Inn Wicha – It Takes Two To Make A Sweet Valentine (Part 1)

Inn wicha

, is a Kreung Rang originating from the kingdom of Lanna. “Inn” means “to love ardently”. It has several names, such as Inn Ngern, Inn Thong, Inn Kaew and Inn Saeng, which all refer to the same wicha, but serve to differentiate them by relative value or efficacy.

 

Inn depicts the likeness of a couple hugging and kissing each other and are especially good for Saneh and Kar Kai. There are several variants; a couple standing or sitting, embracing each other, hugging the neck or back, and kissing at the mouth or cheek. Some Inn also depicts a couple engaged in the act of copulation. These variations have given rise to the various classifications of Inn such as Inn Koo

, Inn Thong and more. Each affects a different form of metta, such as Mahasaneh, MettaLuang, Mahaniyom or Amnaj.

 

Inn wicha is actually a form of white magic. It does not involve the practice of Necromancy, and all materials involved in its creation are Mongkon (auspicious) and Katha Saksit in nature. It enables the wielder of the Inn to have Maha Mongkon Cheewit, capitalizing on the Boon of all the Phra Ajarn who consecrate the sacred Arkhom into the Inn.

Before invoking Inn, users must write their Duang Chatah (horoscope; birth date and time) and wishes down, before inserting it into the Inn, and undertake suad pawana to establish Palangjit (your psychic connection with the Phra Ajarn, in order to share his Boon). They must also recite katha to boost the power of the Inn. In order for the katha to be effective, users should cultivate an aura of peace and serenity. They will then invoke the Boon of their Phra Ajarn, lending their spirit strength and virtue, thus enabling all their wishes to come true.

Since this wicha does not involve invoking supernatural entities, one does not have to offer food or drinks to it. One might bring an Inn to the temple to make merits, as well as practice Vipassana Gammatan with it. The more skilful the user is at Vipassana, the more powerful their Inn becomes.

Inn will provide you with whatever you wish for. Once the wielder of an Inn recites the katha frequently enough, even passing desires will be granted, as Inn will fulfil all whims and wishes. Users must be extra mindful of their speech, actions and even passing thoughts, taking care to avoid frivolous wishes.

Have utmost faith and do not have doubts your Inn. Do not wish harm or speak negatively about others, as the Inn is unable to discern good from bad, and merely fulfills all wishes. That is why the Kruba Ajarn urged devotees to suad katha in order to make proper wishes, as what they wish for will arrive eventually, and the results will be phenomenal.

 

 

 

 

 

 

Legends and Origins      

They are several legends connected to it, but the true origin of the imagery, and the inception of this wicha, have been lost to time.

There are certain similar concepts found in the legends across the cultures of the world.

A legend in Myanmar recounts the origin of the world, where the first Man and Woman, named Pu Sangkasa

and Yar Sangka See, appeared on Earth. Their union came to populate the world as we know it today. Thus, they have come to symbolize birth, creation, sustenance and growth.

 

In China, there is the concept of Yin and Yang. Yin symbolizes, chaos, cold, darkness, and the feminine, while Yang symbolizes; order, heat, light, and masculinity. Ying is represented by a broken line (⚋) and yang, a solid line (⚊).

The I-Ching (The Book Of Changes), contains the idea of “太极生两仪，两仪生四象，四象生八卦”. Loosely translated, this describes how an original force, diverges into two forces of opposing polarities. These forces further branch out into 4 facets each, forming the 8 trigrams. The union of Yin and Yang, therefore, is said to hold bind together everything in existence, ensuring that they exist in a harmonious equilibrium.

 

 

Some sources believe that its most basic form, the symbol of a man in copulation with a lady, originated from Tibet. It shows a man in copulation with a lady, representative of the origin of life, growth and transcendence beyond opposites. The male figure represents wisdom, and the female figure represents compassion, and the merging of wisdom and compassion symbolizes the experience of bliss, arising from a level of enlightenment borne of transcendence from duality (such as the struggle between love and hate).

 

 

Perhaps the closest ideological twin of Inn wicha, has its roots in ancient Brahmanism. As Brahmanism and Buddhism developed side by side during the late 7^th century A.D. in ancient Siam, the idea of “Kama”, rooted in the philosophies of Brahminism, closely resembles the balance and order that Inn strives towards.

 

Kama, Kamadeva and Kamasutra

Kama as a Foundation of Life

Kama

(not to be confused with Kamma in Pali, which means Cause and Effect) in Sanskrit has several connotations; desire, passion, longing, pleasure, emotional fulfilment, sensuality etc. In Hinduism, it is tied to 3 other conceptual foundations of life, namely Dharma (the search for Truth, Morality, Virtue), Artha (purpose, meaning, livelihood, prosperity etc) and Moksha (liberation, enlightenment, spirituality etc). Together, these are collectively known as Puruṣārtha, or “the purpose of a human soul”.

 

It is believed that Dharma and Moksha should not be sacrificed in pursuit of Kama and Artha, but rather, pursuing Kama and Artha in accord with Dharma, will ensure one’s success on the journey towards Moksha.

 

The Legend of Kamadeva

The concept of Kama is personified by the deity Kamadeva

.  Popular legend describes how Kama came to be a fundamental aspect of existence. The deities led by Indra were often at war with the Asura. The heavens and deities suffered countless defeats and endless torment under the yoke of a powerful Asura named Tārakāsura. They were utterly and totally crushed, to the point of near-collapse.

 

In a bid to restore order, Brahma

informed the deities of Tārakāsura’s Achilles heel (as he was the one who gave him Tārakāsura near-infinite power and indestructibility), revealing to them that he could only be destroyed by a son born to Shiva.

 

A major obstacle stood in their way, however. Following the tragic suicide of his wife Sati

, Shiva had decided to remain an ascetic, swearing off pleasures and comforts, choosing instead to live a life of austerity, meditation, and quiet contemplation.

 

Brahma urged a goddess named Parvati

to seduce Shiva so that their offspring would be able to save the deities from Tārakāsura. To aid in her mission, Indra decreed that Kamadeva should attempt to penetrate Shiva’s intense meditative concentration, with passion. To sneak past Shiva’s fearsome gatekeeper, Nandi, Kamadeva used his powers to spout forth a season of Spring. He turned himself into a formless fragrant southern breeze, wafting right past Nandi, and into Shiva’s abode.

 

Once inside, he delivered the charm, shooting Shiva in the heart with a flower arrow. Awoken by the shot, Shiva was enraged, opening his destructive third eye, and burning Kamadeva to ashes. Shiva was then met by Parvati, who told him of Tārakāsura’s tyranny, beseeching him to come to their aid. Shiva agreed to their marriage and consummated it there and then.

Their son Kartikeya

, destroyed the evil Tārakāsura, freeing the deities from the yoke of oppression. Shiva also agreed to revive Kamadeva, however, he could only revive a disembodied form, the spirit of love and passion, who went on to spread both of those qualities throughout the universe.

 

 

Kamasutra

Although the Kamasutra is believed to have existed around the 4^th century B.C., the Indologist Wendy Doniger who had co-translated the Kamasutra

and published many papers on related Hindu texts, suggests that the Kamasutra may have been compiled during the 3^rd century A.D. based on research and evidence (Wendy Doniger & Sudhir Kakar (2002). Kamasutra. Oxford World’s Classics. Oxford University Press. pp. xi-xii).

 

Mention the “Kamasutra” and images of contorted sexual positions will likely come to mind. It is a common misconception that the text focuses primarily on the acts and positions of copulation. However, only 20 % of the text contains descriptions of sex positions, and there were initially no illustrations in the sutra itself. These images were actually found on carvings in ancient temples. As its popularity grew in the West, these images were later added to the text.

The Kamasutra contains more than just sexual positions. Out of the 4 themes (Dharma, Artha, Kama and Moksha) contained in the Puruṣārtha, the text explores Kama the deepest, thus earning it the name “Kama Sutra”. A mental, emotional and physical approach to all of life’s emotional and sensual pursuits are explored in detail within, with the aim of guiding individuals to fulfil Kama in their lives.

 

 

The original wicha of Inn Thong drew its power from the 4 aspects of Puruṣārtha. In modern times, however, it is commonly misunderstood as a tool for sexual exploitation. The truth is however, it is a multi-faceted wicha, capable of engendering the will, resolve, and suitable philosophies needed to pursue every aspect of the human experience.

In Part 2, we will explore the proper ways to worship and utilize the wicha of Inn Thong for a smooth sailing life.