtiyambpi – Imasaming Pra Bprakone Tap Pra Muneetewaa Hidtaa Dtumhe Bparipunchandtu
Dtadtiyambpi – Imasaming Pra Bprakone Tap Pra Muneetewaa Hidtaa Dtumhe Bparipunchandtu
General Kata (Good for all Ruesi)
Namasa Dtisadtawaa Isisitti Lokanaatathang
Anudt Dtarang Isee Ja Pantanang
Saadtraa Ahang Wantaami Dtang Isisittiwesa
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Lek Lai Tham
If there is any form of Lek Lai, or place where it is said that real Lek Lai should be found, it is the Cave. Before the Public Interest in Lek Lai began some years ago, Lek Lai was almost always assumed to come from caves in mountain forests. It is said that Lek Lai of the type found in caves can be stretched when heated, and coaxed into different forms.
This is done by anointing (bathing) the piece of Lek Lai in honey as it is still in its raw Mineral form, and then heating it under a powerful flame, until the Lek Lai hidden within it liquifies and runs out of the stone, to come and eat the honey.
The Lek Lai is coaxed into dripping down in a thin long line, and then it is cut using a special consecrated cutting instrument, such as a Meed Hmor spirit knife. It is believed that it is not possible for any person to cut Lek Lai, for the Lek Lai is guarded over by the spirits and Devas of the Cave and the Forest, as well as the local Yaksa giants who protect it.
In addition, the spirit within the Lek Lai is extremely powerful and can harm the person who tries to cut it. It is said that the person who cuts the Lek Lai must not only learn the Wicha, but also have gathered enough Merit to be able to approach and cut the Kaya Siddhi. Whoever is lucky enough to receive the protection of Lek Lai, will be impossible to harm or kill with bullets, knives or other sharp instruments, and even explosions.
Gunpowder or other such explosive materials can not come close to a piece of Lek Lai and are repelled by its Adamantine Nature. In addition, Lek Lai protects from poisonous animals such as Mambas, Cobras and the like
Three types of Extract Lek Lai Tham is extracted and produced in three different forms, or states
1. Lek Lai (Pure Lek Lai) – this can be stretched and liquified under flame, and possesses extreme power.
2. Rang Lek Lai (Lek Lai nest) – This part of the extract is not as shiny and reflective as pure Lek Lai. It can not be melted or stretched under flame. It is the part which covers the Lek Lai on the wall of the cave like a shell, and is tightly stuck on the wall of the cave.
3. Khee Lek Lai (Lek Lai residues) – this part of the Lek Lai looks like dripping candle wax, and is very brittle and can be broken if it receives a hard blow. This kind of lek Lai, if occurring in large amounts, is said to not be very powerful compared to pure Lek Lai and Rang Lek Lai.
Lek Lai is then given three different classification levels too
1. Lek Lai Nam Neung - top quality types, such as Lek Lai Peek Malaeng Tap, Lek Lai Jao Pha, Lek Lay Gotapee, Lek Lai Ngern Yuang, Lek Lai Chee Ba Khaw, Lek Lai Paetch Dam, and Lek Lai Tong Pla Hlai.
2. Lek Lai Nam Rong – medium level power and purity Lek Lai types such as Kote Lek Lai, Rae Go Larn, Rae Met Makham and Lek Lai Torahod.
3. Khee Lek Lai – the by product, or residue. Often used for making sacred powders as part of the mixture which is then pressed into powder amulets, also used in prayer water, and also placed on its own dais and worshiped on the altar, or carried as a Luck bringer and Protective elemental substance.
Luang Por Hone (actually called 'Huan' but is somehow internationally come to be known as as LP Hone), of Wat Putai Sawan is perhaps the most famous master of all in Modern times for his ability to summon and cut Lek Lai from within the stone walls of ancient caves, and to use his meditative skill and incantation mastery to charm and coax it along the Sincana cords into his alms bowl, where it takes on different shapes and forms as amulets, which Luang Por Hone had pre-cast wax candles carved into the shape of the different amulets he wished to be formed.
The Lek Lai then mimics the form of the wax effigies and begins to take shape as the wax melts within the alms bowl.
The Invocation and Manifestation of Lek Lai, was achieved with Luang Por Hone performing the 'Piti Dtat Lek Lai' himself within the sacred cave. Once collected, it was then charmed into the shape of amulets in different forms and sizes, and given empowerments at Wat Putai Sawan.
Piti Dtat Lek Lai
Before beginning anything else, Luang Por Hone would project his mind to seek out which cave the Paya Lek (Lek Lai) was residing in. Once he had determined with his psychic powers where the Lek Lai was, he would took some of his Devotees with him to the place and let them investigate, for all to see with their bare eyes what was there. After this, the selection of an Auspicious and safe date and time to perform the Ritual was chosen. Luang Por Hone said that a cave with Lek Lai present within it, will be a clean cave with no bats living inside it. In most cases, it will be a marble or granite cave with a cool soft smooth surface.
This kind of cave is sometimes even freezing cold inside. The cave will be dry and without moisture or inundation. Apart from the 'Krueang Buang Suang' (Offerings and Ritual Instruments) needed for the Ceremony, it is essential to have some pure Honey and Beeswax, which LP Hone had already prepared and brought along. The Devotees and entered the cave and sat to spectate as Luang Por Hone began to prepare to open the Ceremony.
Piti Buang Suang – Reverence and Offerings to the Local Devas
The offerings were arranged and ceremonial incantations performed in a very similar way as performed in the preamble to Puttapisek and Wai Kroo ceremonies. The ceremony and offerings serves the purpose of informing and asking permission of the Jao tee Jao tang (Local Devas) and the Spirit of the Cave which guards the Lek Lai, that the Lek Lai is to be taken and used for the benefit of the Buddha Sasana. After the Piti Buang Suang was completed, Luang Por Hone focused his mind and applied the Wicha which he learned from his Lineage Masters and developed with meditation.
He continued until he had raised the correct psychic energy within his mind to perform the next step. Then he took the pure wild honey, and smeared it on the crevices of the cave, anointing the cracks in the walls of the cave, chanting Kata Akom the whole time as he anointed the walls of the cave with honey. He chanted the whole time until the walls are anointed with honey, and then stands and closes his eyes, remained very silent and focused his psychic powers.
The Devotees present in the cave were then able to witness something miraculous; Along the cracks and crevices of the cave, a substance had begun to ooze out, as if attracted by the honey which Luang Por Hone had smeared along the crevices of the cave.
Luang Por Hone then took his 'Sai Siin' (Sinjana Cords – a thin white cord used in Buddhist rituals), which he had previously soaked in honey, and inserted one end of the cord into the crevice which he had anointed with honey, and then brought the other end of the cord to fall down from the wall of the cave into the 'Badtr Nam Montr (large almsbowl normally used as a prayer water receptacle).
The Badtr Nam Mont contained a generous coating beeswax, and a white cloth covered with Sacred Yantra Inscriptions covered the Badtr Nam Montr. Only a small hole in the white cloth which covered the alms bowl allowed the Sai Siin cord to pass through into the bowl. This is the method to trap the lek Lai, by enticing it to travel along the cord eating honey along the way, until it ends up inside the alms bowl.
Because of the magical spells written on the Pha Yant (Yantra cloth), the Lek Lai cannot escape and return to the wall of the cave. Once Luang Por had inserted the cord through the Yant cloth into the Badtr Nam Montr, he took the candles he had made especially for this ritual using the pure wild beeswax, and rolled the flame of the candle along the wall of the cave, illuminating the wall where the Lek Lai was flowing out. As he did this, he constantly performed Incantations of Kata Akom to coax the Lek Lai to travel along the Sai Siin cords to consume honey inside the Badtr Nam Montr.
There were three different colored Lek Lai which dribbled down into the Badtr Nam Montr; 'See Maekapat' (a dark blue-green metallic color), 'See Ngern Yuong' (molten silver color) and 'See Tong Pla Hlai' (golden brown color). The color changes depending on what kind of Lek Lai it is that is present in the cave.
Most of the Lek Lai types which Luang Por Hone will call is the blue-green 'Maekapat' and molten silver colored 'Ngern Yuong' types, for he says these two types are able to be shared and distributed to the laypersons and devotees easily. But he does not prefer to give the Lek Lai See Tong Pla Hlai of golden brown color to those who come to make merit, because it has very strong magic within it, which can affect the person wearing or carrying it to become very arrogant and cause much disturbance and problems both for others and for themselves.
Once the Lek Lai had traveled along the Sinjana cords into the alms bowl whilst still in liquid form), Luang Por Hone took it to perform the next ritual act, namely to induce the Lek Lai to solidify. He took the Badtr Nam Montr, and placed it on top of a fireplace. He then took the bees wax, which had been carved and formed into various shapes and images which are spells to communicate to the liquid Lek Lai in the alms bowl that it should form itself into different shapes and forms to become Buddha amulets.
Above Pic; 'Lek Lai Hung' - Lek Lai charmed into shape using wax effigies to communicate the forms which the Lek Lai should assume.
Some of the forms created were Pra Kring, Pra Somdej, all Benjapakee amulets (Pra Nang Paya, Pra Somdej, Pra Rod Lampun, Pra Sum Gor, Pra Pong Supan), Luang Por Tuad, Luang Por Ngern, Pra Lersi, Pra Pid Ta, and Buddha images. Other shapes such as a rugby ball, spheres (rare), torpedos, and smaller shapes, for insertion into other amulets were also made.
The Lek Lai transformed into exactly the same shape as the carved wax effigies which had been melted down in the alms bowl with the Lek Lai (Pra Kring, Pra Somdej, Pra Nang Paya, Pra Rod Lampun, and other shapes. The amulets that emerged were much smaller than the original wax effigies melted down in the alms bowl. The Lek Lai were of different colors with strange and wonderful auras to them, glinting different colors under different light. Once all of the Lek Lai had formed itself into amulets, Luang Por took them and performed 'Piti Suad Yadti'.
Above; Lek Lai in Torpedo and Somdej shapes inside the alms bowl, which was conjured during the Ritual. This Ritual is a binding spell to prevent the Lek Lai from changing back into its original fluid form, or escape back to its lair. After this, Luang Por would make further Incantations (Pluk Sek), and then he handed out some of the Lek Lai amulets to the Devotees who had attended and made Merit. Left; Mysterious Emergence of Lek Lai Taat Gaayasit .
As the bees wax of the candle melts, the Lek Lai somehow appears from within and begins to emerge, slowly taking form and shape. This image was recorded by the Ounamilit Team of Paranormal Documentalists. This method of creating Lek Lai amulets is called 'Piti Hung Lek Lai'.
See Khiaw Peek Malaeng Tap/Maekapat (black-blue) See Nam Dtaan Orn (light brown) See Plueak Mangkut (magenta) See Ngern Yuong (silvery color like mercury) See Tong Pla Hlai ( Eels-Belly Golden color) See Nam Nom (Nam Nom Phaen Din – creamy Ivory white) See Phasom (4 major colors mixture, or 7 colors/Lek Lai jet See)
It resides within the walls of caves that are cool and damp, with no bats living in there. It can remain in a static form. It can slither and move like a snake. It can appear from nowhere. It can disappear. It can stretch itself It can condense itself It can block any energy fields, waves or frequency channels. Guns will not fire in the presence of Lek Lai. It can make hot water become cold in an instant. It consumes the phosphorous of bullets and gun shells. It can emit a Fragrant Aroma. It can heal illnesses or injuries if laid on the place that is affected. It is Magnetic. It can become lighter or heavier. It can be thrown and will fly back like a boomerang.
Bucha method when Inviting Lek Lai into the Home
Light 12 Incense sticks, and inform the Local Deities and Ghosts about your intentions, and ask their blessing and to protect the household. Bai Sri cones, or, if not available, flower offerings. Honey offerings (one small glass can be placed to the side of the Lek Lai, you don’t have to immerse the Lek Lai in the honey). Perform Bucha Ceremonial Offerings every Full Moon, and lay the Lek Lai out to bathe in the Moonlight, to increase the power of the Lek Lai, and then feed it honey.
(Kata for asking the Lek Lai to allow you to take it and wear it with you – from ‘Jao Khun Pra Putai Sawan Worakun, or, Luang Por Hone, of Wat Putai Sawan).
Puttang Aaraatanaanang Tammang Aaraatanaanang Sangkang Aaraatanaanang
Na Mo Puttaaya Na Ma Pa Ta Ja Pa Ga Sa Na I A Ta A Na I – Idtipiso Pakawaa Ji Bi Sae Dti Jijeruni Ma A U
Then make your prayer, or wish.
Putto Mae Naa Tho, Tammo Mae Naa Tho, Sangko Mae Naa ThoSa Ga Pa Ja Bucha Ja
I pay reverence to the guardian of the Sacred Element of Lek Lai that wields great power.
I Sa Waa Su I Dti Bpi So Pa Ka Waa
Lek Lai, please grow and prosper,prosper greatly, cultivate good things and let them flow towards me.
For Bucha to Luang Por Ngern, Use Buddhist Method of Bucha
Three Prostrations and Chanting of Maha Namasakara (Namo Tassa) 3 Times
How to Chant Maha Namasakara (Namo Tassa) and the triple refuge
Kata Aaratanaa Pra Krueang
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