{"product_id":"por-sala-tan-copy-30","title":"Por Sala Tan","description":"\u003cp\u003ePST05\u003c\/p\u003e\n\u003ch1\u003eNgan Naman Dum\u003c\/h1\u003e\n\u003cp\u003e\u003cstrong\u003ePor Sala Tan\u003cbr\u003eB.E 2510 (1967)\u003c\/strong\u003e\u003cbr\u003e\u003cstrong\u003eBarang Artifact\u003c\/strong\u003e\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eSacred Craftsmanship\u003c\/h2\u003e\n\u003cp\u003eEach artifact was individually formed and ritually worked by hand. Natural differences in the old materials, black oil compound, surface texture, gold-leaf application, bindings and embedded components therefore make every surviving example unique.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eSummary\u003c\/h2\u003e\n\u003cp\u003eThe \u003cstrong\u003eNgan Naman Dum\u003c\/strong\u003e is a Barang artifact prepared by \u003cstrong\u003ePor Sala Tan in B.E. 2510\u003c\/strong\u003e following an unusual incident at an abandoned temple in Fang.\u003c\/p\u003e\n\u003cp\u003eA group of forest monks intended to restore the temple so that they could reside there and serve the surrounding community. During the cleaning process, however, they repeatedly encountered a mysterious \u003cstrong\u003eblack oil appearing across the floor\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThe senior monk also perceived small unidentified beings during meditation.\u003c\/p\u003e\n\u003cp\u003eWhen Por Sala Tan was called to investigate, he identified them as \u003cstrong\u003eMini Ngans\u003c\/strong\u003e remaining from the practices of an earlier master who had once used the abandoned temple for Barang ceremonies.\u003c\/p\u003e\n\u003cp\u003ePor Sala Tan subsequently prepared a specialised compound and used it to contain the Mini Ngans individually.\u003c\/p\u003e\n\u003cp\u003eA total of \u003cstrong\u003e99 pieces\u003c\/strong\u003e were created.\u003c\/p\u003e\n\u003cp\u003eThe name \u003cstrong\u003eNgan Naman Dum\u003c\/strong\u003e directly reflects one of the most distinctive materials associated with the event: the \u003cstrong\u003eblack oil — Naman Dum — gathered from the temple itself\u003c\/strong\u003e.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eHistorical Background\u003c\/h2\u003e\n\u003cp\u003eThe temple had already been abandoned for some time when a group of forest monks decided to restore it.\u003c\/p\u003e\n\u003cp\u003eTheir intention was practical and community-minded. Once repaired, the old temple could again provide accommodation for monks while becoming a functioning religious centre for nearby villagers.\u003c\/p\u003e\n\u003cp\u003eCleaning the grounds initially proceeded normally.\u003c\/p\u003e\n\u003cp\u003eOne room, however, presented a recurring problem.\u003c\/p\u003e\n\u003cp\u003eA dark oily substance repeatedly appeared upon the floor. The monks would clean it away, only to discover that it had returned.\u003c\/p\u003e\n\u003cp\u003eDuring meditation, the lead monk subsequently perceived \u003cstrong\u003esmall mysterious forms within the same area\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThe monks initially considered whether lingering spirits might be responsible. Rites were therefore performed to release spiritual presences associated with the abandoned site.\u003c\/p\u003e\n\u003cp\u003eThe activity nevertheless continued.\u003c\/p\u003e\n\u003cp\u003eUnable to identify the phenomenon through their own practice, the monks sought assistance from Por Sala Tan, whose experience included forms of wiccha outside the monks' own tradition.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eOrigins of the Materials\u003c\/h2\u003e\n\u003ch3\u003eBlack Oil — Naman Dum\u003c\/h3\u003e\n\u003cp\u003eThe defining material was the \u003cstrong\u003eblack oily substance collected from the floor of the abandoned temple\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eAccording to the account, Por Sala Tan recognised its connection with the Mini Ngans and incorporated it directly into the compound prepared for the ritual.\u003c\/p\u003e\n\u003cp\u003eRather than discarding the substance, he therefore transformed the material associated with the disturbance into part of the vessel used to contain it.\u003c\/p\u003e\n\u003ch3\u003eCoffin Wood from Nine Children's Coffins\u003c\/h3\u003e\n\u003cp\u003eMaterial from \u003cstrong\u003enine children's coffins\u003c\/strong\u003e formed another component of the preparation.\u003c\/p\u003e\n\u003cp\u003eWithin this particular Barang construction, the coffin material belonged to the death-associated ingredients used to create a sufficiently receptive ritual medium.\u003c\/p\u003e\n\u003ch3\u003eSoil from Seven Cemeteries\u003c\/h3\u003e\n\u003cp\u003ePor Sala Tan also gathered \u003cstrong\u003esoil associated with seven cemeteries\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThe use of multiple cemetery sources created another layer within the compound, connecting the finished material with the traditional death-ground aspect of the wiccha.\u003c\/p\u003e\n\u003ch3\u003eYoni Seeds from Seven Mae\u003c\/h3\u003e\n\u003cp\u003eThe preparation further incorporated \u003cstrong\u003eYoni seeds associated with seven female spirits, referred to as Mae\u003c\/strong\u003e within the account.\u003c\/p\u003e\n\u003cp\u003eThese formed part of the specialised material formula Por Sala Tan used when preparing the vessels for the Mini Ngans.\u003c\/p\u003e\n\u003ch3\u003eBlack Sesame\u003c\/h3\u003e\n\u003cp\u003e\u003cstrong\u003eBlack sesame seeds\u003c\/strong\u003e completed another component of the mixture.\u003c\/p\u003e\n\u003cp\u003eTogether, these materials were combined with the Naman Dum collected from the temple, producing the dark ritual substance from which the individual pieces were prepared.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eRitual\u003c\/h2\u003e\n\u003cp\u003ePor Sala Tan's first task was to determine what remained within the abandoned temple.\u003c\/p\u003e\n\u003cp\u003eAccording to the lineage account, he concluded that the small presences were \u003cstrong\u003enot ordinary wandering spirits\u003c\/strong\u003e. Instead, they were Mini Ngans connected with an earlier practitioner who had once conducted Barang ceremonies at the site.\u003c\/p\u003e\n\u003cp\u003eThe former practitioner was remembered as someone who frequently consumed alcohol and did not always complete his ritual work properly.\u003c\/p\u003e\n\u003cp\u003ePor Sala Tan observed that the Mini Ngans had previously been \u003cstrong\u003eregularly fed rice wine\u003c\/strong\u003e. With the temple abandoned and their former ritual cycle discontinued, they were described as moving through the room in search of the offerings to which they had become accustomed.\u003c\/p\u003e\n\u003cp\u003ePor Sala Tan therefore prepared the compound of coffin wood, cemetery soil, Yoni seeds, black sesame and the black temple oil.\u003c\/p\u003e\n\u003cp\u003eUsing this material as the ritual medium, he worked with the Mini Ngans \u003cstrong\u003eone by one\u003c\/strong\u003e, incorporating each into an individual Ngan.\u003c\/p\u003e\n\u003cp\u003eThe process continued until \u003cstrong\u003e99 Mini Ngans\u003c\/strong\u003e had been prepared.\u003c\/p\u003e\n\u003cp\u003eRather than being a conventional mass-produced batch followed by a collective blessing, the traditional account therefore describes the 99 pieces as the direct result of the temple-clearing ritual itself.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eBlessings and Effects\u003c\/h2\u003e\n\u003cp\u003eWithin Por Sala Tan's Barang tradition, Ngan is principally associated with \u003cstrong\u003eMetta, Saneh, opportunity, communication and assistance in worldly affairs\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThe Ngan Naman Dum has a distinctly different background from ordinary attraction pieces because its origin is tied to the Mini Ngans encountered at the abandoned temple.\u003c\/p\u003e\n\u003cp\u003eTraditional applications associated with such a piece include:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e\n\u003cstrong\u003eMetta Maha Niyom\u003c\/strong\u003e — favourable reception and goodwill.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eMaha Saneh\u003c\/strong\u003e — personal attraction and magnetism.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eChok Lap\u003c\/strong\u003e — unexpected opportunities and fortunate openings.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eBusiness Assistance\u003c\/strong\u003e — supporting trade, customers and livelihood.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eOpportunity\u003c\/strong\u003e — helping circumstances develop where previously there was little movement.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eCommunication\u003c\/strong\u003e — supporting smoother interaction with other people.\u003c\/li\u003e\n\u003cli\u003e\n\u003cstrong\u003eAwareness\u003c\/strong\u003e — traditionally associated with greater sensitivity towards circumstances and surroundings.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eIts Barang character makes it very different in orientation from a conventional Buddha-form amulet. It belongs specifically to Por Sala Tan's spirit-associated folk-wiccha practice.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eModern Application\u003c\/h2\u003e\n\u003cp\u003eFor modern keepers, Ngan Naman Dum is best understood as a \u003cstrong\u003especialised Barang artifact with strong historical provenance\u003c\/strong\u003e, rather than simply another wealth or attraction amulet.\u003c\/p\u003e\n\u003cp\u003eIts traditional qualities translate most naturally into occupations involving people, opportunity and commercial interaction — particularly sales, trading, negotiation and independent business.\u003c\/p\u003e\n\u003cp\u003eCollectors may value it for another reason altogether.\u003c\/p\u003e\n\u003cp\u003eWith only \u003cstrong\u003e99 examples reportedly prepared\u003c\/strong\u003e, its significance lies heavily in the unusual circumstances of its creation. The batch preserves a specific episode involving an abandoned temple, forest monks, an earlier Barang practitioner and Por Sala Tan's intervention.\u003c\/p\u003e\n\u003cp\u003eIt is therefore both a functional artifact within its tradition and a record of an unusual episode in Por Sala Tan's early wiccha.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003ePhysical Details\u003c\/h2\u003e\n\u003cp\u003eThis Ngan Naman Dum dates to \u003cstrong\u003eB.E. 2510 (1967)\u003c\/strong\u003e and measures approximately \u003cstrong\u003e2 cm\u003c\/strong\u003e. The compact standing Ngan is formed from a dark Barang compound with an aged black-brown surface and surviving traces of applied gold leaf. A cord or old binding remains around the central body, while a small takrut-like metal component is visibly embedded towards the lower portion of the reverse. The irregular surface, aged material and hand-finished construction are consistent with the individually prepared character of the batch. The artifact is protected within a fitted clear plastic casing.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003eRecommended Pairing\u003c\/h2\u003e\n\u003cp\u003eBecause Ngan Naman Dum is strongly Barang in character, it may be paired with a \u003cstrong\u003emainstream Buddha-form amulet\u003c\/strong\u003esuch as Phra Somdej or Phra Kring where the keeper prefers a more balanced everyday arrangement.\u003c\/p\u003e\n\u003cp\u003eFor commercial purposes, it can also accompany a \u003cstrong\u003eSalika\u003c\/strong\u003e, with the Salika concentrating upon speech and customer communication while the Ngan supports Metta, opportunity and worldly assistance.\u003c\/p\u003e\n\u003cp\u003eA dedicated wealth amulet may likewise complement the piece where financial movement is the principal intention.\u003c\/p\u003e\n\u003chr\u003e\n\u003ch2\u003ePersonal Notes\u003c\/h2\u003e\n\u003cp\u003eWhat makes \u003cstrong\u003eNgan Naman Dum\u003c\/strong\u003e particularly significant is that the batch was apparently \u003cstrong\u003enever conceived as an ordinary commercial release\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eIts creation arose from a problem.\u003c\/p\u003e\n\u003cp\u003eForest monks wanted to restore an abandoned temple, but repeatedly encountered the mysterious black oil and small presences within one of its rooms. Their own rites had not resolved what they were experiencing, leading them to seek Por Sala Tan's assistance.\u003c\/p\u003e\n\u003cp\u003ePor Sala Tan interpreted what remained there through a very different branch of wiccha.\u003c\/p\u003e\n\u003cp\u003eInstead of simply attempting to drive the Mini Ngans away, he prepared the necessary materials and worked with them individually, ultimately producing \u003cstrong\u003e99 pieces\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThose pieces were then distributed amongst the monks and villagers connected with the ceremony, while the remaining examples passed to \u003cstrong\u003eAc Tum and Ac Lek\u003c\/strong\u003e.\u003c\/p\u003e\n\u003cp\u003eThe larger Bucha said to remain at the temple is especially important to the story, because it links the portable artifacts back to the place and ceremony from which they originated.\u003c\/p\u003e\n\u003cp\u003eFor me, this is what distinguishes Ngan Naman Dum within Por Sala Tan's work.\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eIt was not a batch created first and given a story afterwards; according to its lineage history, the event itself was the reason the batch came into existence.\u003c\/strong\u003e\u003c\/p\u003e","brand":"OOBThaiAmulets","offers":[{"title":"Default Title","offer_id":48015413706889,"sku":null,"price":187.0,"currency_code":"SGD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0602\/1831\/0793\/files\/Untitled-338_aebf58b2-cadc-4c12-bdfd-aa946a042c51.jpg?v=1787645380","url":"https:\/\/oobamulets.com\/products\/por-sala-tan-copy-30","provider":"OOBThaiAmulets","version":"1.0","type":"link"}