Category Archives: Mystics

帕泽渡金拉玛帖:毗濕奴大天王

Jaktukam3

在我們之前的文章“帕泽渡金拉玛帖: 泰國境內外的狂熱文化”中,我們類別分明地通過圍繞着神明的眾多故事來區分事實和虛假以便幫助我們的讀者將事實與他們的信仰相關聯以確定辨認帕泽渡金拉玛帖究竟是那尊神明。因此,憑藉考古證據,毗濕奴普拉納經文記錄和歷史驗證,我們都得到一個堅定的結論,那就是帕泽渡金拉玛帖實際上是印度教毗濕奴大天王,是印度教三尊至高無上的神之一。 所以,在本文中,我們將交叉參考帕泽渡金拉玛帖與毗濕奴大天王的神聖能力,使信徒能夠更深入了解他們的信仰。

帕泽渡金拉玛帖的標誌性形象

正如在市場所常見的那樣,帕泽渡金拉玛帖的護身符,佛牌和雕像都是用不同的材料製作而且款式眾多,因此,對於該神袛沒有深入了解的人來說,這可能會造成很大的困惑。 然而,如果信徒有足夠的觀察力,傳統的護身符,佛牌和帕泽渡金拉玛帖的雕像既包含該神袛本身的神象之外,通常也會包含以下一個或多個像徵性圖像,如納迦,太陽和月亮,以及帕拉壺(天狗)。 護身符和佛牌後側的設計有更大的靈活性,它可以雕有寺廟標誌,佛塔,高德即高僧形象等等圖案形象。

然而,我們必須再三強調,這些具有像徵性的圖像並非出於奇思妙想的設計,而是根據印度教經文記錄設計的。與帕澤渡金拉瑪帖一起出現的每個標誌性圖像都具有特定或一系列特定目的的意向,並且皆可追溯到印度教經文記載中和通過其中典故得到解釋。因此,如果伴隨著帕澤渡金拉瑪帖的任何標誌性設計無法追溯到印度教經文中且得不到解釋,那麼那批護身符,佛牌和神像的起源就值得質疑了!

瓦諾佛寺, 帕泽渡金

根據前所提到的,帕澤渡金拉瑪帖和他的能力是他的護身符,佛牌和

神像的主要效果,而其他像徵性圖像且具有次要效果。 因此,佛牌經銷商有責任教育他們的顧客,並仔細地將後者的需求與護身符和佛牌的主要和次要效果影響相匹配好。對於本文的其餘部分,除了闡明帕澤渡金拉瑪帖的神聖能力之外,我們還將為讀者解釋帕澤渡金拉瑪帖與那些象徵性圖像(如納迦,太陽和月亮,帕拉壺)之間的聯繫是如何發生的以及後者的次要效果影響 是麼。

瓦普泰薩灣佛寺, 帕泽渡金

以上顯示的五頭納迦帕澤渡金拉瑪帖的神像起源於大城府地區泰國歷史悠久的寺廟之一瓦普泰薩灣佛寺。在帕澤渡金拉瑪帖熱期間價錢曾一度上漲到10萬泰銖的市值。 今天,源于瓦普泰薩灣佛寺的帕澤渡金拉瑪帖神聖物仍然是備受追捧的,導致市面上出現很多仿造的假護身符,佛牌和神像。

除了神聖物的價格外,這尊神像的獨特之處是伴著帕澤渡金拉瑪帖那條五頭納迦。五頭納迦被稱為阿迪世薩,是所有納迦之王。我們不會在本文 中深入研究阿迪世薩的來源,但足以說明的是它的五個頭代表支持宇宙的五大支柱併且阿迪世薩是毘濕奴大天王的同伴。依據印度教經文記載,阿迪世薩是生命 和連續性的保護者。因此,當帕澤渡金拉瑪帖與納迦出現時,實際上便便毘濕奴大天王與他的同伴阿迪世薩一起出現,這意味著為他的信徒提供保護。

瓦瑪哈塔沃拉瑪哈維漢, 帕泽渡金

文中有關於翻騰牛奶海洋(既是距離七大洋中心第五海洋)的典故。這是另一個超出了本文範圍的長且複雜的故事,然而,為了幫助我們的讀者連接種種象徵標誌的重要性,我們將提供關於翻騰牛奶海洋的簡要總結。

翻騰牛奶海洋

在聖人杜瓦薩的詛咒下,眾天神正在漸漸失去他們神能力量,需要牛奶海洋中的艾密特拉甘露才能恢復祂們的神能力量。然而,眾天神的體制已經太弱了,不能自己攪動牛奶海洋,因此,他們欺騙眾阿修羅來幫助他們,且承諾事成後將和眾阿修羅分享艾密特拉甘露。然而,在取得艾密特拉甘露後,毗濕奴大天王化身變成了一位充滿吸引力且迷人的少女,以分散和欺騙眾阿修羅,把他們所得的艾密特拉甘露一一騙回。唯有一名阿修羅,即拉壺視破毗濕奴大天王的動機,而化身成天神把得到的艾密特拉甘露喝下。儘管如此,拉壺還是被太陽和太陰兩給發現,祂們將拉壺暴露給毗濕奴大天王。就在艾密特拉甘露未充分發揮作用之前,毗濕奴大天王便揮起寶劍將拉壺砍成兩段,但由於艾密特拉甘露的影響,拉壺的上半身仍然成為金剛不朽身。因此,拉壺發誓要對太陽和太陰兩神進行報復,並試圖把祂們吞下(印度教徒在日食背後的理論)。然而,因為拉壺沒了下半身所以太陽和太陰兩能穿過他的腹部並結束了日食。因此,當帕澤渡金拉瑪帖護身符和佛牌與太陽,月亮和拉壺一起出現時,它意味著帕澤渡金拉瑪帖將幫助他的信徒保持安然無恙。

如果我們選擇相信那些充滿缺陷的流言,例如帕澤渡金拉瑪帖指的是城市的四尊監護神,或者錢德拉巴努國王或斯里納爾讓勳爵,也被稱為“南海黑王”,以及斯里維加亞王座的第二個繼承人或觀世音菩薩或沿著這條線的任何主張,我們便同樣無法如以上所訴的那樣解釋和斷然地闡明每個像徵性的神物和帕澤渡金拉瑪帖之間的聯繫和關係了。

至於何以帕拉壺能從一個魔界的阿修羅搖身一變成為泰國佛教萬人崇拜的神明,而祂又如何幫助信徒驅逐“小人”等等,這些將在我們不久將開即將發表關於帕拉壺的文章中詳細為讀者闡述和解釋。欲知詳情,請繼續關注我們。

帕澤渡金拉瑪帖給予信徒的金錢是從何獲得?

還記得,在我們之前的文章“帕澤渡金拉瑪帖:泰國境內外的狂熱文化”中,我們在子標題“神聖物體與信徒之間的聯繫”裡聲稱“對泰國佛教的信仰遠遠超越了僅僅相信的主要先決條件,並且需要一個連接過去,現在和未來的清晰描述。同樣的理論也適用於連接信徒和神聖物體的信仰。信徒需要知道神聖物體的起源(過去),干預情境 的能力(現在),以及帶來期望結果(未來)。”嗎?眾所周知,帕澤渡金拉瑪帖是尊財神,常賜予祂的信徒金錢和財富,因此,我們需要知道祂財源的來歷。

要回答這個問題,我們實際上又必須再次回到關於翻騰牛奶海洋的印度教典故中。從牛奶海洋生出的各種寶物恰好有一尊金錢和財富女神拉施密,而金錢和財富女神拉施偏偏 選擇了毘濕濕大天王為她的配偶。因此,無限的金錢和財富在邏輯上該是來自金錢和財富女神拉施密。

正如我們在前文章中所承諾的那樣,當我們來描述帕澤渡金拉瑪帖的神聖能力時,我們不會加入群眾憑空捏造信息,我們將為讀者提供有根有據有跡可循的信息,如以上所述帕澤渡金拉瑪帖和毗濕濕大天王的每種能力的交叉參考。如此一來,我們不但實現了我們的諾言,同時我們也幫助我們的讀者更深一層了解他們的信仰。傳授泰國佛教的基本信條是我們的使命,鼓勵在宗教信仰中培養智慧是我們的目標,我們真誠地希望我們的社區能夠實現一個健康的佛教生活方式。

Phra Jaktukam Ramathep: Lord Vishnu

In our previous article “Phra Jaktukam Ramathep: A Frenzy Culture Within and Beyond Thailand” we categorically helped our readers to correlate facts to their beliefs in identifying who Phra Jakukam Ramathep really is by first distinguishing between facts and falsehoods amongst the numerous stories surrounding the Deity. Consequently, we all came to a firm conclusion by virtue of archaeological evidence, puranic records, and historical verifications that Phra Jaktukam Ramathep is in fact one of Hindu’s supreme God Lord Vishnu. Therefore, in this article, we are going to cross reference the godly abilities of Phra Jaktukam Ramathep with that of Lord Vishnu to enable believers to have a better understanding of their belief.

The Iconic Images of Phra Jaktukam Ramathep
 
As evidenced in the market, amulets, pendants, and images of Phra Jaktukam Ramathep are made with different materials and come in numerous styles that can prove really confusing to those who do not possess an in-depth understanding about the Deity. However, if believers are observant enough, traditional amulets, pendants, and images of Phra Jaktukam Ramathep contains either an image of the Deity Himself or together with one or more of the following emblematic images such as nagas, sun and moon, and Phra Rahu. More flexibility is accorded only to the rear side of amulets and pendants which may include talismans, images of chedi, Luang Phors, Phra Pidta and et cetera.

 

Wat Noak, Jaktukam 2 dragons (2nd batch)

However, it has to be emphasised from the outset that these emblematic images are not designs out of whims and fancy but are rooted in puranic records. Each emblematic image that appears with Phra Jaktukam Ramathep is representational of a specific or a series of specific purposes of which can be explained and traced back to puranic records. Therefore, if any emblemtic design accompanying Phra Jaktukam Ramathep that is not traceable and explained in the Puranas, then the origin of those amulets, pendants, and images become fundamentally questionable.

Wat Noak, Jatukam, 1st Batch

Pursuant to the aforementioned, Phra Jaktukam Ramathep and His abilities is the principal effect of His amulets, pendants, and images whilst other emblematic figures possess secondary effects. Therefore, it is the responsibility of amulet dealers to educate their customers and carefully match the latter’s needs with both the principal and secondary effects of amulets and pendants.

For the rest of this article, besides elucidating the capabilities of Phra Jaktukam Ramathep, we are also going to explain how associations between Phra Jaktukam Ramathep and those emblematic images such as nagas, sun and moon, and Phra Rahu occur and what their secondary effects thereof are.

Wat Phutthaisawan – Jaktukam

The above amulet originated from one of Thailand’s historical temple Wat Phutthaisawan in Phra Nakhon Si Ayutthaya district and has once rose to the market value of 100,000 baht during the Jaktukam fever. Today, it remains one of the highly sought after amulets which resulted in many imitations.

Price of the amulet aside, the unique feature here is Phra Jaktukam Ramathep has a five-headed naga acting as His sunshade. The five-headed naga is called Adishesha, the King of all nagas. We will not be delving into the story of Adishesha in this article but suffice to state herein that its five heads represent the five pillars or directions of the universe which it supports and that Adishesha is Lord Visnu’s companion. Adishesha is the protector of life and continuity. Therefore, when Phra Jaktukam Ramathep appears with his naga companion, it is actually Lord Vishnu with his companion Adishesha and it means offering protection to His believers.

Wat Phra Mahathat Voramaha Vihara, Jaktukam

Amulets and pendants featuring Phra Jaktukam Ramathep with the sun, moon, and Phra Rahu may be traced back to the Hindu mythology pertaining to the Churning of the Ocean of Milk as per the Vishnu Purana. This is yet another long and complicated story which is beyond the scope of this article. However, to help our readers correlate the significance of the various emblematic figures we shall provide a brief summary on the Churning of the Ocean of Milk.

Churning of the Ocean of Milk

The Devas, under the curse of sage Durvasas, were losing their powers and needed the amrita in the deep ocean to recover. However, the Devas were already too weak to churn the ocean of milk by themselves and, hence, they tricked the Asuras into helping them by promising the latter a share of the amrita. Nonetheless, after retrieving the amrita, Lord Vishnu transformed into an attractive and captivating damsel to distract and trick the Asuras of their share of the amrita whilst the Devas drank theirs. Only one Asura, that is Rahu, saw through Lord Vishnu’s trick and disguised himself as a Deva to drink the amrita. Nevertheless, Rahu was discovered by Sun God Surya and the Moon God Chandra who exposed Rahu to Lord Vishnu. Just before the amrita took full effect, Lord Vishnu cut Rahu into half but, because of the effect of the amrita, Rahu’s upper body remained immortal. Consequently, Rahu vowed revenge against the Sun and Moon Gods and attempted to swallow them whenever he has the opportunity (the Hindu’s rationale behind eclipse). Nevertheless, the Sun and Moon pass through his belly and end the eclipse. Therefore, when Phra Jaktukam Ramathep amulets and pendants come with the Sun, Moon, and Rahu, it signifies that Phra Jaktukam Ramathep will help His believers to remain unharmed.

With this explanation and association amongst the various emblematic figures, we believe readers are now in an even better position to understand the actual relationship between Phra Jaktukam Ramathep and Lord Vishnu. If we are to believe any of those flawed speculations such as the four guardians of the city, or King Chandra Banu or Lord Sri Srinagarang, also known as “Black King of the South Sea” and the second of the Srivijaya Throne or Avalokiteshvara Bodisattva or anything along this line of propagation then we will equally not be able to explain and categorically elucidate the association and relationship amongst each of those emblematic figures as we have done above.

As regards how an Asuras like Rahu from the nether world is able to gain His own worshippers and help dispel “small people” like backstabbers, gossipers, and et cetera will be fully elaborated and explained in one of our upcoming articles on Phra Rahu.

Where does Phra Jaktukam Ramathep Gets Money to Give Believers?

Remember in our previous article “Phra Jaktukam Ramathep: A Frenzy Culture Within and Beyond Thailand” under the sub-header “The Connection between Sacred Objects and Believers” we postulated that “Faith in Thai Buddhism far transcend the primary prerequisite of mere believe and necessitate a clear description connecting past, present, and future. The same theory applies to the faith connecting believers and sacred objects. Believers need to know the origin (past) of the sacred object, its ability to intervene in a situation (present), and bringing about a desire outcome (future)”? As we all know, Phra Jaktukam Ramathep is known to bestow wealth and fortune on His believers and, consequential thereof, we need to know where lays the means to that end.

To answer this question, we would actually have to return to the Hindu mythology on the Churning of the Ocean of Milk again. Amongst the various Treasures that were churned out from the Ocean of Milk was the Goddess of Wealth and Fortune, Lakshmi, who chose Lord Vishnu as Her consort. The unlimited wealth and fortune is logically from Goddess Lashmi and bestowed on believers in the name of Phra Jaktukam Ramathep.

As we have promised in our earlier article we will not be joining the crowd to just plug information from the thin air when we come to describe Phra Jaktukam Ramathep’s devine abilities and we will provide readers with a cross reference pertaining to each of the afore-stated abilities of Phra Jaktukam Ramathep with that of Lord Vishnu’s to help our readers make senses out of their belief, we believe we had done nothing short of our promises in this article and we earnestly hope you enjoyed it.

Phra Jaktukam Ramathep: A Frenzy throughout Asia

Jaktukam

Phra Jaktukam Ramathep, a God of Wealth in Thailand and Southeast Asia, has driven billions of dollars in transactions within Thai amulet market, and so many legends have emerged in pertinence thereto. Some people say that He is the two Siamese princes respectively named Jaktukam and Ramathep. Some people claim that He is the four guardian Gods of the city of Nakhon Si Thammarat, whilst some people speculate that He is either King Chandrabunu Lord Sri Srinagarang, also known as “Black King of the South Sea” and second to the Srivijaya Throne. Yet there are alsopeople who think He is the manifestation of Avalokiteshvara Bodisattva and so on. In these many legends, which is true or who exactly is Phra Jaktukam Ramathep?

The frenzy…

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帕泽渡金拉玛帖: 泰國境內外的狂熱文化

JaktukamRamathep

帕澤渡金拉瑪帖,一尊在泰國和東南亞一帶瘋魔至令的財神,帶動了佛牌產業市場億萬交易,也因此崛起很多傳說。有人說祂是兩位暹羅王子澤渡金和拉瑪帖,有人說祂是洛坤府那空是貪瑪叻城市的四尊監護神,也有人說祂是或者錢德拉巴努國王或斯里斯裡納爾讓勳爵,也被稱為“南海黑王”,以及斯里維加亞王座的第二個繼承人,甚至有人說祂是觀世音菩薩等等。在這眾多的傳說中,到底那個才是真,帕澤渡金拉瑪帖到底是何方神聖?

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Phra Prom – Four-Face Buddha

Phra Prom

When it comes to the Four-Faced Buddha, we can hear all kinds of rumours that make inevitably make many people sceptical about Thai Buddhism. There are also many unlearned fools who are fond of fabricating many unfounded stories to describe the Four-Faced Buddha, depicting the deity close to the characteristics of demons.

Youtube

Who actually is Four-Faced Buddha? Do we make vegetarian or non-vegetarian offerings to Him? Do you really need to strip dance or perform an erotic dance in making thanksgiving? The source of the The Origin of Phra Prom (“Four-Face Buddha”)…

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四面佛

Phra Prom

 

談到泰國四面佛,我們也同時能聽到各式各樣的流言,使得泰國佛教在許多人的心目中難免蒙上一片詭異。也有不少愚者不但誤己更欲誤人,捏造許多毫無根據的故事來把四面佛描繪近乎邪神。

 

Youtube

那到底誰是四面佛?拜四面佛是用葷還是素?答謝四面佛當真要跳脫衣舞或艷舞嗎?帕蓬“四面佛”的來源….

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History of PeeJok Kumanthep: A Translation

PeeJok

History of Peejok Kumanthep

Peejok has been with Wat Suan Luang for a long time, approximately some 200 years. Wat Suan Luang is located near the Mekong River. In the past it can only be reached by boats. The river curves right in front of the temple and the water erodes the river bank. One day, a piece of wood was seen floating in front of the temple. A villager paddled his boat towards that piece of wood and noticed it resembled the image of a naked boy. Since then, that piece of wood has been located at Wat Suan Luang.

Since the time of Abbot Phraku Samut Viriyaporn or Luang Pu Perk, he had moved the carving of the naked boy next to the altar table in his room. Upon the passing over of Luang Pu Perk, the new abbot noticed the old kuthip has been damaged and has to be demolished. A new kuthip needed to be built. The ubosot project started by Luang Pu Perk was also incomplete. Furthermore, the temple also needed a bell tower. Other wear and tear also needed repairs. It was obvious that he needed money to carry out those renovations and repair works. But he did not have the money. One night the new abbot prayed then sat and meditated in front of the altar. It was almost midnight and in a vision, he saw a little boy 7-8 years of age who called out to him and said: “Luang Por, make images of me. I will help will help you rebuild this temple”. In the past, the temple has not made any images of PeeJok.

“Luang Por, make images of me. I will help you rebuild this temple.”

The new abbot decided to make PeeJok’s images. Firstly, Luang Por created 259 images. PeeJok told the new abbot that he did not need to invite any guru monks to help him consecrate those images and all he needed was to meditate. The new abbot mediated in front of those images for three months before he released that batch of images to raise funds. Quickly, those images were snatched up by devotees and the abbot had to come out with several other batches. Most of the money received from the sales was spent on building the temple. It was pleasant to learn that those who invited PeeJok have their wishes fulfilled be it business, luck, or career. Even the sacred temple hall that enshrines the Buddha statues to allow the Buddhist monks who pay homage there are all built from PeeJok’s money.

The name of PeeJok came from the vision of the new abbot.

“I am no longer a little boy. I am aged. Call me PeeJok.”

He could possibly be 200 years-old. Since PeeJok said he is aged, then let him be addressed as “Pee”.

The miracles of PeeJok may be categorised into wealth, sales, and career. First, it’s wealth. Some of the wealth received is wealth due to devotees whilst some are from the request made to PeeJok. The second is sales. Most business people ask PeeJok to help bring customers to their shops and help them sell more items. The third is most common, devotees asked for promotion and help when they meet obstacles in work. This is evident by the donations devotees made to the temple.

What is the best way to do Kumanthep? Kumanthep are usually made from a variety of materials and usually takes the forms of children. PeeJok Kumanthep also comes in a variety of forms. He is made as a baby figurine or a young boy. Whichever the form, PeeJok Kumanthep comes to help those who respect and truly believe in him.

Vongphong Eiamlao (Miss Maekong), researcher and writer

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To honour the writer.

Kumanthong: Dispelling Superstitions and Falsehood

Kumanthong

In our previous article “Kumanthong”, we tried to introduce a rational approach towards Thai Buddhism through dispelling misinformed falsehood, an over-emphasis on mysticism, and indulgence in superstitions. Coincidentally, on July 20, 2018, a conversation with a couple of Taiwanese customers prompted us to explore the subject matter in more depth. What prompted our decision is…perchance, our market ignorance. We had been in this trade for more than two decades but we have not heard that Kumanthongs have a big brother or a chieftain known as big brother Jook. Our bewilderment was probably ludicrous. We did some information search over the Internet and, as usual, there is an abundance of unverified information available. However, a search with the Thai language “พี่จุก” fortunately led us directly to the Website of Wat Suan Luang  and an article titled “Prawat PeeJook Kumanthep Kaithip” written by Ms Vongphong Eiamlao pertaining to the origin of “PeeJook”.  We have republished the said article with full credit to Ms Vongphong Eiamlao and Wat Suan Luang. The translation of “พี่จุก” into “大哥族” in Chinese has probably also resulted in misrepresentation. If anyone needs a literal translation, here is it. “พี่” is brother and “พี่จุก” is pacifier and, therefore, “พี่จุก” means brother “pacifier”. Anyway, we will provide an update in both English and Chinese versions soon. Nonetheless, in summary, the article neither support nor affirm any falsehood postulated by other writers. PeeJook is the name of the Kumanthep of Wat Suan Luang and not the “Big Brother” of “Chieftain” of Kumanthongs as speculated. The only correct information is that PeeJook appeared before Luang Phor Mai and offered to help raise fund for him to repair the temple. Other than that, PeeJook is like any other Kumantheps and helps to enhance believers’ luck, business, career and protection. Furthermore, it is specifically stated in the temple’s website that PeeJook is not a ghost or spirit and has to be honoured on the same altar table as “Guan Yim, Lord Ganesh, Rama V, Brahma or other gods” if an altar table already exists.

Many aspects of Thai Buddhism, especially those pertaining to the obscure, are an interesting subject which has left many people nonplus, bewildered and even paranoid. Kumanthong tops the list of mysticism in connection thereto. We are not going to sell you any “plaster” but to share with readers our conceptualization of the association between Thai Buddhism and the obscure. It is about the possibility of life associated with the law of karma, interplay of the two sciences where things begins from physical existence and impacts on continuation into the obscure and vice versa. Kumanthong exists within this wavelength.But it has to be reiterated at this instant that the existence of Kumanthong is equivalent to devas as mentioned in our earlier article and whose existence may be calculated according to the Lifespan of Celestial Devas. Unfortunately, the term “Kumanthong” has been used in the catastrophe of human rebirth to illustrate karmic retribution in many stories with Buddhist underpinnings, the cyclical process of pre-birth as a ghost to birth as human being and ultimately back as ghost again upon death. The cycle restarts with rebirth and repeats itself until one reaches nirvana that is enlightenment. In these stories, albeit the objective is usually novel, the delineation between Kumanthong and Pee Dek is unfortunately obliterated leading to terrible misinformation and the evolution of certain evil by-products. What is usually depicted in these stories stemming from abortion is a baby ghost (Pee Dek) and not Kumanthong (golden boy). If readers are observant, scriptwriters prefer a girl ghost to a boy ghost which they also call Kumanthong. Let us provide readers with a side-dish here. In Thai culture, there is a female counterpart of Kumanthong known as Kumarithong. This is something not known to many people, especially foreigners, and probably Kumari is not as popular as Kumanthong that scriptwriters gave her a pass. Moreover, what is missing in these occult stories is a ritual necessary to bring about a baby ghost that is controlled by a mantra. A baby ghost is not a natural consequent of abortion otherwise in this contemporary world we will have too many baby ghosts running amok! The preconditions of Pee Dek are, among other things, a fully developed fetus which died together with its mother that needs to be removed from its mother’s womb through black magic and its spirit summoned back into the fetus. So far, only the Story of Khunpaen has introduced these procedures to the audience.

Khunpaen (2)

Khunpaen: Legend of the Warlord

The process is complex and the product is naturally rare and expensive. Frankly, it is an offense in Thailand and, probably, in most other countries. If you think you can get a baby ghost for a couple of hundreds or thousands, we advise that you might as well buy yourself a Chucky collectible.There is more value for the amount spent.

Chucky

Chucky Collectible

Despite these fallacies more and more ludicrous additions were subsequently added by scriptwriters. If you are aware, in these stories, karmic retribution usually set in within the next ten years and the baby ghost has grown up with time to be a little boy or girl. Probably, scriptwriters find a baby or even a toddler is incapable of inflicting much terror so the baby ghost needs to grow up. This line of story is picked up by people purportedly “selling” baby ghosts. This, however, in itself raises many questions and, among others, is a very intrinsic question that, assuming the truth of the said propagation, then would the baby ghost ultimately grows up to be an adult ghost, an old ghost, and a dying ghost? Funny, isn’t it? Or, no, it’s scary…to be shallowly fooled! These are all loopholes and adversities unforeseen by storytellers but still many people got duped.

Kumanthong in reality is neither about a ghost story nor a literary story as seen in the story of Khun Phaen. It is about the law of universe pivoting on the cycle of life which are depicted in these stories. This law of the universe is explained through Buddhist philosophy about Karma. It is perplexing to those who do not understand the concepts of Buddhism, especially Theravada Buddhism, and consequently deciphering surface value thereof inevitably leads to wrong understanding about Thai Buddhism and Kumanthong. This may sound hurting to the unlearned souls, but unfortunately, truth is never pleasant especially when it contradicts one’s make-belief. As a believer and practitioner of Thai Buddhism with a little academic foundation, allow me to posit that this world cannot exist on pure-science alone. Despite the advancement in both science and technology there is something lingering in the obscure which has not disappear with these advancements. Science can neither explain nor cover this subject matter. However, denial also does not serve any beneficial purpose save to conceal ignorance and dejection. Similarly, superstitions have no positive contribution both physically or spiritually. Moderate academics began toying with the theory of dual-existence which I view as an attempt to compliment spirituality whist simultaneously provides a gloss over science and nothing more. It still does not explain the scientifically obscure. In lieu of the dual-existence theory, I am more inclined to view the world as well as Thai Buddhism through the lens of dual-sciences, which is a co-existence of two sciences, pure science and mental science.

I do not deny the existence of mystique falling within the realm of obscurity which I classify as mental science but I reject superstitions which are primarily based on falsehood and ignorance. As a Thai Buddhist, you have to know a basic tenet of Thai Buddhism and that is “punna”, a Pali term which literally means wisdom. You may not be equipped with a library of knowledge but you must have, or at least cultivate, the ability to identify and reject falsehood. Stories may be entertaining but they must not be confused with facts and become a part of or a way of life. Take another example. The Buddhist tenet of rebirth states explicitly that all spirits shall return to the wheel of reincarnation after death and who then, within the Buddhist community, has the authority to disregard this tenet? A simple analysis like this will tell you that tampering with the spirits of deceased beings is un-Buddhist and cannot have any relation to Thai Buddhism. Therefore, do not let yourself be misled into a un-Buddhist way of life.

 

พี่จุก กุมารเทพ กายทิพย์

พี่จุก 1

พี่จุก 2

พี่จุกอยู่คู่กับวันสวนหลวงมานาน นับเป็นร้อยๆปี สืบเนื่องมาว่า เมื่อประมาณ 200 ปีเศษที่ผ่านมา วัดสวนหลวง เป็นวัดที่ตั้งอยู่ติดกับแม่น้ำแม่กลอง การเดินทางสัญจรในสมัยก่อนจะสามารถเดินทางไปมาหาสู่กันได้โดยทางเรือ การมาวัดสวนหลวงก็เช่นเดียวกัน หน้าวัดสวนหลวงจะเป็นช่วงของโค้งน้ำของลำน้ำแม่กลอง ทางธรรมชาติแล้วกระแสน้ำที่ไหลมาถึงโค้งน้ำจะมีการกัดเซาะตลิ่งทำให้ตลิ่งพังทลาย และด้วยกันนี้ตลิ่งอีกฝั่งของแม่น้ำจะเกิดการรวมตัวกันของดินที่พังทลายมาจากอีกฝั่งจากกระแสน้ำวนบริเวณที่เป็นวิหารพี่จุกในปัจจุบัน จึงทำให้เกิดดินงอก กระแสน้ำนี้เองจึงทำให้ไม้แกะสลักรูปเด็กเปลือยกายผมจุก เนื้อไม้ทำจากไม้ตะเคียนสีดำมัน สูงประมาณ 3 ฟุต มือขวาหงายฝ่ามือ ส่วนมือซ้ายคว่ำฝ่ามือ มีสายประคำสังวาลย์ห้อยคอเพียงเส้นเดียว ลอยมาติดอยู่ที่หน้าวัด แม่ค้าขายของคนหนึ่งพายเรือผ่านมาหน้าวัดได้พบเห็นไม้แกะสลักดังกล่าว ลอยน้ำมาติดอยู่ที่หน้าวัด แม่ค้าคนดังกล่าวจึงอุ้มมาให้สมภารที่วัด จากวันนั้นมาไม้แกะสลักรูปเด็กผมจุกก็ได้ตั้งอยู่กลางศาลาของวัดสวนหลวง โดยมีการโยกย้ายไปมาหลายที่ กาลเวลา

พี่จุก 3

 

ผ่านไป 200 ปีเศษ ในสมัยพระครูสมุทรวิริยาภรณ์หรือหลวงพ่อปึก เจ้าอาวาสในสมัยนั้น ได้ย้ายไม้แกะสลักรูปเด็กผมจุกขึ้นมาไว้บนกุฏิของหลวงพ่อปึก เนื่องจากศาลาหลังเก่าโดนรื้อถอนออกไป กุฏิหลังนี้ก็เป็นกุฏิเก่าแก่ อายุนับร้อยปี ซึ่งมีร่องรอยภาพเขียนโบราณบนเพดานกุฏิ ไม้แกะสลักรูปเด็กผมจุกคนในวัดสวนหลวงได้เรียกกันติดปากว่า เจ้าจุก หลังจากหลวงพ่อปึกได้มรณภาพลง หลวงพ่อใหม่ ได้ขึ้นมารับตำแหน่งเจ้าอาวาส ได้มีความคิดที่จะบุรณปฏิสังขรณ์วัดสวนหลวง ซึ่งชำรุดทรุดโทรมไปตามกาลเวลา และอุโบสถหลังใหม่ที่หลวงพ่อปึกดำริสร้างไว้แทนอุโบสถหลังเก่า ก็ยังสร้างไม่เสร็จ กุฏิพระก็ยังไม่มี(ในขณะนั้นพระจำวัดรวมกันที่หอฉัน) เมรุเผาศพก็ยังไม่มี หอระฆังก็ยังไม่มี หลวงพ่อใหม่เองได้แต่คิดโครงการเอาไว้เท่านั้นเพราะท่านเองยังมองไม่เห็นเลยว่าจะหาทุนทรัพย์มาจากไหน งบประมาณมหาศาล ลำพังตัวท่านเองคงจะไม่ไหวแน่ๆ หลวงพ่อใหม่ท่านเล่าว่า ในคืนหนึ่ง ท่านได้สวดมนต์อยู่หน้าโต๊ะหมู่บูชาบนกุฏิ เสร็จแล้วก็นั่งเจริญสมาธิ เป็นเวลาเกือบเที่ยงคืน ในนิมิตท่านได้ยินเสียงเด็กเรียก “หลวงพ่อ หลวงพ่อ” และได้ปรากฏร่างเป็นเด็กผู้ชายผมจุกอายุประมาณ 7-8 ขวบ ในนิมิตของท่าน และกล่าวกับหลวงพ่อใหม่อีกว่า “หลวงพ่อ สร้างรูปหนูขึ้นมาสิ หนูจะช่วยหลวงพ่อสร้างวัด” เป็นคำบอกกล่าวสั้นๆ ครั้งแรกหลวงพ่อใหม่ก็ยังไม่เชื่อเพราะว่าจะเอารูปเด็กแก้ผ้ามาให้คนบูชาก็ยังไงอยู่ หลวงพ่อก็ยังไม่ได้สร้างพี่จุกขึ้นมา หลังจากนั้น ในนิมิตยังมีเสียงเด็กมาบอกอยู่อีกหลายครั้ง หลายคราวว่า

หลวงพ่อทำไมไม่ทำรูปหนูละ หนูจะช่วยหลวงพ่อสร้างวัด”

จนหลวงพ่อตัดสินใจสร้างขึ้นมา โดยสร้างครั้งแรกหลวงพ่อได้จัดสร้างจำนวน 259 องค์ ได้ทำการอธิษฐานจิตเดี่ยวโดยการสัญญากับพี่จุกว่าไม่ต้องนิมนต์ใครมาปลุกเสก ให้อธิฐานจิตเพียงคนเดียวก็พอในพรรษานั้นหลวงพ่อใหม่ได้อธิฐานจิตเดี่ยวเป็นเวลาสามเดือน ก่อนจะนำพี่จุกออกมาให้บูชา พอนำออบูชาเพียงไม่นานก็หมด เป็นสิ่งที่น่าเหลือเชื่อ หลังจากนั้น หลวงพ่อก็ได้จัดสร้างพี่จุก ออกมาอีกหลายรุ่น จนในปัจจุบัน วัดได้มีการบูรณปฏิสังขรณ์ จากวัดที่ใกล้จะร้างจนเป็นวัดที่เจริญขึ้นมาอีกครั้ง เงินที่ได้มาส่วนใหญ่ในการสร้างวัด ได้มาจากการแก้บนของผู้คนที่ได้บนบานสารกล่าวขอจากพี่จุกแล้วสำเร็จสมดังสิ่งที่หวังไว้ ไม่ว่าจะเป็นขอในเรื่องค้าขายก็ดี ขอในเรื่องโชคลาภก็ดี ขอในเรื่องหน้าที่การงานก็ดี แม้กระทั่งในเรื่องคู่ครอง ก็สำเร็จดังใจหวังทุกราย แม้กระทั่งวิหารศักดิ์สิทธิ์ที่ประดิษฐานพระพุทธรูป 4 ภาค และพี่จุกองค์จำลองที่ให้กราบไหว้นั้น ก็เป็นศรัทธาจากเงินแก้บนของ
พี่จุกนั่นเอง

เหตุที่ทำให้ต้องชื่อว่า พี่จุก นั้น มีอยู่ว่า ในนิมิตของหลวงพ่อใหม่ที่ได้ยินเสียงของเด็กชายดังกล่าว ได้เอ่ยออกมาว่า

ฉันไม่ใช่หนูจุก ฉันอายุเยอะแล้ว ให้เรียกฉันว่าพี่จุก”

ซึ่งองค์จริงก็มีอายุกว่า 200 ปี จึงเป็นไปได้ว่าพี่จุกมีอายุเยอะ จนที่จะเรียกได้เกินกว่าคำว่า “พี่”

เรื่องปาฏิหาริย์ของ พี่จุก กุมารเทพ สามารถแบ่งออกได้ เป็นหลายแขนงด้วยกันเริ่มจากอย่างแรก ปาฏิหาริย์ทางด้านโชคลาภ ผู้ที่ได้โชคลาภจากพี่จุกมีเยอะแยะมากมาย บ้างก็เกิดจากการบนบานศาลกล่าว บ้างก็เกิดจากการขอกับพี่จุกตรงๆ บ้างก็ได้มาแบบลอยๆหรือที่เรียกว่าลาภลอย แบบที่สองจะเป็นทางด้านค้าขาย พ่อค้าแม่ขายส่วนใหญ่ จะขอพี่จุกให้ช่วยเรียกลูกค้าให้เข้ามาอุดหนุนสินค้าในร้าน บ้างก็ขอแบบระบุจำนวนยอดที่จะได้ บ้างก็บนขอให้ทำยอดให้ถึงที่หวัง แบบที่สามเป็นเรื่องทั่วไปเพราะว่าพี่จุกมีแต่ให้ ขอให้สอบได้ ขอให้ได้เลื่อนตำแหน่ง ขอให้ช่วยเหลือยามตกทุกข์ได้ยาก พี่จุกก็ให้สมดังหวังทุกอย่าง ดังจะเห็นได้จากถาวรวัตถุที่อยู่ในวัดสวนหลวง ก็ได้มาจากเงินที่ผู้มีจิตศรัทธาในองค์พี่จุกทั้งสิ้น

ที่เรียกเหตุพี่จุก กุมารเทพ เพราะว่า พี่จุกต่างจากกุมารทั่วๆไป ซึ่งกุมารทั่วไปส่วนใหญ่จะเป็นการพลีมาจากผงเถ้ากระดูกของมนุษย์แล้วบรรจุวิชาอาคมลงไปที่องค์กุมาร แต่พี่จุก กุมารเทพ เป็นร่างทิพย์ กายทิพย์ ที่สั่งสมบุญ บารมี โดยมาในรูปของไม้แกะสลักรูปเด็กผมจุก ดังนั้นกายทิพย์ของพี่จุกจึงมีมาได้หลากหลาย ไม่ว่าจะมาในร่างเด็ก มาในร่างหนุ่ม หรือมาในร่างของผู้สูงวัย ล้วนแล้ว พี่จุกมาเพื่อช่วยเหลือผู้ที่นับถือท่านและเชื่อว่าท่านมีจริง

วรพงษ์ เอี่ยมละออ (โก้ แม่กลอง) ผู้ค้นคว้าและเรียบเรียง

ท่านสามารถคัดลอกข้อความไปได้โดยการใส่ชื่อผู้เรียบเรียง
เพื่อเป็นการให้เกียรติผู้เรียบเรียง

The Truth of Tattooing Talisman (ความจริงของการสักยันต์)

 

Sakyan or Just Modern Tattooing

 

Tattooing of talisman or “sak yan” originated from time immemorial and it entails special rituals of “wai kru” before it can be done. The tattooing of talisman is not mere tattooing. It is something magical and purposeful. Conventionally, the tattooing of magical talisman is performed by a handful of learned guru masters for only a selected number of their disciples mainly for strengthening of their mind and, exceptionally, for battling evil forces or as their successors. These talismans are usually representation of animism together with ancient inscriptions. Each design and form of talisman carries with it a different alchemy and it is the master who chooses the designs to be tattooed on the individual disciples and what type of mystical knowledge he will impart to the latter. Basically. the disciples do not enjoy the liberty of choice.

 

The Ritual of “Wai Kru” (ไหว้ครู)

The ritual of “wai kru” is a serious ceremony. It is also a grand ceremony whereby both Gods and human come together to witness the initiation process. In the presence of both the immortals and mortals, an individual begs to be accepted as a disciple and takes an oath to abide by certain rules and regulations, including the “dos and don’ts” of the specific lineage. Different masters may impose varying stipulations but those in common are as follow:

 

The recipient of magical tattoo will (1) observe the taboos imposed by the master; (2) adhere to canon laws; and (3) exercise self-restrain. There are also some universal taboos imposed by the various masters, amongst other things, (a) refrain from immoral practices; (b) refrain from being un-filial; (c) refrain from certain types of food, e.g. food offered in funeral; (d) refraining from walking under clothe hangers and bamboos; (e) refrain from allowing a woman to cross over the body and et cetera.

 

When the master agrees to accept the requestor as his disciple, he will instruct the latter to make offerings to Rheesi, the witnessing Gods and ancestors. Tributes in the process include (1) joss sticks; (2) candles; (3) flowers; (4) gold leaf foils; (5) betel nuts; (5) cigarettes; (6) liquor; (7) baisri; (8) coconut; (9) banana; (10) 7 types of fruits; (11) tea; (12) cooked and raw pig’s head; (13) cooked and raw duck; (14) cooked and raw chicken; (15) cooked and raw shrimps; (16) cooked and raw fish; (17) raw pork, heart and liver; (18) raw eggs; (19) pastries; (20) sesame seeds; and water.

 

Tributes for Waikru

Photograph extracted from http://upic.me

 

When this ritual of “wai kru” is completed, only then will the master tattoo for his disciple and impart to him the magical knowledge. It is important to understand that a talisman tattoo has to be in a certain position where it should be for it to produce magical effect. Tattooing a talisman in the wrong position of the body will bring about counter-effect and extreme bad luck.

 

The Modern Trend of “Sak Yan” (สักยันต์)

 

 

Up-to-now, the ancient tradition of “wai kru” is not and cannot be dispensed with if the “sak yan” process is to be meaningful and useful. However, many laypeople, both men and women, are having their bodies tattooed but few actually went through the process of “wai kru” least being taught the secrets of activating the power of those talismans tattooed.

 

People nowadays went on tattooing talisman for a variety of reasons, ranging from the desire of wealth and invincibility to melancholic craving for love and sexual attraction. They choose their own tattoo designs and where they want them to be tattooed. They have very little knowledge and understanding of the tradition of “sak yan” (although many pretended as if they know a lot!).

 

What Happened to the Power of Invincibility?

 

corpse with talisman tattoos

Photograph extracted from www.dailynews.co.th

 

Furthermore, most secular or individual who perform popular tattooing of talisman without due consideration for the traditions is not a real master. Such individuals are at best tattoo artists who allows clients to choose their own designs and where they want the talismans to be tattooed. Both the tattoo artist and clients are eager to build a reciprocal relationship without the onus of rituals of “wai kru” and the precepts flowing there-from. Therefore, at the end of the day, the tattoo artist gets paid for his work and his clients get the required symbol tattoo on the surface of their skin.

 

Although this revelation may be crude but take a look around you and analyze your observation critically. How many of those who had had their bodies inked with talisman through the modern process have prospered, gained social acceptance, charmed others, and are really invincible? Or has the ink appearing on their bodies, especially their necks, hands, and legs projected them negatively and impressing on the general public a subculture of hooliganism that is being frowned upon?

 

Does She Look More Attractive with Tattooed Talismans?

 

girl with talisman tattoos

Photograph extracted from โพสท์จัง Webboard

 

Traditionally, talisman tattoos are supposed to help an individual avoid danger or difficult situation and bestow mental strength and stability but if it, on the contrary, causes one to slip into a subculture of tattoo superstition then the puzzle really needs to be reworked with a little more intelligence.