How to care for the Kuman Tong Deity, and which Kata to Chant;
Before you enter the house with the Kuman for the first time, light 36 incense sticks outside and pray to Mae Toranee (Mother Earth), Jao Tee and Jao Tang (the various local Deities, Devas and spirits), and other sacred presences in the household and family environment. Let your mind send a communication to the Kuman and let him know that you are inviting him to come and stay with you. Now you should also give a name to the Kuman Tong, one which you can easily remember at best.
Kata for giving the Name to the Kuman (chant when giving him his name).
“Naamaanang Samaa So Yudt Dta Tho Yudt Dta Tha” “In the Name of the Kroo Ba Ajarn – I name you (Name which you wish to give your Kuman Tong”.
Say this 3 times, and the next day chant only once. You must always remember his name and must introduce him to all people in the house, and ask him to also protect and lend prosperity to them all.
Kata Riak Kuman (Kata to call the Kuman Tong)
Chant to the Triple Gem first; ‘
Na Mo Dtassa Pakawadto Arahadto Sammaa Samputtassa
(3 times), then Chant the following Kata One time;
Gumaaro Waa Gumaaree Waa Aehi Jidt-Dtang Bpiyang Ma Ma Na Chaa Lee Dti Na Ma Pa Ta Aakajchaeuya Aakajchaahi Maani Maa Maa
Kumarn, or Kumara (Pali) means “young boy” (young girl would be “Kumaree”), Tong means golden.
Kumarn Tong (alternatively spelled “Kuman Tong”), is not a Buddhist practice, rather pure “Saiyasart” (Occultism, in this case, Necromancy). It would also be accurate to class the practice of keeping Kuman Tong as an essentially Animist practice. The genuine Kumatn Tong which was revered and created in Ancient times according to traditional method, by Adept practitioners of Saiyasart, was made by surgically removing the unborn fetus of a child from the womb of its Mother. The body of the child would then be taken to a cemetery for the conduction of the Ceremony to invoke a Kumatn Tong. The body is roasted until dry whilst the Mage chants incantations of Magical Kata. In the case of making a female spirit child, the effigy is not called Kumarn Tong, rather “Hoeng Pray”.
Some Kuman effigies will be soaked in Nam Man Prai, which has extract of a dead child or a person who died in violent circumstances or an unnatural death. This is much less common now, due to the fact that this practice is now illegal if using fat from human babies for the consecrating oil. There are however still some authentically made amulets appearing. Some years ago a famous monk was thrown out of the Buddhist Sangha for roasting a baby. He was convicted, but later continued to make magic as a layperson after his release. The practice of creating Necromantic effigies of a Kumarn Tong comes from age old tradition in Siam. Thai folk have made Bucha to Animistic spirits and ghosts since time immemorial. The original Kumarn Tong came from children who died whilst still in their mothers womb. The Magic makers would take these stillborn babies and adopt them as their children. From what information has been gathered from ancient Thai manuscripts about how to make a Kumarn Tong, it appears that the correct method is to remove the dead baby surgically from the mothers womb, and take it to undergo the proper ceremonial ritual; The baby must be roasted until dry. This must be completed before dawn, and should be performed in a cemetery. Once the rite is completed, the dry roasted Kumarn should be painted with Ya Lak (a kind of lacquer used to cover amulets and Takrut with gold leaf), and covered in gold leaf. This is the real reason why this effigy received the name of “Kumarn Tong” (which means “Golden Baby Boy”).
Kuman Tong in Modern times
As society developed and became “Civilized”, the practice of roasting dead babies became legally impossible to do, and so an adaptation of the making method was developed. One of the ways was to make a clay effigy using the earth from seven cemeteries, Mai Rak Soorn wood, or Mai Mayom wood was also used for making Kumarn Tong statues. Even iron is now used for the making of Kumarn Tong effigies. To invoke the magical power, the effigy is implanted with Kata to bring the Kumarn to life.
This is done by using Kata Taat See (invoking four elements), and Kata Agarn Sam Sip Sorng (32 parts of the Human body). It is believed, that this will cause the mind and spirit of a dead boy to arise within the effigy. Modern Kumarn effigies normally have curly hair, whereas the older style ones are bald, a should be the case with an unborn baby. The traditional methods state that a Kumarn must be treated like your own child. He must be offered food and drink, and even be called to come and eat every single time you are about to have the meal. It is believed that if the Kumarn is handled properly according to the correct ceremonies, he will then protect the house and its inhabitants from danger, and increase good business too.
How to revere Kuman Tong
In Modern times, is has become common practice to offer “Nam Daeng” (a kind of red syrup drink), incense and flowers. This is of course done in moments of prayer or ceremony, but it should never be forgotten to call to come and eat when it is the meal time.
Modern Kumarn Tong statues are mixed to a special formula, which varies slightly depending on the creator. One of the currently popular Kuman Tong makers of the moment in Thailand is Hlwong Phu Yaem of Wat Sam Ngam in Nakorn Pathom. He makes his statues according to the Dtamrap (recipe) of the Masters of the lineage who taught him the Wicha of Kuman Tong. His statues contain the following ingredients in the clay mixture;
- Earth from 7 cemeteries
- Ashes of burnt bones taken from 7 Meru Chedis (relic Stupas)
- Earth from 7 salt licks
- Earth from 7 sacred caves
- Earth from 7 river mouths
- Earth from seven fields or gardens
- Ashes from the burnt bones of 7 dead children
- broken pieces of temple wall
The clay is then baked according to the traditional method, and the resulting statue is then given “Pluk Sek” (incantations) and empowered during a period of one year.
Kata Suad Bucha Kuman Tong (Dtugadtaa Tong)
Putassa Buchaa Tamassa Buchaa Sangkassa Buchaa
Badti Badti Buchaa Pawandtumae Ugaasa Ugaasa
“I beg to revere the Dtugadtaa Tong, that consciousness arises in the eyes, the mind, the body of the Kuman. Through all the merits I may have accumulated since endless lives uncountable, may all great fortunes and blessings come to me from all eight directions. May these blessings be bestowed on me through the Dtugadtaa Tong, who I shall pay offerings and respects to, and maintain with nourishment and caring affection each and every day. The word “Dtugadtaa means “Doll”.
Before you decide whether you want to have a Kuman Tong, you should seriously consider whether you have the time and pacience to keep the strict rule of not neglecting the Kuman Tong, offering food and drink every mealtime. The Kuman Tong practice is pure Saiyasart and a form of Necromancy. This kind of practice is a matter of your personal choice whether you see fit to “Liang Kuman Tong” (rear a golden child). For Buddhists of the purist traditions, the Kuman Tong is not part of the practice of Buddhism, but if you are not a Buddhist and view the matter from the point of view of an occultist, or a person looking for magical assistance, then perhaps the Kuman Tong is the thing for you.
How to Worship Kuman Tong (Traditional Method);
The first time you bring a Kuman to the home, you must first light 11 incense sticks, and ask the local Devas for permission to bring the Kuman into the Dwelling area.
Then use 5 incense stick to bring the Kuman into the house.
Light the 5 incense stick on the Buddha Bucha altar. Place the Kuman on a separate al;tar, or at least lower than the Buddhas or Monk images.
Kuman Tong Full Ceremonial Method
Chant and make offerings every morning and evening, and chant the Nippana Sutra for Prai 7 times each session (always chant Kata to the Triple Gem 3 times before any other Kata Chanting).
Kata for calling the Kuman Spirit to come and be your companion
Jijeruni Jidt-Dtang Jae Dta Sigang Ruubpang Nippaanang Dtang Nippudting Pa Ta Na Ma Dtaecho Taadtu Tikang
Waa A Sa Ja Pa Waa Dto Saen Dto Aegachaanang Barang Yadtawaa Aakajchaahi
Kata for invoking the Kuman to come to life and do jobs for you
Jijeruni Jidt-Dtang Jae Dta Sigang Ruubpang Nippaanang Dtang Nippudting Ma Pa Ta Na Bpathawii Taadtu Tikang Waa Pa Ga Sa Ja Waa Dto Saen Dto Bpas Saa Hattayang Siwang Chiwang Udt-Dtaedti
Kata for fending off or chasing away Kuman or Prai spirits
Jijeruni Jidt-Dtang Jae Dta Sigang Ruubpang Nippaanang Dtang Nippudting Na Ma Pa Ta Aabpo Taadtu Tikang Waa Ja Pa Ga Sa Waa Dto Saen Dto As Saa So Nippaanang Suunyang Kajchadti
Kata for telling the Prai (Kuman Tong) to stay put in a place
Jijeruni Jidt-Dtang Jae Dta Sigang Ruubpang Nippaanang Dtang Nippudting Ta Na Ma Pa Waa Yo Taadtu Tikang Waa Sa Ja Pa Ga Waa Dto Saen Dto Puttaa Pantanaa Yagang Pan Tadt Dtawaa
If you have little time and need a short way to do this, make offerings as usual with incense, rice whisky or fruits, savories and sweets, and use the following Kata for various purposes;
Heart Mantras of Nippanasut
- Sa A Ni So (call to come to you)
- So Sa A Ni (awaken and empower to send on missions)
- Ni So Sa A (use to ward away spirits and ghosts)
- A Ni So Sa (use to make the Kuman stay in one place)