HUYNH DINH

THAI SACRED YANT

108 YANTRA, RUESI

Volume 1
12/31/2010

The number 108 does not mean that there are only
108 Ruesi - the word 108 is used to indicate "lots
of"...in Thailand it is a common phrase used to mean
an uncountable number.The number one hundred
and eight is of course a sacred number in Buddhist
tradition.
2
Introducion to Sacred Na

In order to Practise Buddha Magic using Sacred Na

or Sacred Yant as a medium, one should first learn

the basic foundation of the tradition and the practise

methods before one begin.

There are several Elements of the practise that must

be respected;

One of the Most important Elements being the

connecting of spirit and mind with the "Kroo Baa

Ajarn" Or "Guru of the Teachings"

If you don't have a Kroo Baa Ajarn, you could be in

danger of either Madness or Posession (known as

Khao Song)

3
Khao Song is not the same as "Song Jao" *

A Master of Buddha Magic can attain the state of

Song Jao but should definitely not have to be

subject to khao Song.

One must know the way to make offerings (known

as "Tawaay Krueang Sawaey") to the Kroo Ruesii

One should have knowledge in the Art of writing

Spells in the Khorm Language, and be able to

meditate in the Vipassana method of stilling the

mind.

One should know how to close the ceremony of Wai

Kroo correctly, in order to avoid being pestered by

ghosts and spirits from other dimensions.One should

know the sacred Mantra; "Kataa Chinabanchorn"

4
which was revealed to the world by Hlwong Por

Thoe of Wat Rakang.

One should know the full series of Kataa necessary

for making magic that is complete in its execution

method.

Incomplete ceremonies can endanger one's mental

balance, and lead to entropy of the magic power

(known as "Khong Sueam" in Thai).

One should learn about the Pitii Rap Khant, and how

to perform it.

One should recieve the laying on of the Ruesii Head

(Por Gae Ruesii) to connect with the Guru teacher -

this ceremony is called "Pitii Korb kroo"

5
 108 Na designs

These sacred geometry designs shall ne split into

sections, according to the nature of the magic
intended buy each design.As students of the yant
may already know, these designs are of several
different magical natures and have different general
purposes.

6
The 108 Na designs shall begin to appear in these
subsections as they are created.

1. Maetthaa - Loving Kindness

2. Kong Grapan Chathri - Invinciblility/Warrior's
protection
3. Tam Kwam - Result Magic
4. Klaew Klaad - Avoidance of danger
5. Sanaeh - Charms for love or preference
6. Mahaniyom - popularity charms
7. Choke Laap - Fortune and Riches
8. Na Ruam Jai
9. Gunstopper -(Maha Ud/ Ud Bpern)
10. Na Haam
11. Na Prohmapaktra
12. Na Suwannapboedok- (sariga bird Na)

7
Maetthaa - Loving Kindness

Maetthaa means "Compassion", or "Mercifulness" -

the use of Maetthaa magic in Buddhism is used to
avoid enemies and dangers not through the Sorcery
of the Kong Grapan spell, but through the likeability
that one acheives through wearing meatthaa magic -
thus having no need for protection, due to the fact
that one has little, or no, real enemies.
One of the most recommendable forms of Buddha
magic obtainable is, whether it could be as a Sak
yant, or just as a kata or an amulet.

8
 Na Maetthaa Moe Garuna Put Bpraanii Taa Yin
Dee - Ya Aen Duu

This is the Kata Hua Jai (Heart Mantra) used when

making Na Maetthaa.

Notice that the first of each of the 5 phrases of the

Kata are the five syllables of Kata Pra Putta Jao Ha
Praongk (5 Dhyani Buddhas Kata).

Na Moe Put Taa Ya

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Na (Maetta - means freindliness and compassion),
Moe (Garunaa - means generosity), Put (Bpraanii -
means mercy) Dtaa (Yin Dee - means to welcome
and be pleased to help towards to others) Ya (Aen
Duu - means to be worried and concerned about
others). As you can see the meaning of this Kata is
obviously Maetta through and through

10
 NA MOE PUT TAA YA

1. Na (Maetta - means freindlyness and

compassion),
2. Moe (Garunaa - means generosity),
3. Put (Bpraanii - means mercy)
4. Taa (Yin Dee - means to welcome and be
pleased to help towards to others)
5. Ya (Aen Duu - means to be worried and
concerned about
others).

As you can see the meaning of this Kata is obviously

Maetta through and through.

Na Hnaa Tong

11
Na Hnaa Tong is of the Maethaa Mahaniyom/Maha
Sanaeh family of Na/Yant.

Intended to attract friendly interest, love and

compassion - protection from illness is also inflected.

This is often cast as a spell by rubbing gold leaf on

the forehead and then blowing the necessary kata

into it.

Good for business too -- makes you

likeable/believable when talking to customers.

12
 Whilst inscribing the Agkara letter Na, chant

Naamanangsamaasoe Yuth-thath-toe yuthath-ta

haeng naama Pra Puu
Bpen Jao.
13
Na Bpen Agkara Na Na Maetthaa Arahang Sammaa
Samputtoe.

Whilst inscribing the Agkara letter Moe, chant

Naamanangsamaasoe Yuth-thath-toe yuthath-ta

haeng naama Pra Puu
Bpen Jao.
Moe Bpen Agkara Moe Moe Maetthaa Arahang
Sammaa Samputtoe.

Whilst inscribing the Agkara letter Put, chant

Naamanangsamaasoe Yuth-thath-toe yuthath-ta

haeng naama Pra Puu
Bpen Jao.
Put Bpen Agkara Put Put Maetthaa Arahang
Sammaa Samputtoe.

14
 Whilst inscribing the Agkara letter Taa, chant

Naamanangsamaasoe Yuth-thath-toe yuthath-ta

haeng naama Pra Puu
Bpen Jao.
Taa Bpen Agkara Taa Taa Maetthaa Arahang
Sammaa Samputtoe.

Whilst inscribing the Agkara letter Ya, chant

Naamanangsamaasoe Yuth-thath-toe yuthath-ta

haeng naama Pra Puu
Bpen Jao.
Ya Bpen Agkara Ya Ya Maetthaa Arahang Sammaa
Samputtoe.

After this, chant

Na Suwannoe namassithawaa, Khor Hnaa Khor

Rasamii Hnaa Khapajao.
Mii rasamii hmuean dang tong kam
15
 (Project it into the Pintu of the Na [the circle at

the head of the Na with the curved line]).

Then chant

Moe Garoemanii Choethaganja

Khor Hnaa Khor Rasamii Hnaa Khapajao.
Mii rasamii hmuean yaang Gaew Manii Chote

(Project into the Tanta [second part of the Na -

see my explanation of the five elements of Na

design].

Then chant

Put Gaaroesangkamae Saethtangja

Khor Hnaa Khor Rasamii Hnaa Khapajao.
Mii rasamii hmuean yaang Hoy Sangkh

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 (Project into the paeta)

Chant

Taa Gaaroe Siriyae Aewa

Khor Hnaa Khor Rasamii Hnaa Khapajao.
Mii rasamii hmuean Pra Suriyaa Daed Awn

(Project into the Angku).

Chant

Ya Garoemugaewaja
Khor Hnaa Khor Rasamii Hnaa Khapajao.
Mii rasamii hmuean Yaang Hoy Mugkh Putta Ma
Mang.

(Invoke into the Siira).

Puttang Saranag Kajchaami (refuge in the Buddha).

17
 (Project into the head of the "Ongk Pra" (Buddha

image above the Na).

Tammang Sarang kajchaami (refuge in the Dharma)

(Project into the body of Ongk Pra).

Sangkang Saranang kajchaami (Refuge in the

Sangha)

(Project into the feet/base of the Ongk Pra).

Whilst inscribing the letters MA A U at the end,

chant;

Agkara Ma Bpen agkara Ma (for the Ma)

Agkara A Bpen agkara A (for the A)

Agkara U Bpen agkara U (for the U).

Kata for the Unaalome

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Unaaloemaa Bpana Chaayathae.

After this, chant the following into the Na

Garaniiya (generosity) Maetthaa (compassion and

favour) Garunaa

(Mercy) Mutithaa Ubaegkhaa (non

attachment/entanglement in matters)

Naarii Jaggawath-thiraachaa (Jaggawath means

empire, raachaa means king

or ruler/emperor makes you protected by the lord)

Manoejoerang

(manoe means mind, joerang means villain - protect

from evil doers)

Maetthaa Jith-thang Biyang Ma Ma (Biyang means

Majestic, Maetthaa Jith-thang means merciful

19
mind/thoughts). Ma Ma is a kind of calling towards

oneself (come here)

You can make this Na on the forehead with gold

leaf, or oil, or you can

tattoo it soemwhere if you like in ink (but I dont

recommend the forehead!).

You can make it on a cake of face powder and

use to powder your face with (many ladies of the

night do this).

If you inscribe it into the powder or when patting

your face with it,

chant;

Sappae Chanaa Pahuu Chanaa.

Alternatively you can put it on lip gloss (in

Thailand you can buy lip gloss aw a waxy

20
 substance in a flat round tin/platic lid - this is

easy to inscribe the Na onto...modern lipstick is

the wrong shape for it to be possible).

This Charm is even powerful effect when

meeting people in High Social positions.

Prohmapaktra

Angel's face, or Brahma face...in Pali,

the word Prahma means both angelic

being, and Brahma.

In Thai known as Na Promapaktr

The Khom agkara in the face says

(from top to bottom) "Na Moe Pu Ttaa Ya (kata of

five Buddhas)

21
above the face is a "Pintu" (dot/circle, meaning the

sun, Buddha's face, and also completion. Above

that is the letter "U" and and unalome spiralling up

above it

(Unalome represents the path of the enlightened

saints)

Kong Grapan - Warriors protection

Gunstoppers Na Ud Bpern (Gunstopper Na)

Gunstoppers are known as "Ud Bpern", and are

reputed to be able to stop a bullet from leaving a gun.
This is not the same as pure "Kong Grapan" magic,
where the wearer of the spell is indeed hit by the

22
projectile, but remains unhurt. Ud Bpern is stronger,
because the gun never gets to shoot in the first plce!
It just jams.

The links on the navbar left below this section link

are all gunstoppers. This page itself shall become a
blogpage on the topic of Ud Bpern, along with some
documentary evidence and pics, as I find time to
insert it.

Na Ud Bpern (Gunstopper Na)

This is na Ud Bpern ( )

23


Translated phonetics; (to be chanted whilst drawing

each of the 5 elemental componets of the Na)

Bpatamang Pintugang Chaathang

(Bpatama means "firstly", Pintu is the name of the

first element used in na design).

Tuthiyang Tantamaewaja

(Tuthi means "secondly" Tanta is the second

element in the composition)

Thathiyang Paetaganjaewa

(Thathi means "thrirdly" Paeta is the name of the

24
third element used in the composition of Na)

Jathith-tang Angusampawang

(Jathu means "fourth" Angu is the fourth component

element of the Na design)

Bpanjamang Siranang Chaathang

(Bpancha means "fifth" sira is the name of the fifth

and final component of the Sacred na design

technique).

Once you have inscribed this na on the surface

desired, chant the following 108 times

(dont forget to do Namoe Thassa pakawathoe

Arahathoe Sammaaa samputtassa 3 times first

always before doing any kata)

NA BPID-THANG NAJA (108 TIMES).

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Guns will refuse to fire.

Changes Earth to water

(this is how the gun is stopped - the element of earth

is forced to become water)

Tam Kwam - Results Magic

Klaew Klaad Avoidance of danger

26
Yant Hongsa - This is a Klaew Klad Yant

Sanaeh - - Preference charms

Sanaeh means

"Charm"; Charm in

both senses of the

word; Charming in

character, and also that the magic will have a

charming, or enchanting efect on the people in the

27
affected area.

The Na in this section is of the Love Spell, and

Charm variety (Sanaeh - ).

Some of the Na will be Pictographic, some simply

geometrical, and others, "Derachan" in nature

(animal), such as the Jing Jok (gecko) Na.

\\

Na Ruam Jai -

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 Na Ruam Jai - > Na Suwannapboedok

Na Suwannapboedok

Suwannapboethagoe Ayang Raachaa Suwanna

Wannaa Mahappalaa
SaarigaanangwaaMahaesagkhaa Suwapboethagaa
Tissawaa Thanjamiyang Buth-thang Buth-Thoe Mae
Wisayagkhaa Jathutisaapba ChoethamaeRaachaani
Sammatataranggoetaa Pbamunjanthi

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This Kata is for empowering Na Suwannapboedok.

Intone this Kata 108 times - chant it into a Bai Rak

leaf.

(Bai Rak is the leaf of the Rak flower, common in

Thailand; - Bai means "leaf" and Rak means "love"
in Thai).

Take the Bai Rak and soak it in sacred perfumed oil.

30
Regardless of where you go, if you smear the oil on
your face before leaving, you will recieve "Maetthaa"
wherever you go.

This Na is of the Sanaeh (charm) Maetthaa (loving

kindness) variety.

Mahaniyom Popularity charms

Tong Maha sanaeh - Great Golden

charm Gecko

31


RICHES CHARM

Jing Jok Kap Tong Chai

Gecko biting the victory flag (double flag)

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Ngern Tung Tong Na Tung Ngern Tung Tong

108 Ruesi - , ,

Author's note The number 108 does not mean that

there are only 108 Ruesi - the word 108 is used to
indicate "lots of"...in Thailand it is a common phrase

33
used to mean an uncountable number.The number
one hundred and eight is of course a sacred number
in Buddhist tradition.

The Ruesi; The Ruesis, or Rasi/Lersi or even as

they are also called "Rishi",
Ruesi is a word used to call people who posess
mind powers, who practise the development
of mind and it's powers in various aspects.
Even the Lord Buddha Himself recieved teachings
from the Ruesi,
Sidhatta only left the schooling philosophy of the
Ruesi, because it wasn't going to lead him to
Enlightenment,
rather only to a higher level of the heavenly realms,
a favourable rebirth that leaves one reborn as an
Angel or an Archangel

34
Buchiwagoemarapat was the healing Master Ruesi
who served as doctor to the Buddha Sakyamuni.
The Ruesi are known to have attained various
supernatural mind powers, such as;
The Ability to Float and See the Future
The Ability to heal with forest herbs, voice powers,
talk with animals, read minds, and even teleportation.
Another translation for the word Ruesi, would be
"Seer" -the author suggests also the word Wizard,
as the Ruesi also made use of Magic Spells using a
stick to cast with, just as does the Wizard who is to
be found in Western Mythologies.

The word Ruesi is associated with the thought of a

secretive, mysterious hermit-like person who lives a
solitary existence and dwells in a cave, the forest or
in the mountains. The real meaning of the word
Ruesi is "Seer", meaning one with special abilities to
see things that normal humans cannot percieve.
35
Such as vision of the three times (Past, Present &
Future events). Such an ability os called Trigalachan,
meaning "he who knows the three timesspheres.
The oldest Sanskrit Myths and texts do not record
how far back the existence of the Ruesi goes, but
the Buddhist texts have a record known referring to
the Buppaeniwaasaanusathiyan - of the Ruesi and
that of the Buddha, and how they differ.
(Buppaeniwaasaanusathiyan means the ability to
remember previous incarnations). Ruesi can
allegedly only remember up to a limit of eighty past
lives, whereas the Buddha could remember as far
back as it is possible to imagine, an endless number
of lives that cannot be counted.This text also heralds
the Buddha as being the superior Being and much
higher than any Ruesi. There is a comment in the
taerakata of the Khuttaga Nigay saying "The Great
Lord Buddha is the Ruesi who is most perfect and

36
attained of all the Ruesi". Therefore suggesting that
the Buddha was also a Ruesi, albeit the highest of
all. The creation of the great "Ruekawaes" (Rigveda)
500 years ago, was accredited to the Ruesi.

37
38
39
Lord Shiva, in fact was also a Ruesi.

There are four main Categories for Ruesi, where

each of the four types has differing qualities

1.Racharuesi
2.Prahmaruesi
3.Taeworuesi/Tepruesi
4.Maharuesi

RATCHARUESI;
The first and lowest class, exist under the normal
rules of Nature and don'tt posess any special
powers that normal humans do not posess.
The only differ in the fact that they are beginning to
attempt to practise the laws of the Ruesi and open
one's mind.

40
PRAHMASUESI;
This class of Ruesi may attain a rebirth as a Prahma,
which are Angelic Beings of the Higher Heavenly
Realms.
TAEPRUESI;
This Ruesi class has practised industriously their
vows and has attained enough merit to recieve
supernatural abilities and incredible strong powers.
MAHARUESI;
Apart form having attained the aforementioned
special powers, this class of Ruesi have an
incredible intelligence, and extremely powerful
Magical spells
Magic is intensely present in such kind of Ruesi.
There is a further dividing of these four categories of
Ruesi into eight other types. I shall explain the
nature of each type in short for you.
They are listed as such;

41
 Pra Sitaa
Pra Yokii (Yogi)
Pra Munii
Pra Daabos (Dabasa)
Chadin (Chadila)
Nak Sit
Nak Prot (Paratha)
Prahm (Brahma)

A Ruesi who manages to incorporate all the qualities

of these eight types of Ruesi, is then considered to
be "Samrej" (completeley developed).Such a Ruesi
will have revoked all self centeredness and has
freed himself from all worldly attachments.This kind
of Ruesi will see the nature of reality with his eyes
closed, he will have complete "Sila" (ascetic vows),
know what actions are meritorious and which are
causes of negative results.He understands the laws
42
of karma completely and acts wisely in accordance,
and therefore develops no negative causes/effects
in his future existences.This eightfold Ruesi will have
passed the Sodaban level of consciousness, have
divine minde, eyes and ears.This is the meaning of
"Samrej".In the life immediately following this
incarnation, the Ruesi will be reborn in the "Prohm"
(Brahmic) level of the heaven (in the west we refer to
this as seventh heaven - the phrase is obviously
originating from the Hindu Vedas and Buddhist texts,
as this is the seventh level of heaven.In this level of
Heaven, there is no suffering, and the beings there
partake of pleasure and peaceful existence. But this
is not the end of the journey for such a being - the
Ruesi will then continue his/her spiritual and mental
development to rise even further to higher levels and
beyond the realms of our imagination.
The meaning of each of the 8 types of special Ruesi

43
is as follows;
Pra Sita - means a Ruesi who has special qualities
of goodness and ethical values. Such a Ruesi will
abide in mountain ranges, and caves that may be
found therein, this place between the sun and the
earth (mountains) is where he finds it comfortable to
live.
Pra Yokii means "he who is in completion", or a
practicant of "Sangyoke" (Yoga). This kind of Ruesi
will wander in the forest or mountains leading a
solitary existence refusing all comforts and putting
himself/herself through various trials and sufferings
in order to attain a higher consciousness.
Pra Munii means "one of the Brahmin groups who is
maintaining extreme effort to acheive
spiritual/magickal accomplishments.Pra Munii
Ruesis will acheive a high lecel of wisdom,
knowledge and abilities through their diligent study

44
and practise. This Ruesi is of the intellectual variety.
Pra Daabod (Dabasa) means "he who practises self
control and actions to accomplish great merit".This
type of Ruesi maintains an effort to cut the cords of
selfishness and attachment (Gilesa) through self
infliction of renunciation of pleasures and
undergoing physical and mental hardships (self
torture) in order to enter the world of bliss that is the
result of meritorious action through self denial and
renunciation of worldly pleasures.
Chadin (Chadila) a Ruesi who likes to wind his hair
up in a mound on top of his head (like the "babas"
you can observe in India to this day). Their beards
and moustaches are unruly, uncombed and rather
uncared for.These Ruesi do not like a cleanly orderly
life - they wander around in the forests and
outbacks.They is considered to be Brahmins.
Nak Sit means a half Angelic (Divine) half Human

45
being, that has "Sila" (spiritual vows/vocational
behaviour).These beings love truthful speech that
leads to true understanding and knowledge.They
have a deeply ingrained feeling for justice and
righteousness, and like to lend help to people who
have fallen into great hardship and suffering.They
reside in open, pure and empty places, ranging from
the sun and space right down to the human realms
on this planet.There are many hundreds of
thousands of these beings roaming around the
heavens looking for entry points to come down to
earth and help the Humans in distress
(Bodhissattwa like beings indeed).
Nak Prot means a Ruesi who keeps his vows of
renunciation and "Sila" with great perseverance,
never allowing he himself to slip in his promise to
keep the vows of purity.These beings like to reside
in mountai caves, forests and places where magick

46
herbs grow, they never let people see them and
remain hidden from the eyes of Humans.
Prahm (Brahma) means "Brahmin" a Brahmin has a
lot of similarity with Ruesi in any case.Disinterested
in the world outside oneself, and belief in the
necessity to go out and lend aid to Beings in distress
and in need of help is central to their
practises.Brahmins tend to reside and meet in
groups in the vicinity of Divine and sacred
places.When someone asks for a Brahmin to come
and help to initiate a ceremony,whether it be a
Ceremony for the Ruesi, or Angelic beings or other
Divinities, the Brahmin will come and set up the
Ceremony at no cost or need of repayment in any
manner (this is in the present day unfortunately not
true anymore, the tradition has been destroyed by
the modern society which has made it impossible to
exist without the transfer of money).In brief,Brahmins

47
love to help other beings in any way and when not in
the service of living Beings, they return to their
pracitse of renunciation of pleasures and keeping
opf vows of renunciation and purity (Sila).

The Vedas

There are four Vedas, the Rig Veda, Sama Veda,

Yajur Veda and Atharva Veda. The Vedas are the
primary texts of Hinduism. They also had a vast
influence on Buddhism, Jainism, and Sikhism.
Traditionally the text of the Vedas was coeval with
the universe. Scholars have determined that the Rig
Veda, the oldest of the four Vedas, was composed
about 1500 B.C., and codified about 600 B.C. It is
unknown when it was finally committed to writing,
but this probably was at some point after 300 B.C.
The Vedas contain hymns, incantations, and rituals
from ancient India. Along with the Book of the Dead,

48
the Enuma Elish, the I Ching, and the Avesta, they
are among the most ancient religious texts still in
existence. Besides their spiritual value, they also
give a unique view of everyday life in India four
thousand years ago. The Vedas are also the most
ancient extensive texts in an Indo-European
language, and as such are invaluable in the study of
comparative linguistics.

3500 to 5000 years ago, the Ruesi composed texts,

prayers, incantations and spells to invoke the
Angelic beings. This was due to the fact that the
Ruesi had practised training their minds and raised
their consciousness to the Samabhabhati lever of
Jhana.They could see things on hbigher planes that
the normal human cannot, including being able to
hear sounds from other dimensions that any normal
person will never get to hear. This made listening to
the Angelic Beings accessible. When a Ruesi enters
49
meditation and samhadi, he will naturally experience
visions and sounds that are created for him as a
communication means by the Angelic Being that
wishes to communicate with him. The words in the
texts of the Rigveda, however, are not the words
invented by the Ruesi; they are the words given to
the Ruesi by the Gods or Angelic Beings, as the
Ruesi were in the meditative state.
Maybe the most important and sacred of all the
scriptures and incantations written down as they
were heard by the Ruesi whilst listening to the
higher dimensional realms, is the "Srut"; meaning
"That which was heard from the Deities". This great
work differs from the legends written by the Ruesi
after the vedas. The difference being, that the later
books (known as Samarueti, meaning "that which
was written from memory"), were not written as
words that have been direcly heard from the mouth

50
of the deities, rather, the words are taken from what
the first generation of Ruesi had already
documented. The later texts therefore, are not
directly transmitted.

Other Types of Ruesi Classifications

Apart from the aforementioned 4 types of Ruesi,

there are many other Special subdivisions of Ruesi,
depending on local belief systems.These are divided
into seven types and a further three are added to
make ten.These were created by Pra Bprachaabadii.

Pra Koedom -

Pra Paratawaach -

Pra Wisawaamitr -

Prachomtasanii -

Pra Wasit -

51
 Pra Gasop (Gasabpa) -

Pra Athri -

Ruesi Pra Bprajaetas -

Pra Parueku -

Pra Narot -

Pra Gasop - common folk tend to think that pra

Gasop Ruesis are ghostly/phantom-like beings,
which is a wrong view of this classification of Ruesi.
Pra Gasop eventually became incarnated in the
Human world, and is considered to have been the
first ever Ruesi to have appeared in the realm of
Human Beings. Thai local villagers call them "Phee"
(ghosts). If they were really ghosts, then they would
have a lower status that Asuras (monsters/jealous
gods).This type of Ruesi were first created by the
52
Divinity Brahma in the same phase as he created
the Asura beings.In the era of Pra Bprachaabadii
(creator of the 10 Ruesi mentioned above).
b
elow is a differing version of the 10 Ruesi.
10
.
.
.
.
. ( "")
.
. ()
.
.
.

53
Ruesi Por Gae Thai Fai -

There are many Legends about many different

Ruesi. One of the Ruesi to be found so often
mentioned in Thai Mythology is Por Gae Ruesi Thai
Fai.

54
The legend of higher beings has been told in
different Mythologies and Cultures around the world.
In Thailand there are also various legends of "Pu
Wisaed"
or Ruesi, Arhants or Yogis.
These Ruesi are said to have posessed various
powers, such as;
knowledge of Herbal medicines, minerals, magical
invocations, and supernatural abilities such as
floating, teleportation and mindreading powers.

These beings with special powers are reputed to

have lived recluse lives in the forest, on mountains,
or in caves; practising meditative skills and mental
development using secret methods passed on from
mouth to ear by their foregoers/masters.
Most tradtional Ruesi respect the Pantheon of

55
Higher Beings according to the Brahmin tradition.
Namely; Lord Brahma Shiva and Vishnu. Most Ruesi
practice the development of power and
evocation/invocation (gasin/peng ).
The word peng means in principle to "stare", but in
this case it really means to insert or transform matter
or substance whether it is physical element or
spiritual element.
Bpataweegasin (), for example means to
project earth element into a target/object. Bpatawee
() means Earth.
Aabpoegasin () means to stare/project
water (aabpe 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

56
inner experience of absorbtion with water occurs,
once mastered the use of this mind evocation in
conjunction with the kata "Aabpoegasinang"
() will enable the master to evoke water
element into another element , such as earth. This is
in fact the technique used for Kong Grapan/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 element0 object is turned into a soft
watery element, and thus becomes harmless
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
gasin and amnaj (power - ), the Ruesi 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 ruesi is currently

57
standing).
In the same way, one could also dive 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 mediaeval Era were
attempting to do.
Other abilities acheived include divine ears and eyes
(ability to see and hear things in other
spheres/dimensions), read minds, and tell the future.

Por Gae a Buddhist?

Because of the evidence pointing to the Ruesi Por

Gae Tha Fai having played an important role in the
creation of the "Pra Sum Gor Amulet, it is evident
that Por Gae respected the Buddhist faith.

He can be supposed to have been an extremely

important figure in the land because the Pra Sum

58
Gor statue and amulets were made in what is
believed to have been a rather large cermony,
probably a royal Ceremony because the filigrain
detail of the statue and amulets indicate a major
event.

Por Gae is also known as Ruesi Isworn (ishwara),

because it is considered that Ruesi tha Fai is an
incarnation of the Divinity Shiva/Isworn - the third
eye is a symbol thereof.

59


One of the most well heard of Ruesi in Thailand's

pantheon of Ruesi figures is that of
Por Gae Ruesi Tha Fai ()
Por Gae Ruesi Thai Fai appears in numerous
legends and Myths as well as historical documents.
For example in the history of the arisal of the
Province of Petchaburn, there is a famous story that

60
tells that the King/Rulerof petchaburn in that time
had learned Sorcery with Ruesi Tha Fai.
But after he recieved the teachings and knowledge,
he planned to kill his own master Por Gae Ruesi
Thai Fai!
As a result Por Gae Ruesi cast a curse on the
Province of Petchaburn, and a great plague resulted
in leaving the whole province almost void of living
inhabitants.

Pra ta gradan

Another occurence of Por Gae Ruesi Tha fai in Thai

legends is that of the creation of the Pra Ta Gradan
amulet;
This amulet is from Wat ta Gradan (on of the three
main temples in kanjanaburi province on the banks
of the river Kwae (or Kwai as farang tend to call it -
to the great amusement of Thais).

61
Pra ta Gradan amulets are inclined to have red eyes
(suggesting fire eyes as is the meaning of "Thai fai"
(Tha fai means fire eye/s).The facial traits of many
examples of Pra ta gradan are also very similar to
the facial aspects of Ruesi.

Pra Gru tam Suea

62
 Pra Sum Gor/Ta Gradaan

Apart from this, Por Gae Tha Fai

is also reputed to have had a part
in the creation of the Pra Sum
Gor Amulet; The legend tells that
fwhen this amulet was in the
making, there were four different Ruesi presiding
over it's creation. Namely;Pra Ruesi Pilaalay
() Pra Ruesi Tha Fai (),
Pra Ruesi Narod (), and Pra
RuesiGaiyagost ().
This Amulet is counted as one of thge five "Pra
Benjapakee" amulets wich are reputed to have an
age of not less than one thousand years.
Because of the documented evidence appearing in

63
various historical recordings related to the creation
of these amulets, and the fact that all of the
aforementioned amulets date back to more that one
thousand years ago, it can be assumed that Por gae
Ruesi tha fai really existed, and that he lived at least
one thousand years ago, if not more than that.
Because of the ability of Ruesi to live for hundreds of
years, it cannot be known how far back his
appearances go... My master Ajarn Thoy, who is a
medium for the presence of Por Gae ruesi tha fai,
says that Por Gae was around two thousand years
ago - meaning that this Ruesi may have been able
to extend his lifespan for up to one thousand years,
if the accounts relating to the creation of the
aforementioned amulets are true. This extreme
extension of lifespan is also accredited to the great
alchemist St. germain, who in principle learned the
very sam methods of elemental transformation and

64
evocation as the Ruesi. In principle the Ruesi were
also alchemists, becasue of their ability to transform
one element into another.

The Legend of Ruesi Tha Fai from the city of Sri

Taep (Wichiar Buri)

In the City of Sri Taep in Petchaburn there is an

ancient legend referring to Por Gae Ruesi tha fai;
The legend tells that the Ruler of Sri Taep was a
devoted disciple of Por Gae Ruesi Tha Fai, and that
he studied magical powers and meditation with Por
Gae until Por Gae Ruesi had placed complete
respect and faith in the loyalty of his student.

65


There came one day where Por Gae invited his

student the Ruler of Sri taep to accompany him to
the depths of the cave where Ruesi Por Gae Tha Fai
practised his meditative powers and develop
Jhanas.Inside this cave there were two hidden
wells.These wells were of a magical nature; If a
person would immerse himself in the first well, he
would be consumed by the well and die, leaving only
a skeleton to prove the person had ever been.The
second well had the miraculous quality of turning
things to gold - if a person immersed himself he
would be suddenly turned to gold.But the second
66
well also had the second quality of being able to
reanimate a person who had died in the first
well.Taking the skeleton and immersing it in the
second well would revive the person to the world of
the living.

Because the Ruesi Por Gae had always been of an

extremely inquisitive nature, he wanted to try the
wells' powers out to see if they worked, and show
this to his beloved student; he ordered his student
hte ruler of Sri Taep to stand watch .In case of Por
Gae being fried to death in the first well, his student
should take his skeleton and immerse it in the
second of the 2 magical wells, and revive the Ruesi
to life again.

67
68
Once agreed on this, Por Gae proceeded to jump
into the first well - the inquisitive Ruesi was
consumed in a flash, leaving nothing remaining
except his scorched skeleton
His apprentice however, instead of acting according
to Por Gae's request, upon seeing that Por Gae was
no more, the greatly loved and trusted student
unfaithfully gathered his belongings and fled from
the cave, because he thought that once his master
was gone, he would be the most powerful entity in
the region, and that no one should be able to bring
harm on him now.
He should never need to fear anyone ever again
after this.After a long time had passed, the Ruesi
Tha Wua (cow eyes Ruesi ), who was an
intimate friend and colleague of Ruesi Por Gae Tha
Fai, began wondering what on earth could have
happened to his friend Por Gae, as he had heard

69
absolutely nothing from him for an extremely long
time.He had never disappeared for such a long time
till now, so Tha Wua thought that something must be
wrong somehow.So Ruesi Tha Wua used
supernatural powers to hover in the air, and flew to
the cave of Por Gae Ruesi Tha Fai to see what was
wrong.Once he got there, he journeyed deep into
the depths of the cave until he discovered the
skeletal remains of Por Gae in the divine well of acid.
Ruesi Tha Wua understood immediately what had
happened and dragged por Gae's skeleton out of the
well and took it to the second well of revival and
immersed his remains in the well.Por Gae was
revived and came back to life.Once recovered back
to his normal self, Por Gae Ruesi told the story of
what had happened to Ruesi Tha Wua, along with
recounting his anger and disappointment in his
apprentice. Por Gae felt extremely angry and

70
vengeful, so he chanted a kata to invoke and create
a cow of extremely large proportions, and inserted
deadly poison inside the belly of the cow.He cast yet
another spell to transport the cow to the center of
the City of Sri Taep; nobody in the town even
suspected what was in store for them in the stomach
of this oversize cow.Once it was dark and the city
gates had been locked from within, the magical cow
began to groan and roar - and the stomach of the
cow exploded, releasing the poison throughout the
City of Sri Taep.The Ruler of the City realized
immediately that his Master had been revived, but it
was too late as in the moment he realized the last
citizen of Sri Taep was screaming his dying breath,
and the Ruler was breathing in the very same poison
as he heard the screams.Sri Taep became a ghost
town, void of life.

71
Such tales that are to be found in Thai history and
mythology seem to indicate not just that Por Gae
Ruesi Tha fai really existed, but also that he wasn't
just a local village magician, but a great wizard with
extremely strong spells and powers.Por Gae Ruesi
Thai Fai has been revered by ancient people and is
still revered by modern Thai people in both the
Buddhist and Brahmin religions. Admittedly, Por Gae
is more evident in the Brahmin tradition, but
considering that Thai Buddhism is strongly
influenced and oriented towards the brahmin faith, it
is also evident that the Ruesi in Thailand were/are
devoted to the Buddha as well as the brahmin
pantheon of divinities (Shiva Vishnu and
Brahma).The Ruesi have evidently practised
elemental powers and control of the aforesaid
elemental powers, as well as mind control,
meditation and developing their consciousness.The

72
only thing remaining that they did not do was
become ordained as Monks of the Buddhist sangha,
but still fulfilled all the requisites of ordination, and a
lot more too.The Ruesi were called to be present
and take part in nearly all important Buddhist
ceremonies of historyIt is therefore considered that
the Ruesi are to be revered and considered a great
blessing to pay respects to, and is considered to be
a connectiing with the lineage of our ancient
forefathers and teachers of old.

Sri Taep is now a protected national heritage. It is

now in the form of ruins that were discovered

73
pictures left and above;The
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The name Por Gae is a rather mysterious thing, due

to the fact that his presence has been mentioned in
various times over the past thousand years or
so.Ruesi Por Gae's legend is sometimes seen to be
related to Hlwong Phu Taep Loke Udorn, who is
another mysterious character who results in being
extremely difficult to trace his existence.Their
legends have many factors in common; one of these
factors is the ability to cause fire to arise from a
simple glance, due to having acheived samabhati
( - Chaan Samaabat in Thai), and having
practised gasin fai (the control of the element of
fire).The images/statues created in likeness of Pra
Ruesi Por Gae Tha Fai can be seen to have three
eyes, the third in the center of the
forehead.According to the legend, whenever Ruesi
80
Por Gae would open the third eye, flames would
arise in the line of sight of his third eye.According to
both Brahmin and Buddhist beliefs, the posession of
a third eye is the result of having practised self
control and renunciation over a period of many
thousands of lifetimes. Such a meritorious person is
recognized at birth by observing various signs that
can be found on the body of the person; one of
these signs is the form of an Unalome - in
the center of the forehead (Unalome means a spiral
shape). The unalome is seen as a sign of the third
eye, or divine eye. It is believed that Ruesi Por Gae
Tha Fai is also the Avatar (earthly incarnation) of the
lord of the world (Siva, or Ishvara - in Thai known as
Pra Isworn or Pra Siwa).

81
 Above pic; Pra Isworn

recieves the Yaksa demon

Nontuk

who asked for the blessing

of a diamond finger (From

Ramakian epic) This

painting is from the murals

in the temple of the

Emerald Buddha in the

Royal Palace, Bangkok

82
Lord Shiva is one of the three lords of Heaven in
Brahmin cosmology, and is considered to be the
highest of the three due to the fact that he has never
fully incarnated as a human being, only sending
parts of himself as messengers, teachers or agents
of his doing.Lord Shiva, or "Pra isworn" if you like, is
believed to have a third eye in the center of his
forehead.This third eye is synchronymous with the
third eye of Por Gae. An additional factor that is
synonymous with Siva (or Shiva) and Por Gae is the
fact that whenever Shiva opened his third eye,
whatever was in the sightpath of the eye would be
consumed in flame.For this reason Thai people
believe that Pra Ruesi Tha Fai is a manifestation of
an aspect of Pra Isworn ( - Shiva). Thai
people believe that Pra Iswornmanifests as Ruesi
Tha Fai in order to be a teacher for the sake of
Humankind.Shiva is the supreme Ruesi of all Ruesi.

83
 About Lord Shiva

Shiva or Siva is the

Hindu God of
Destruction and Change.
Shiva is part of the
Hindu Trinity along with
Vishnu The preserver
and Brahma The Creator. Shiva destroys the world
which Brahma then in turn creates and then the
cycle repeats (Gruenwald). Shiva not only
represents change as destruction, but also positive
change; for example, breaking out of bad habits.
Shiva is also seen as representing Truth, Beauty
and the most essential Goodness. Shiva has had
two wives, Shakti and Parvarti; He is also the father
of two other Hindu Gods, Ganesha and Kartikeya.

84
Shiva lives atop Mount Kailasa in the Himalayas
(Narasimhachary) .

85
 Shiva is said to have sprung
from the head of Brahma in
the form of Rudra and
separated into male and
female in order to show the
mercy of God. He has the
potential to bring great
destruction, while on the
other hand but he can be
kind and forgiving (Bowes).

Shiva is a god who exhibits many facets of his

personality, some of which are pleasant and some
that are not so pleasant (Sherrat).

Shiva has five major forms and five major energies.

-Aghora- Shiva in cremation grounds, most often

associated with death and mourning. (Gruenwald)

86
-Ishana- The form of Shiva symbolizing that which is
invisible yet omnipresent. (Gruenwald)

-Tat Purasha- Signifies the power of meditation

(Shiva is the God most associated with meditation,
yogis and celibacy). (Gruenwald)

-Varna Deva- Represents Shiva's immortality and is

also know as eternal Shiva. This form also signifies
the repetitiveness of the cycle between destruction
and preservation. (Gruenwald)

-Saddyojat or Braddha Rudra- Represensents

Shivas destructive wrathful side and is the form
Shiva takes when people do not follow Karma.
(Gruenwald)

These five forms are all depicted in sixth five-headed

form of Shiva known as Panchavaktra. (Gruenwald).

87
Other names and manifestations are: Bhairava,
Daksinamurti, Mahesa, Nataraja, Nrtyanatha, Rudra,
Sadasiva, Yogi, Linga (Michaels).

Here are many different types and classifications of

Ruesi, who are believed to exist on differing
levels/worlds. The most animal headed Ruesi are
classified as "Ruesi Chan taep" (),
meaning "Angelic" or "Divine" level Ruesi. The three
Ruesi in the picture below are (from left to right;

Ruesi Na Ling (monkey), Ruesi Na Nuea (deer) and

Ruesi Na Suea (tiger). They each have of course
their own story - scroll down the page to read about
them

88
The story of these three ruesi is coming soon - i am
in the process of writing, please return later and re-

89
check this page for updates. the ruesi section is
steadily growing as i re-edit, so please remember to
chack back often as the pages will grow and recieve
constant additions as i work more on the subject.

Ruesi Na Suea

This ruesi is also known as Boromakruu Jao

Samingpray.The famous master monk Hlwong Phu
Ga Hlong (currently famous for his amulets), uses
this ruesi as his mentor.
The Kata (mantra) for Ruesi na Suea (tiger head
ruesi) is as follows;

Oem Rue raa Mahaa Rue Raa payakkae payakkoe

Ittirittae Ittirittoe sirae sirae
kuroe kuroe Yaadoe Bpen Man Naa Ham Guu Diar
Bang Giar Doer Doer

90
 (--
)
()

91


92
 Hlwong Por Gae - Ruesi Kruu Baa Aajarn

Please
Note that

all
Yant

published from Ajarn Hnuu's designs have had the

Khom agkara letters changed

93
The reason for changing the lettering is to avoid
untrained people from copying - any tattoos made
using these designs will NOT have any significant
power due to the Kata being deliberately
miswritten.One should recieve training in Meditation
and The secrets of inserting the spells into the
Tattoo.No-one should attempt to tattoo a yant
without a "Kroo Ba Ajarn", meaning Guru teacher.It
is dangerous to try to do this on your own! Madness
is one of the dangers when one exposes oneself to
the magic without a Kroo Ba Ajarn.

94
95
96
Yant Swod Paan Yaks (Ta Wae Suwann)

97
This is Paa yant Swod Paan yaks (Taw Waes

Suwann)

There is a fantastic story to this.This Yant belongs to

me and my Wife; my wife recieved this in a great
Ritual where the 99 Monks chanted into the Paa
Yant.I am really looking forward to recounting you all
the tale my wife told me!
98
This Paa Yant was recieved by my wife as she
attended the ceremony of Swod Monthr Paan Yaks
(Chant the Prayer of Paan Yaks).
Yaks are the fearful appearing Guardians that one
sees in most Thai Temples (Wad).
This Ritual involves the use of "Saay Siin", (Saay
means cord, and Siin means Vows or spiritual
comportment).
The Saay Siin is wrapped around the hands of the
99 monks (Individually), and then fed through a
central axis to be spread in different directions
around the Salon.
Each cord has one of these Paa Yant attached to it,
and is suspended above the heads of the disciples,
one for each person present.
The 99 monks begin to chant the mantra of the Paan
Yaks, and the wind blows through the trees.
My wife tells me thet the wind blew so strong, that

99
some of the devotees became fearful that the Paan
Yaks were coming, and fled.Some had managed to
flee already, when the monks saw what was
happening.

Some of the monks who were not directly involved

with the chanting came to comfort the Devotees that
all was well and that there was nothing to be afraid
of; That the Paan Yaks play a protective role in the
Buddhist Pantheon, and can easily be
misunderstood as a kind of Demon.
Actually they are a kind of Dharma Protector, or
"Yidam" as Tibetan Buddhists refer to them.Anyway,
the Monks continue Chanting, each of the Devotees
on their knees in the praying position;
They are all holding the Paa Yant, between their
hands in the "Meu Panom" position (like praying,
called "Hwai" in common folk's Thai).Suddenly,
miscellaneous devotees in the crowd of disciples
100
rise to thir feet, eyes gazing into the nothing; They
begin adopting various poses and enacting dances.

The dances and movements are very similar to the

movements that can be observed in "Khone" (A
Classical Thai Dance Theatre Play, normally
depicting scenes and stories from the "Ramakiarn";
a Thai version of the Hindu Epic, Ramayana).
Whilst in Trance the Disciples are unaware of what
is happening around them; Some behave erratically
as if they were an animal, or some kind of
demon.Some are behaving like Characters from the
Ramakiarn; Such as Hanuman the Monkey general
Of Pra Ram's army.
The monks appear, with various masks of famous
Heroes of the Ramakiran Epic. They approach the
Devotees who are in trance, and place the masks on
the heads of the various Trancees, each mask
according to the aspects of each Character.
101
My wife seems to be of the opinion that the monks
were placing the "Hua Khone" of the Paan Yaks onto
the Devotees intrance, so that the Paan Yaks could
enact their magic.The Trancees continue dancing to
the chants of the 99 monks,as the monks were
reaching the end of the chant, the Devotees in
trance begin to diminish and return to
consciousness.They do not really seem to know that
anything As the monks finish their chanting, the wind
blows through the Temple Salon again; this time in
the opposite direction! And all is quiet.The Disciples
take their Paa Yant Swod Paan Yaks, make their
offerings and return home to place their yant on the
wall at home

The real name of this Paa Yant is "Paa Yant Taa

Wae Suwann; It is used as a protection against
Demons, Ghosts and Magic Spells.Izt is also a yant
of the type "Mahaaniyom" (Great Preference),
102
meaning that one will recieve luck and
blessings.People will show Compassion and
Preference with the yant's owner.

Sak Yant - - Buddhist Temple Tattoos

Sak Yant; Sak - meaning "to tap" or, "to tattoo", and

Yant, meaning "Yantra".

Originally derived from the Sanskrit word "YANTRA",

the Ta and Ra letters are not pronunced in Thai

103
Language, rather spelled as "yantr", including a

symbol to silence the last consonant (called

"Gaaran"). Whatever the case, Sacred Yant, Yantra,

or Yan, however you prefer to call them, have

existed since long before the Buddhist Era, dating

back to pre Hindu times.

104
Sak Yant/Sakyan is the Thai name for the Tattooing

of Sacred geometrical designs on the skin. Yant (or

Yantra, as we call them in the west), are normally

tattooed by Buddhist monks, or Brahmin Holy men .

The Yant tattoos have developed over the centuries

under the influence of several different things

1. The Yantra designs that already existed in Hindu

India were adapted by the Thais as Buddhism
arrived from neighbouring India.
2. The wars of the Kingdom in the past - especially
during times of King Somdej Pranaresworn
maharaj the warriors relied on yant magic for
protection in Battle.
3. The Khmers influenced the lettering of the Yant,
their form of Sanskrit being famous for its
magical powers - the Khmer were extremely

105
 feared by the Thais for their powerful magic
spells.
4. Local beliefs and customs causing adaptations
for local necessities.

What is a Yant

106
A Yant is a Sacred Geometrical design.Sacred
Geometry has existed in countles forms, and is to be
found to have been used in most Advanced Ancient
Cult
ures
of
Hum
an
Hist
ory.

107
A "Sakyant" tattoo is the general way that a "Farang"
(westerners are referred to as such in Thailand),
uses when referring to one of these Sacred Buddhist
Yantra tattoos: this is actually wrong, because the
tattoo simply called a "Yant ()" in Thai. So, when
going for Sak Yant from one's master, one should
not say "I'm going to get another Sakyan tattoo"!
One should say; "I am going to recieve another Yant.

Inspired by the Great Master Hlwong Por Phern and

the Tattooist Monks of Wat bang Pra temple in
Thailand.

Monks of Wat bang Pra temple in Thailand.

How did the Yant

come to exist?

108
Legend has it, that the Father of Yant magic was the

'Ruesi'; a kind of hermit/sorceror, living in the depths

of the forest, Studying spells and practising their

magic. These Ruesi

existed a long time before

Buddhism existed. They

are often mentioned in the

Thai Ramakiarn (a version

of the Hindu Ramayana

Epic Myth), and are usually depicted holding a black

slate and chalk, with a Yant design inscribed on the

slate. The Ruesii wore long hats; and normally had

long wispy beards.There are so many Ruesi stories,

such as the ones told in the 'Hnang Thalung' shadow

puppet theatre in Southern Thailand.Kings,

Emperors and Political leaders normally had a Ruesi

109
 As their advisor, rather like the Court magician in
Mediaeval times here in the Western world The
Ruesii was also responsible for creating the
Magic Book of power so treasured by the Hindu
Gods, known as Thrai Paet, or Thrai Waet;
meaning Three Sciences, or Three Magics. This
book was the theme for several stories in the
Ramakiarn Epic.
Neighbouring Khmer (Cambodia), has always
had a reputation for its Shamanistic magic and
Sorcery. The use of Magic Yantras and Sacred
Alphabet to write them with (Known as Khom
Agkara has been common with the Khmer race
for thousands of years.
Local belief in Nature Spirits, Animism and other
sub-belief systems have been also incorporated
into the Pantheon of yant designs that exist in
the Thai Tradition to date.

110
 The Tradition in Ancient Thailand that Warriors
be tattooed in order to make their bodies
slippery and hard to grab in battle has caused
many Yant tattoo designs to be developed that
are intended to protect against penetrative
weapons (such as guns, knives etc). Thais
believed that if you are covered with yant tattoos,
it will make your skin slippery and hard to
penetrate with a sharp weapon.

111
Who wears Yant tattoos?

The Yant tattoos are worn by people from all levels

of Thai society, from Thieves, Asassins and
highwaymen, right up to the level of Important
Politicians, Police commissioners, Judges and Civil
servants.
Currently the Ancient Art of Sak Yant is in danger of

112
disappearing, despite a revival in the Youth Culture,
due to a Yant related film released a couple of years
ago (Maha Ud), which caused a whole class of
schoolboys to travel to a Temple, where they
received the Yant tattoo called Maha Ud (renowned
to be able to stop a bullet), from a Monk there.

This caused an outrage from the parents of the

schoolboys in mention, and has resulted in the Thai

Government putting pressure on the Buddhist

organisms responsible to try to do away with this

Ancient Art. It seems that one crazy monk has

caused a big problem for all Temples in Thailand

that perform the service of Sak Yant.

There are many Samnak Ajarn Sak Yant

(Yant Tattooist/Masters offices) in
Thailand still, but the most famous of these as far as

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Foreigners are concerned, is the Tample of Wat
Bang Pra in Thambon Bang Gaew Fa on the
outskirts of Nakorn Chaysri town, Nakorn Phatom
Province, near Bangkok.

This is where Spencer approached the monk

Hlwong Pi Pant, tattooist Monk, apprenticed to the
most famous Yantmaster of all time (deceased

114
2004), Hlwong Por Phern Tittakunoe (Officially
known as Pra Udom Prachaanaat.

Spencer is a Buddhist and Tattooist who has made

Thailand his home, and has been visiting Wat Bang
Pra Temple as a disciple of Buddhism, but also with
extreme interest from the Tattooists point of view.I
stumbled upon this Temple in a time of great
sadness in my life; I approached my teacher Hlwong
Pi Pant at first as a disciple of Buddhism, but was
surprised to see that this monk was applying a tattoo
to another monk as I arrived there! What were
these strange designs, and the strange script that
was tattooed around the main designs, that were so
harmoniously arranged in a strictly defined
compositionall elements of these extremely simple,
but overwhelmingly powerful symbols flowing
together with Supreme harmony?

115
I received one of the Yant tattoos from my Master;
this first tattoo I recieved was Yant Gao Yord (see
foto).
Gao Yord means Nine Peaks, and represents the
Nine Peaks Mount Meru; sacred mountain in the
centre of the Universe, with the four Continents
around it.

Before the Yant was applied I paid my respects

(Hwai Kru gaeji Ajarn) by bowing to the floor 3 times,
palms placed before my forehead between each
bow. Then all present grab each other around the
waist and I offer the silver tray with all our offerings
of; Orchids, Incense, cigarettes, money in envelopes,
and anything else you may wish to offer. Hlwong Pi
Pant proceeded to chant a Kataa (Mantra) in Pali
Sanskrit (the language the Buddha used to teach his
Dharma).

116
After this, he prepares to take one of the many Mai
Sak(tattooing sticks), from a bottle of alcohol which
served as disinfection for the 20 or so instruments in
bottles at his side. I have counted an average of
between 30 and 70 tattoos in one day done by the
Master! So this would mean maybe an hour at the
most for an instrument to be in the alcohol
bottle.

Then I was told to sit in front of the Hlwong Pi Pant,

with my back to him. The Master takes his Mai Sak
and places a color cap between his little finger and
ring finger. He then proceeds to draw a grid on my
neck, with squares inside it, and nine Buddhas on
top of each box. Each box contains a letter in
Ancient Khom. Khom is the alphabet used to write
the Holy Buddhist Prayers in the skin as a tattoo.
The language is not Thai, it is Pali Sanskrit; But the
Lettering is Ancient Khmer, or Khom, as the Thais
117
call it. The Yant I received is called Gao Yord, and
means Nine Peaks (gipfel) meaning the peaks of
Mount Meru (sacred mountain in the centre of
Buddha Realm).

On completion of the Tattoo, Hlwong Pi Pant chants

a Kataa, and blows it into my Yant, the room is silent,
and a feeling of well-being and peace rises inside
me. The mantra says Gu Ti Gu Ya Tha Saa Wae
Taa Saa Gu, and is not a phrase as such, rather use
of syllables to represent certain elements involved
with Buddha magic. I became so involved with this
Topic, that I finally asked Hlwong Pi Pant if I could
learn about this, being a Buddhist and also
Tattooist had given me the idea that this may be
something I could learn about.

Hlwong Pi Pant was ok on this, but seemed

sceptical that I could do it, my Thai was not so good

118
back then, and so he said I should ask again when
my Thai was better. In the meantime, I managed to
find an extremely rare book, called Yant 108, written
by a former Head of the Thailand Brahmin Order;
Pra Ratchakru Taepawamuni.

Each yant has its own particular Mantra

Prayer, and there are strict rules about?
It is the way you draw each Yant. For
example, when inscribing a Yant on
Parchment, or Cloth, you may not lift the writing
instrument from the surface whilst drawing the
outline...it must all be done with a continuous line!

How is this possible? Well most of the yant make

this possible through the use of knot work like loops
for directional changes in the outline.So it is possible
to draw the whole design in one throw, ending where

119
you began, without having lifted your pen from the
paper.

As for the Hand Tattooing of Yant in Thai Temples;

The Tattooing method does not permit the
continuous tattooing without lifting the instrument of
course, so this rule is obviously not applied as far as
Tattooing of Yant is concerned.

After long months locked in the back of my tattoo

studio on the island of Koh Lanta studying the Khom
script and practising drawing the Yant, I returned to
the Temple to let Hlwong Pi Pant check up on me, I
was afraid of getting something important wrong, so
I needed his he"He was extremely pleased with my
studies, and said I should go ahead and practise
Sak Yant ..So I did! Both with machine and with the
Hand Instrument he gave me (put through the
autoclave of course). After trying a few with the hand

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instrument, I returned quickly to the Temple, to pay
even greater respect to Hlwong Pi Pant. I say even
greater respect, because, although it is common
knowledge that Thais like to take the difficult
approach to doing something, well I never knew their
choice of method for hand tattooing is the
HARDEST I have ever encountered!"

I really had to take my hat off to the Master when I

think of writing Pali Sanskrit in tiny letters that wind
round in circles upside down, backwards, every
direction! And you have this pole with two spike filed
off the split end. The pole is nearly a meter long, and
you are supposed to hold it between? The thumb
and forefinger of your outstretched, palm upwards
hand!

Till now I have managed to decipher the secrets of

many many Yant designs, and can design most of

121
them myself. As far as the hand tattooing methods
of Yant Tattoo, I must say I am still progressing, you
dont get a tattoo like this every day Before I ever
made a Yant, I went to The Abbot of Wat bang Pra,
to ask permission to do this; He was kind enough to
say yes, if not I should not have considered doing it.
Kohlanta Kolanta dot com is a non-commercial, not
tourism related informational website about the real
face of local life on Koh Lanta Island in Krabi
Province, Thailand. Informational articles on all
aspects of real life on Lanta will be presented.Local
cookery, flora and fauna, local terminology, a brief
history and documentation of every sub-district
along with a cultural study of Lanta's folk history and
traditions.A special feature will be the blogsheet
"Baw's Diary" which will document the daily activities
of a local fisherman named Baw, who still hunts and
gathers with no need to buy food for his family, just

122
as his forefathers did. Local sports and pastimes will
also be documented.

More about Yant

Basic Information about Yant Designs.

The lines drawn in the Yant represent the Umbilical

Cord of the Buddha, and are traditionally known as
the

Bones of the Yant.

There are many varied forms of Yantra, it appears,

such as; Round Yant, Triangular Yant, Four - Sided
Yant, and even Pictorial ones.

Each Yant Variety has its own particular meaning;

Round Yant - represents the Face of the Buddha
(Pra Pakt Khong Pra Putta Jao) in Brahmin Tradition
Brahma is applied as the meaning
123
Triangular Yant - represents theTriple Gem of the
Buddha Dharma and Sangha (Pra Put, Pra Tamma,
Pra Songk) in Brahmin Tradition the three Lords of
Heaven are applied as the meaning (Shiva Brahma,
Vishnu)

Four sided Yant - represents the Four Elements /

Continents (Earth, Water, Air and Fire) Pictorial Yant
(Animalistic) - represents various Angels, People,
and Mythical Animals (Sathw Himapant)

The Himapant Animals, and the Phenomenon of

Khong Khuen

Himapant animals are Mythical animals from the

Himapant forest of India (an ancient Legend). The
Animals consist of a whole Pantheon of amazing
creatures, such as the 'Kinnari' and 'Kinnorn' (Half
man, half bird - those of you who have visited a Thai
Temple may have seen some of these figures
124
guarding the Temple grounds, along with the 'Yak'
(Green and red Giants with big teeth).

There are so many different Himapant animals, most

of them are mixed together from 2 or 3 different
animal types, such as 'Macchaanu'; Hanuman's son,
born of hanuman the monkey General, and 'Nang
Suwanna Macchaa', a kind of mermaid. Macchaanu
has a monkeys body and face, but posesses the tail
of a fish! The Himapant animals represent elemental
powers and Boddhisattwas (Compassionate
protectors), and thus are considered very powerful
as tattoo Magic.

One phenomenon that is apparently unexplainable

about Yant tattoo is 'Khong Khuen', a kind of
posession, where the tattooee recieves the tattoo of
the Himapant animal and upon receiving the 'Kataa'
(Mantra) blown into his tattoo from the Monk, he

125
then becomes taken over by the spirit of the
Himapant animal he recieved as a tattoo.

I have seen this phenomenon many times, and find

it to be unexplainable.Some people may fake it i am
sure, but some of the cases i have seen are
undoubtably authentic. The subject is completely
innocent to what happened when he was in trance.

Thais believe that the Himapant animals can rise to

protect you in times of danger.But I also believe that
they can rise up if you behave wrongly and do not
respect the rules of wearing a Yant tattoo.

Anyone wishing to see this phenomenon should visit

the Temple on 'Master Day' where thousands of
disciples throng to pay respects to the deceased
Master, Hlwong Por Phern. As to the rules of
wearing a yant tattoo, there are many. A few of the
more common ones are listed below;

126
Rules of Abstention

1. Do not eat Star fruit, Pumpkin, or any other

'Gourd' type Vegetable.
2. Do not Be anybodys Lover who is already
married
3. FORBIDDEN in Extreme, to slander anybody's
Mother (this means most women, if you think
about it).
4. Do not eat food from a Wedding, or Funeral
banquet.
5. Do not eat left-Overs.
6. Do not Duck under a Washing Line, or an
overhanging building.
7. Do not Duck under a Banana Tree of the type
Thaanii (classed as important to avoid).
8. Do not cross a single head bridge; Large or
Small bridges are not forbidden.

127
 9. Do not sit on a Ceramic Urn (Common in
Thailand).Especially a Cracked, or Broken one.
10. Do not let a Woman Lie on Top of You, or
Sit on Top either.
11. Do not permit a Man to be brushed by the
blouse or skirt of a Woman, or crossed in Front
of; especially during the Menstruative Period.

Yant Tattoo Design Composition

Most Backpiece tattoos are composed in a similar

manner, as far as the composition is concerned; a
typical composition would be;

Gao Yord on the Neck, Jii sip Yord on the shoulder

tops, Yant Ngop Nam Oy on each shoulder blade,
Yant Nok Sariga Ku (pair of paradise birds).On the
spine between those.

128
Below that is Yant Paed Tidt, then Hongs (Swans),
under each of the shoulder blades, Yant Suea Maha
Amnaaj (Imperial Tiger) in climbing posture below
the Hongs, one on each side.

In the lower middle of the back, one may see the

image of Hanuman, the monkey General of Rama's
army in the Hindu Ramayana Epic.

Hanuman is tattooed here more often than Dam Due

(image coming soon). There are many different
Hanuman designs which one can tattoo, but the one
used generally is 'Hanuman 4 Gorn' (four armed
hanuman) or 'Hanuman Haw pen Daw pen Duean'
(Hanuman Yawning at the moon).

Underneath this, normally, is the famous Suea Paen

(Leaping Tiger) Leaping Tiger was often also
tattooed on the chest by highwaymen and Bandits to
ward off bullets, and give them power in times of self

129
defence.Each Animal, or Yant tattoo, has it's own
heart Mantra, which is said to be the cause of the
Khong Khuen (animal Spirit posession).

If you read the Agkara Lettering within the boxes, it

says;

Gu Ti Gu Ya Tha Saa Wae Taa Saa Gu: - From top

to bottom and left to right;

Once in the Left hand half, and once in mirror script

on the right hand side. Kaataa (Agkara) within the
two back-cover Yant (the magic squares) read as
follows;

(Left Square)

Na Ma Na ANor Gor Na GaGor or Nor ANa A Ga

Ang

(Right Square)

130
Gu Ru Su GuRu Su Gu GuSu Gu Gu RuGu Gu Ru
Su

GAO YORD

The nine Spikes in the middle on the nape of his

neck are called Yant Gao Yord (Nine Spires

Yanthra), Yanthra, or Yant, in Thai language, means

a geometrical design with magical Powers to protect

its wearer.The Nine Spires are actually Nine

Buddhas with Nine sacred "Unaloem" (the squiggly

spiral that shoots straight upwards above the

Buddhas head. The Buddha representation (of three

oval shapes, one above the other), is called "Ongk

Pra" (Monk Body). The Mantra, or Kaataa, in Thai

for this Onk Pra image has its own particular mantra;

Siisa Puttaa Pha Na Chaayathae Ongka Puttaa Pha

131
Na Chaayathae, Phaata Puttaa Pha Na Chaayathae.

(although contained within the general Yant design,

it is also a stand alone Yant in itself, and can be

tattooed on its own).The Nine Buddhas are located

above a four-storied Tiered Box design.The Box

design contains Twenty Boxes.There is an arrow

pointing upwards to the sky, with the ninth, topmost

Buddha above it. This arrow splits the yant into two

mirroed halves.Each half contains the same mantra,

one forwards, and one backwards. The mantra

reads; Gu Ti Gu Ya Tha Saa Wae Taa Saa Gu - Gu

Gu Ti Saa Tha Ya Gu Saa Taa Wae. Or even GU

GU Ti GU GU TiYa Tha Saa Saa Tha Ya - Wae Taa

Saa GU GU Saa Taa Wae. The mantra is composed

in Khom (a version of Pali Sanskrit in ancient

Cambodia, conbsidered to be sacred by Buddhist

132
monks in Thailand).The main undertone is Buddhist

but the roots of this ancient Craft has recieved

influences from many other Folk religions and spirit

worshippers, sorcery and Buddhism mixed together.

This Craft of sacred Buddhist tattooing is chiefly

practised in Thailand and ambodia, but is also to

be found on a lesser scale in Burma (Myanmar) and

Laos. The twenty spires often seen added on the left

and right shoulders are an extension to increase the

protection, therefore it name is Jii Sib Yord (twenty

spires).

Master Day

On Master Day, you can observe this phenomenon

occur in great numbers of people. When the Master

133
chants the heart Mantra of Crocodile, for example...
many people will start writhing around on the floor
like a crocodile does, and making growling noises.

The Leaping Tiger Mantra will cause people to rear

up on their hind legs, hands outstretched before
them, clawing at the air and roaring like a tiger! Each
animal has its own way of appearing, and if you are
familiar with the different actions a person in trance
performs when posessed by an animal, it is possible
to recognize which animal he is posessed with.
What makes this phenomenon hard to explain, is the
fact that when the master chants the heart mantra of
each animal Yant, it is not in Thai language, rather
Pali Sanskrit! This means that the disciples in the
crowd have no way of knowing which Mantra of
which animal the Master is chanting. Nevertheless
when 10 people hear the heart mantra and turn into
a Tiger, you will be able to see afterwards that all ten
134
of them have the tiger tattooed on them. A devotee
with a crocodile will not turn into a tiger, and vice
versa.

The different tattoing instruments used in Sak Yant

are;

1. In Ancient times, one would use a very hard,

sharp pointed Rattan tree thorn, which is very
long upto three feet in length.
2. Some monks would use the spoke of an
umbrella, filed down to a sharp point. In days of
old, coffin nails were taken from a cremation and
fitted to the tattooing instrument and sharpened.
Monks would chant magic spells and blow them
into the tattooing instrument; this kind of
instrument is considered to be extremely
powerful.

135
3. The preparations of the inks are different in every
Temple, and with every Master. Some Masters
stick to the old methods, and may make the
black pigment from the sap of a rare tree that is
found in the North east, close to Laos and
Cambodia.
4. Old masters may mix snake venom in the Ink.
5. Others take the Common Chinese ink, mixed
with whisky and aromatic oils.
6. Some traditions mixed in ash from the cremation
of a High Master / Monk.All sorts of variations
were possible, and there seems to be no real
fixed method.
7. The kind of instrument used currently at Wat
Bang Pra is a plain stainless steel Javelin like
spike, split at the tip into two sharp points. This
kind of double point instrument is called Bpag
Chalaam, meaning sharks mouth. It looks kind

136
 of like the nib of a fountain pen, and has the two
points bend together to almost touch each other.
This causes the tip to hold a bubble of ink in its
mouth, thus superior to a single point spike.

Gao Yord Yant Ongk

Yant 16 Buddhas Yant Pra

Wheel of Vishnu

Yant

Yant are not only applied as tattoos, but also on

many other kinds of medium, such as cloth,
inscribed on the back of metal templates to be used
as protective amulets in the home, temple, car etc.
Another popular form of wearing Yant Magic is to

137
use 'Thagrud', meaning the Yant is applied onto a
parchment, rolled up into a scroll, and then fed into a
metal tube, or sometimes wrapped in the skin taken
from the forehead of a Tiger. The Thagrud is then
ties to a cord and wrapped around the waist.

138
Visitors to Thai Temples may have seen men
wearing a whole chain of these Thagrud wrapped
around the waist. Some people wear a whole chain
of Phallic (Penis) images tied around them too _ this
is similar to the 'Shiva Lingam' representing the
Phallic masculine force.There is also a Yant tattoo
that includes a Penis and testicles, with drops of
semen ejecting; this design is not particularly

139
 particularly Buddhist, but
as I said already, the Yant
Tattoo tradition is an
amalgamation of many
beliefs and superstitions.

Also the Yant are maybe

to be seen most often on
the back of Thai Monk
amulets, something which
many of us who have
been to Thailand have
either bought as a
memento, or recieved as a
gift. I recieve much mail
from visitors to my website
and forum, for asking me
to translate and explain the yant on their monk coins,
also to analyze their Yant tattoos.
140
At first I did this eagerly, but as the website grew, I
started recieving too many requests, and it became
a full time job. I still design Yant tattoos for people
who want a special yant making for them for a small
donation.

All Yant have their own particular design methods

and meanings; each yant has a Prayer (Kataa)
which should accompany it, and a 'Heart Mantra'.
Yant Tattoos have a strict application method, which
must be learned, it is not enough to just tattoo the
design on AND THAT'S IT'!

The tattooist must concentrate extremely to make

the tattoo, due to the fact he must write in Khom
(ancient Khmer Sanskrit) whilst he is silently saying
a mantra, which changes whith each new element of
the design (Bones, Knots, Letters, Buddhas etc).

Onk Pra represents The Buddha Himself.

141
The Half Moon Symbol to be seen above 'Onk Pra'
so often represents the Moon Illuminating the way
for us in the Dark Hours.

The small Circle (Sun Symbol) to be seen above

many Yant means the Sun lighting our way in the
daytime; and that all Humans and Living beings exist
under the influences of the stars and Planets, and
that these forces enable us to develop and brings
Changes. The Zig - Zag spiral line on the top of eaxh
Yant is called Unaalome.

Unaalome represents the Saints who have attained

the status of enlightened beings.The Fetters of
desire have been disentangled and discarded....
These beings do not waver on their path as normal
Humans do (Note the end of the zig zag evolves into
a straight line, meaning that he has ceased to enter
into diversion and is on a straight, direct path to

142
Nirvana. The spiral in the middle represents the
Crown of the Head of the Buddha.

The Line of the Unaalome is straigh and unwavering

- Perfect and complete. Following this thought, when
you have finished the drawing the 'Bones' (outlines)
of the Yant and finished all Khom letterings; The
Yant should be finished with the drawing of
Unaalome above the Yant - meaning that the Yant is
now complete.

All Yant are usually completed with the invocation of

a Mantra (Pra Kataa) in Pali Sanskrit, which is
subsequently blown into the yant with your breath
(Called Phao kataa / Puug Saeg). Most Pra Kataa
finish with the Phrase / Spell; 'Ma A U'.

There are also Yantra that use Numbers instead of

Symbols to indicate the meaning

143
The Following Sutras are Kataa to be intoned whilst

applying the Yant;

Round Yant Rectangular/Square Knots of the

Sutra Yant Sutra Yant Sutra

Yanthang Jatthu Yanthang Jatthu

Santhang Santhang Wigring Goenjaa

Wigring Kyarae Kyarae Mahaa

Yanthang

Proma

Pagsamahae

Surang

Yanthang

Wigring

Kyarahae

144
Bones of the Harmonising Sutra Animal Yant
Yant Sutra Sutra

Santi Yanthang
(The Bones of Gaesaa
Santhang Wigring
the Yant means Loemaa
Kyarae
the outline; the
Nagkhaa
basic skeleton,
Tanthaa
so to speak).
Thajoe
Adti Yanthang
mangsang
Santhang
Nahaaruu
Wigring Kyarae
(etc.)

(32 state

mantra)

145
Rules of behaviour when going to recieve a Yant

tattoo from a Buddhist Monk/Brahmin shaman;

When one approaches the shrine where the Yant

are tattooed, one must leave one's shoes on the
steps leading up to the room. You should obtain
offerings for the Master before entering the salon;
Incense sticks, Flower garlands, money in an
envelope, and maybe a packet of krong tip
cigarettes if you whish (plus a can of birdy ice coffee!
- it gets hot in the room, and the monks like to drink
this stuff).

Upon entering, you should go to your knees, place

your hands in a praying position in front of your
forehead and then bow forward, placing the palms of
your hands on the floor. This you should repeat
three times.

146
After this you can sit around in the queue, and watch
the devotees recieve their Yant tattoos, while you
wait to be called your turn (if you are lucky, you may
get to see Khong Khuen occur!). When you are
called for your tattoo, you should present the
offerings outstretched on a silver tray before you,
and the Monk will take hold of the tray, and say a
Kataa to bless you and the offerings before the
tattoo.

After this he will perform 'Piti Hwai Kru gaeji Ajarn'

(Call of respect to the Ruesii), and ask you to get
into position for the tattoo. After the tattoo, you
should place your hands together again, and the
Monk will perform 'Tong kataa Bpuug Saeg' (Invoke
a Mantra), and blow it into the Yant tattoo with his
breath.

147
You should then bow 3 times again and the ritual is
finished.

About the popular rumor that the Temple is overrun

by Criminals seeking Yant tattoos;

It is true, that hired killers like to wear Sacred Yant

tattoos, but I have to say that all levels of Society
has people who wear a Yant. Even if it is 'Sak Nam
Man' (using oil instead of ink), Soldiers, policemen,
Politicians, Doctors, Lawyers etc...And Criminals are
also wearing too. No exceptions are made about
who a monk allows to have a Yant, except if you
come drunk or in an unacceptable state.

Extra information about Sak Yant tattooing.

The Thais believe that the Yant tattoo will have the
power to charm a desired lover, protect one from
one's enemy, or even stop a bullet!

148
Strange phenomenae have occured throughought
the ages in connection with the Yant - such as a
famous Thai Air Force Pilot being shot repeatedly
with an M16 and only having bruises! Or guns being
repeatedly shot at someone with a Yant, and the
gun not going off. I thought I would explain about
'Master Day' before we take a look at some of the
Yant Tattoos and look at their meaning.

Master Day is the day where all Disciples attend the

Temple to pay respects to the Master of Yant.

On this occasion up to 10,000 believers bestow the

temple with their presence and recieve the blessings
and hear the Master of the Wad (Temple) chant the
'Kataa Hua Jai' (Heart Mantra) of each of the 108
Yant. Gur Ru Su Gu Na Ma Pa Ta, Ma A U...the
chant of leaping Tiger Yant; made popular by the

149
'Suea' (Highwaymen/Villians) of the past, and the
'Nak Laeng' (Asassins/Mafia)of the present.

Leaping Tiger yant is one of the Yant that made

Bang Pra famous, supposedly having the power to
awaken the spirit of the Tiger when one is in
danger.This is what the Thais call 'Khong Khuen'
(thing rises). Khong Khuen is the strange occurence
of the Tattooee losing awareness and becoming
absorbed by the spirit of the animal has been
tattooed with. I have seen this Phenomenon on
many occasions at the Wad.
Sak Yant is an Ancient Tradition and should not be
taken lightly when considering recieving a Sak Yant
Tattoo.
The rules of wearing the Yant, and the implications
of breaching the vows of Buddhism require a certain
levelm of serieousness when recieving yant tattoos
from a Monk, and the effects of recieving Sak yant
150
will reverberate throughout the rest of your life, once
having recieved a sacred yant.
So please be respectful, meek and unfrivolous when
visiting the Temple/office of a sak yant Master, and
dont forget to be a little generous when making the
donation for the yant tattoo.

151
Thai Temple Tattoos 108 Yant

152
 Kata Yant Bpanjamukhee

For Pure Buddhists this Yant can be seen to mean

the five Dhyani Buddhas, and thus one can use their
respective katas or at best use the kata found
inside the Yant itself;

Idtibpiso Pakawaa Arahang Na Mo Puttaa ya Ya

Ttaa Pu Mo Na A Sang Wi Su Lo Bu Sa Pu Pa

The Brahmin Way would be as follows

153
Om Bparamesawaaraay Phaay Phaa Hlwong
Akraaw
Taaw Sadet Hnuea Wua Phueag Ao Ngueag
Gniaw Kang
Aang Tad Jant Bpen Bpin Song Int Chadaa
Saam Daa Pra Praeng Gweng Pech Glaa
Kaa Pimon Janrai

Another kata can also be

Om Nama Sivaaya (x5, 7, 9, or 108 times)

Pic Left; Five

Faced Shiva
image on a ritual
base for pouring
154
milk over. Sculpture made by Yogesh Agrawal.

Shiva is fivefold, his five faces being Ishana,

Tatpurusha, Aghora, Vamadeva and Sadjyojata, and
eightfold (see puja below) as the eight directions.
Shiva-Shakti also have a form called
Ardhanarishvara, the meditation image showing the
Devi as red coloured and voluptuous, as one half of
the body, the deva as the other half having a
terrifying and fierce aspect.

Mahadeva Shiva is also lord of all beings of the

underworld, including bhutas (elementals), pretas
(ghosts), and pishachas (flesh eaters) and the rest.
He is sometimes pictured on a horse, followed by his
retinue of siddhas (accomplished ones), bhairavas
(terrifying forms of Shiva), yogis and the rest. As
Rudra, he is identified with the star Sirius (Sothis),
and is the supreme hunter.

155
The lingam used in Shiva puja is often made of
different materials. While the Todala Tantra
recommends lingas made of clay, they are also
fashioned from quartz, stone, and in the case of the
Matrikabheda Tantra, an alchemical work, from a
Mercury amalgam.

Five faced yantra also can mean the life cycle, and
in addition, the kata Endings of Buddhist mantras
(Ma A U, which mean Sangha, Buddha and
Dhamma in Buddhist mantras) also have a meaning
in Brahminism;

Life-Cycle Process

Shiva is called Om which represents the five

elements of the process of a life-cycle. Om has three
sound elements which give the sounds of vowels,
such as A, Ou/U and Ma, and two physical
elements, such as a dot and a crescent. A

156
represents birth, Ou life, Ma death, dot
disintegration of the body into original five elements
and crescent the soul moving to another physical
body or returning to merge with the Supersoul. In the
human form, each element of this life-cycle process
also represents one face each of the five faces of
Shiva. Therefore, Om also stands for Shiva and
denotes the Universe.

Shiva is depicted as a five-facad form to represent

these five elements that support life on earth. Each
face has three eyes, which also represent birth, life
and death.

Shiva appears as a luminous lingam. Although it has

a special form, the Lingam is considered as a
formless and infinite object representing the Lord as
the universe. The base of the object representing
Ou is considered to be Om which depicts the Lord

157
and the Universe. Such a set is worshipped as Shiva
everywhere in the Hindu world. The lingam also is
believed to have five faces. Four faces are usually
carved on all four directions and the fifth, which is
not carved, is believed to be facing upwards.

Shiva represents the life-cycle and five life-

supporting elements which have a form of five faces
representing the five elements. The life-cycle
represents the creation of life from five elements
such as earth, water, fire, air and ether, then the
maintenance of life and the completion of life, i.e.
death, which means separating the physical body
from the soul. The body disintegrates into five
elements and returns to their original elementary
forms.

158
 Shiva Puja

Om I bow to
Shiva and the five
devatas and offer
this scent and
flower Om! Om I
bow to the Sun
and the planets
and offer this
scent and flower
Om! Om I bow to the Guardians of the Directions
and offer this scent and flower Om! Om I bow to all
Goddesses and offer this scent and flower Om! Om I
bow to the guru! (Left) Om I bow to the gurus guru!
(Right) Om I bow to the source of the gurus! (Centre)
Om I bow to Ganesha. Om namah shivaya. Om hail

159
to Hara. (Establish Linga in North) Om I bow to
Maheshvara. (Oblate Linga) Om O One Holding the
Trident truly is here!

Nyasa Placing

Om Sham I bow to the thumbs Namah. Om Shim I

bow the index fingers Svaha. Om Shum I bow to the
middle fingers Vashat. Om Shaim I bow to the ring
fingers Hum. Om Shaum I bow to the little fingers
Vaushat. Om Shah I bow to the front and back of
hands Phat. Om Sham to the heart Namah. Om
Shim to the head Svaha. Om Shum to the peak
Vashat. Om Shaim to the armour Hum. Om Shaum
to the 3 eyes Vaushat. Om Shah to the missile Phat.

Dhyana Meditation

Om. Meditate always on Mahesha, like a mountain

of silver, with a beautiful crescent Moon as his crest-

160
gem, whose body is as bright as a jewel, gracious of
appearance, his hands holding axe, deer, bestowing
boons and dispelling fear, seated in the lotus
position, surrounded and praised on all sides by
immortals, wearing a tiger-skin, seed and sprout of
the Cosmos, destroying fear, with five faces and
three eyes. (Place a flower on the head. Perform
mental worship. Place the flower on the linga.) O
Bearer of the Staff enters herein! Indwell here!
Reside here! Reside here! May happiness be here!
May happiness be here! O Rudra, I perform your
worship!

Upachara Offerings

Om hail to Pashupati. (Bathe Linga) Om this is water.

Om namah Shivaya! Om this is arghya. Om namah
Shivaya! Om this is for sipping. Om namah Shivaya!
Om this is for bathing. Om namah Shivaya! Om this

161
is scent. Om namah Shivaya! Om this is flower. Om
namah Shivaya! Om this is birch-leaf. Om namah
Shivaya! Om this is incense. Om namah Shivaya!
Om this is flame. Om namah Shivaya! Om this is
food. Om namah Shivaya! Om this is for sipping
again. Om namah Shivaya! Om this is betel nut. Om
namah Shivaya! Om I offer this scent and flower to
Sharva, the Earth form (East) Om I offer this scent
and flower to Bhava, the Water form (NE) Om I offer
this scent and flower to Rudra, the Fire form (N) Om
1 offer this scent and flower to Ugra, the Air form
(NW) Om I offer this scent and flower to Bhima. The
Aether form (W) Om I offer this scent and flower to
Pashupati, the Magician form (SW) Om I offer this
scent and flower to Ishana, the Sun form (S) Om I
offer this scent and flower to Mahadeva, the Moon
form (SE) Om hail to Nandi. Om hail to Bhringini.
Om hail to Kshetrapala. Om hail to Vamadeva.

162
Japa Mantra Recitation

Hara Maheshvara Shulapani Pinakadhrik Pashupati

Shiva Mahadeva! You are the secret at the core of
every secret! Take this recitation! O Maheshvara, of
Your grace, bestow siddhi on me! All hail to You, O
one with closed eyes! Hail to You, with divine vision!
Hail to You who holds the staff! Hail to You who
holds the Vajra! Hail to You who holds the trident,
sceptre, noose and sword in Your hands! Hail to You,
Natha of the Three Worlds, the Lord of all Beings!
Om namah Shivaya. Hail to You the Peaceful One!
Cause of the 3 Causes! I offer myself to You, O
Parameshvara, You who are my goal and refuge!

Nam Nam Nam! I know not how to invoke, nor how

to worship, nor how to bid you farewell! Forgive my
mistakes, O Parameshvara. (Place flower on head.
Close.) .

163
SACRED YANT AND THEIR MEANINGS

Which kind of Yant posesses which meaning? A

complete understanding will increase the
effectiveness of the yant.The lines drawn in the Yant
represent the Umbilical Cord of the Buddha, and are
traditionally known as The Bones of the Yant.
There are many varied forms of Yantra, it appears,
such as; Round Yant, TriangularYant, Four Sided
Yant, and even Pictorial ones.

Round Yant represents the Face of the

Buddha (Pra Pakt Pra Putta Jao) in Brahmin
Tradition, Brahma is applied as themeaning.
Triangular Yant represents the Triple Gem of
the Buddha Dharma and Sangha (Pra Put, Pra
Tamm, Pra Songk). In Brahmin Tradition the
three Lords of Heaven are applied as the
meaning (Shiva Brahma, Vishnu)

164
 Four sided Yant represents the Four Elements
/ Continents(Earth, Water, Air and Fire)
Pictorial Yant (Animalistic) represents various
Angels,People, and Mythical Animals (Sathw
Himapant)
Onk Pra represents The Buddha Himself.
The Half Moon Symbol to be seen above Onk
Pra so often represents the Moon Illuminating
the way for us in the Dark Hours.
The small Circle (Sun Symbol) to be seen above
many Yant means the Sun lighting outr way in
the daytime; and that all Humans and Living
beings exist under the influences of the stars
and Planets, and that these forces enable us to
develop and brings Changes
The Zig Zag spiral line on the top of each Yant
is called Unaalome. Unaalome represents the
Saints who have attained the status of

165
 Enlightened beings.The Fetters of desire have
been disentangled and discarded.These
beings do not waver on their path as normal
Humans do (Note the end of the zig zag evolves
into a straight line, meaning that he has ceased
to enter into diversion and is on a straight, direct
path to Nirvana.The spiral in the middle
represents the Crown of the Head of theBuddha.
The Line of the Unaalome is straigh and
unwavering Perfect and complete. Following
this thought, when you have finished the
drawing the Bones(outlines) of the Yant and
finished all Khom letterings;
TheYant
should be Finished with the drawing of
Unaalome above the Yant -meaning
that the Yant is now Complete.All Yant are
usually completed with the

166
 invocation of a Mantra (PraKataa) in Pali
sanskrit, which is
subsequently blown into the yant withyour
breath (Called Phao kataa /
Puug Saeg).
Most Pra Kataa finish with the Phrase / Spell
Ma A U.

167
Above Pics; Sak Yant by Ajarn Thong.

Yant Pla Hlai Koo (Pair of Eels yant)

Yant Maha Thao Ruean (Turtle yantra)

Yant Mahaniyom/Yant Dork Bua (Lotus yant)

Ma A U;

Ma means Moo Mahaa Sangkoe (The sangha,

or company
ofMonks)
A means Awrahang (The Buddha himself)
U means Utamatammoe (The Dharma, or
teachings of
theBuddha)

So the meaning of this Kataa (Mantra/Prayer) is

The triple jewel of Buddha, Dharma and
Sangha .There is also Yantra that use Numbers
instead of Symbols to indicate the meaning.

168
Sometimes in order to shorten the length of the
Agkara (khomlettering), the Yantmaster may prefer
to use Numbers to represent the PraKataa (Mantra).

BELOW; SOME KATA FOR NUMBERS

1 = AEGA MI
2 = TAWAE PUTTOE
3 = THRIINI MA A U
4 = JATHU NA MA PA TA
5 = BANJA NA MOE PUTTAAYA
6 = CHAWACHARAACHA I SA WAA SU SU SA
WAA I
7 = SATTHA NAKAE SANG WITAA BU GA YA
BA 8 -
ATTHAAARAHANTHAA PAA MAA NAA U GA
SA NA TU 9 = A SANG WI SU LOE BU SA
PU PA

169
The Following Sutras are Kata (mantras) to be
intoned
whilstapplying the Yant;

Round Yant Sutra;

Yanthang Santhang Wigring Kyarae

Rectangular/Square Yant Sutra;

Jatthu Yanthang Santhang

Wigring Kyarae

Knots of the Yant Sutra;

Jatthu Goenjaa Mahaa YanthangProma

PagsamahaeSurang Yanthang Wigring
KyaraeBones of the Yant Sutra ;( The Bones of
the Yant means the outline; the basic skeleton,
so tospeak).
Adti Yanthang Santhang Wigring Kyarae

170
 Harmonising Sutra;

Yanthang Santhang Wigring Kyarae

A harmonizing Sutra is used when a Yant has

been made with a mistake,
orits wearer has transgressed against the rules
of wearing the yant
(see rules of abstention)all the Yant designs
used in the pantheon of
Sak yant (for indeed manyyant are not used as
tattoor, rather for many
other specializedpurposes), can be divided into
six or seven main
categories.

171
 Wai Kroo.

Poem to Kroo Ba Ajarn Poem to Kroo Ba Ajarn.

I am all for worship worship

Your father and Able to study

schoolteacher your textbook

mother.

Share

your spin with countless

subjects. Want to ask Wanta

172
 Wai lessons Yo deliberately

equipment left bent head

and right. from the hear

Sing, dance teachers, Teachers

teachers play the Thai They have my Teachers

teachers. heart teacher gamelan gon

mercy.
Tambourine

drum teacher

Cha Wa

flip four years are equal.

Arnold, a young Eaopon over

teacher Failure various

assorted

173
 to significant angel.

Teachers are taught to know Coonsyd

and Manora. Dr. Teacher Oupecrit.

Teacher

Teacher Drug Teachers to

magic spell. the altitude.

C A man teacher teachers A

room Luxury giant teacher Teacher class teacher

remembered. feedback to angels in

teachers and heaven.

three earth

In most And

174
human Khana. teachers under

Give a gift. the yard. Just as anti-

big city

Forest underground

Himaphan. road.

They offered me Nomklao.

Sorry, wrong or
some powerful

general

175


Wai Kroo Ceremony

176
Before beginning Piti Wai Kroo, one should obtain

and prepare the necessary items needed for making

offerings to the angelic beings and to the Master

Teacher (kroo) .

Before making the offerings, sing the poem to kroo

ba ajarn.

You dont have to pray to Buddha or say namoe

177
Tassa - you just have to say "Sakkae"

(kata wai kroo Na 108) after this you chant "Kata

Tawaay krueang sangwaey".

Tawaay Krueang Sangwaey (food offerings)

Kata for offering food:

Imang Subpapayanchana Sambanang

Poechanaanang
Utagang Warang Itang Pbuchupba
Garanang Pbathikhanhanthu Saatugang
Thaepbithang Prahmamaanang
Intariyang Taewathanang Muniiwarawajanang
Kruu Aajariyang Anuragkhanthu Aaroekayaena
Sugkhaenaja
(Say this kata two times).

178
 One should have a musician or cd of "Pbeepaat"

(wind instrument) playing the song "Taep

Banterng" ()

A very important factor in the making of food

offerings, is that you should

Insert a stick of incence (called toop horm -

) into each and every item that is to be

offered, with no exception.Only put one stick for

each item.

179
One should obtain the following;

Six types of meat and fish

Prepare a pig's head along with the feet, and tail,

one boiled, or roast Duck, a boiled chicken and

a plate of boiled crabs. Also a place boiled

shrimps, one snakehead in fish soup and a bowl

of sauce for dipping.

Make a Bai Sri (a kind of cone shaped offering

made with banana leaves known as bai thong

has been decorated with bananas from the Nam

Tai variety, and flowers.

Place the rice into the tray in a cone shape, and

in put a boiled duck egg into the top of the cone

of rice,

180
 Decorate around the cone of rice using bananas

of the nam Tai variety (1 bunch), and cucumbers.

One fresh coconut should be offered along with

five types of sweetmeats-boiled yam, boiled man

(a kind of tuber root like the potatoe) milk butter

and raw beans and sesame seeds.

Also, roast beans roast sesame seeds, popcorn

and a bouquet of flowers.Place one pair of

flowers together a pair of half kilo candles.insert

one bunch of incense sticks into the top of the

cone.

Other equipment necessary for the next stage

are wash bowl to wash one's face a white cloth,

a red cloth both the size of political a face

towel.in addition, one Lotus flower, incense

sticks (5 sticks) 5 small candles of 25 g in weight.

181
 Betel nuts (1 bunch)

Place of these things into a cone shape inside

the bowl.

Notes on Betel nut/Areca nut:

(Areca catechu - a.k.a. Betel Palm, a medium

sized palm fruit containing a number of seeds, the

182
betel nuts, which are chewed for their stimulatory

effects.)

Uses

The nuts are chewed, usually in wrapped in

betel leaves, along with some lime and spices

for flavoring. The nuts contain arecoline, a

strong stimulant. Chewing of the nuts releases

brightly yellow colored keratin. Medicinally, the

betel nut is used to treat intestinal worms.

Plant Cultivation

183
 A large palm, up to 90ft tall. The betel palm

prefers moist soil with excellent drainage and a

moist tropical climate. It is too tender to grow

outside of the tropics and does not tolerate

drought.

Propagation: By seed.

5 baht in coins and offering or 12 if you like

should also be placed within the bowl .The bowl

should be placed on a white cloth and table

which is then placed in front of the Buddhastatue.

When you wish to begin the ceremony,

light the incense and the candles pray to the angelic

184
beings and the guru ajarn for them to be present

while performing this ceremony.

The prayer of invocation for this reads so

NA MOE THASSA PAKAWATHOE

ARAHATHOE SAMMAA SAMPUTTASA ( 3 times

repeated)

KATA FOR REJOICING IN THE BUDDHA

PUTTANG CHIIWITHANG YAAWANIPPAANANG

SARANANG
KAJCHAAMI
ITHIPBISOE PAKAWAA ARAHANG SAMMAA
SAMPUTTOE WICH-CHAA JARANASAMBANNOE
SUKATHOE
LOEGAWITUU BANUTH-THAROE
BURISATAMMASAARATHI

185
SATH-TAA TAEWAMANUSSAANANG PUTTOE
PAKAWAATHI

KATA FOR REJOICING IN THE DHARMA

TAMMANG CHIIWITHANG YAAWANIPPAANANG

SARANANG KAJCHAAMI
SAAWAGKHAATHOE PAKAWATHAA TAMMOE
SANTITH-TIGOE
AGAALIGOEBAEHIPBASSIGOE
YOEPBANAYIGOE
BAJJATHANGBWAETITHAPPOE
WINYUUHIITHI

KATA FOR REJOICING IN THE SANGHA

SANGKANG CHIIWITHANG YAAWANIPPAANANG

SARANANG KAJCHAAMI

186
SUPBATHIBANNOE PAKAWATHOE
SAAWAGASANGKOE UCHUBPATHIBPANNOE
SAAWAGASANGKOE YAAYABPATHIBPANNOE
PAKAWATHOE SAAWAGASANGKOE
SAAMIIJIBPATHIBPANNOE PAKAWATHOE
SAAWAGASANGKOE YATITANG
JATH-THAARI BPURISAYUKAANI ATH-TA
BPURISABPUKKALAA AESA PAKAWATHOE
SAAWAGASANGKOE AAHUNAEYYOE
BPAAHUNAEYYO TAGKHINAEYYOE
ANYACHALIIGASANIIYOE ANUTH-THARANG
BPUNNYAKHAETH-THANG
LOEGASSAATHI

After making the offerings in front of the Pooja

(Bucha) table (known as Hing Pra in Thai - meaning
the pedestal on the wall for praying to buddha and
angelic beings with, you will see one in nearly all thai

187
 homes, and business
establishments; It is
normally on the wall
slightly higher than
head height).
And offer again at the
sal piang tha

After completing the "Piti" (ceremony) outside at the

Saal Piang Thaa (forbidden to depart from the

angelic beings before midday), return onto the

"Thamnak" (Shrine/spiritual office)

Kata Wai Kroo Na 108

NA MOE TASSA PA KA WA THOE A RA HA THO

SAMMAA SAMPUTTASSA (three times)

188
Before performing any kind of Yant or Na Magic, it is
important to pay respects to the "Kroo Ba Ajarn" by
way of the "Pitii Buchaa Wai Kroo" (teacher
pooja).Kroo is synonimous to the word "Guru"
meaning teacher in Pali.All cultural, religious and
magical arts in Thailand have a "Pitii Wai Kroo"
normally using the placing of a Ruesii head on the
head of the devotee/student along with many
ceremonial dogmas.Before chanting the kata to the
master of the Na one must first say "namoe thassa"
3 times to the Buddha

Na Moe Thassa Pakawathoe Arahathoe Sammaa

Samputtassa

Kata Wai Kroo Na 108

Sakkae Gaamae Ja Ruuphae

189
 Kirisikharathathae Janthaligkhae
Wimaanae Tiiphae RathTae Ja
Kaamae Tharuwana Ka Ha Nae
Kaehawathtumahi Khaetthae
Pummaa Jaayanthutaewaa
Chalatalawisamae Yakkhakantappanaakaa
Thithtanthaa Santhigae Yang
Muniwarawajanang Saatawoe
Mae Sunanthu

Puttang Saranang Kajchaami

Tammang Saranag Kajchaami
Sangkang Saranang Kajchaami

Tuthiyamphi Puttang Saranang Kajchaami

Tuthiyamphi Tammang Saranag Kajchaami
Tuthiyamphi Sangkang Saranang Kajchaami

Thathiyamphi Puttang Saranang Kajchaami

Thathiyamphi Tammang Saranag Kajchaami

190
 Thathiyamphi Sangkang Saranang Kajchaami

IthiPhisoe Pakawaa Arahang Sammaa

Samputtoe
Wich chaa jarana samphanoe sukathoe
loegawituu
Anuth Tharoe PhurisaTammasaarati
Sath Taa Taewa manussaanang Puttoe
Pakawaathi

Sawaagkha Thoe Pakawathaa Tammoe

Santith tigoe Aagaligoe Aehi Phassigoe
Oepha Nayigoe Phajjathang Waetithappoe
Winyuu Hiithi

Suphathiphannoe Pakawatho Saawagasangkoe

Uchuphathiphannoe Pakawathoe
Saawagasangkoe
Saamiijiphathiphannoe Pakawathoe
Saawagasangkoe

191
 Yatitang Jath Thaari Phurisayukaani Ath Ta
Phurisaphukkalaa
Aesa Pakawathoe Saawagasangkoe
Aahunaeyyoe
Phaahunaeyyoe Tagkhinaeyyoe Anchalii
Garaniiyoe
Anuth Tharang Bunyakhaeth Thang
Loegassaaathi
Puttang Wantith-thawaa

Tammang Wantith-thawaa

Sangkang Wantith-thawaa

Eek kun Bidaa Marndaa, kunkroo
ubachaayaajaarn
Kun Rasii sitti Jao tang Gao thon - Kun
Taepayadaa tua Peun

192
 Bataphii don bandaan waet witayaa
Kun Pra Isworn sadaej ma hai praporn chay

I THI PBI SOE PA KA WAA -

This kata is extremely long (I've done one and a half

of the five pages that take up this kata above - so
another 3 and half pages to come)

Puttang Wantith-Thawaa

(I prostrate and take refuge in the Sacred Aspects of

the Buddha)

Tammang Wantith-Thawaa

(I prostrate and take refuge in the Aspects of the

Sacred Dharma)

Sangkang Wantith-Thawaa

(I prostrate and take refuge in the Sacred Aspects of

the Sangha)

193
Also my Mother and Father i pay highest respects to
and prostrate.

Top the Kruu Ubachaayaajarn, The 9 great Rasii

Sitti Jao,

All the Angelic intelligences that bestow us with the

teachings of the sacred siences and Arts.

To the Lord of Heaven - Siva - I also Prostrate and

plead him to approach and bestow me with
Blessings.

I Thi Phi Soe

Pa Ka Waa

I Call upon and Invoke Somdaej Pra Sammaa

Samputta jao (The Buddha), to approach and reside
above the crown of my head.
I Call upon and Invoke Pra Prohm (Brahma) to
approach and reside above my left side.

194
I Call upon and Invoke Pra Naarayn (Visnu Narayan)
to approach and reside above my right side.
I Call upon and Invoke Pra Jao Mae Kong Kaa to
come and be my saliva.
I Call upon and Invoke Pra Paay (Lord of the Storm)
to come and be the air in my mouth (Pra Paay is the
Angel of Wind - the word "Paayu" in Thai means
"storm").
I Call upon and Invoke Payaa Naak to approach and
become my necklace.
I Call upon and Invoke Pra Gaal To become my
Heart.

Khorb Kroo Ceremony

195
N.B.ANY STUDENTS THINKING TO PERFORM
THE SPELLS/MAGIC METHODS USED IN SAK
YANT TATTOOING SHOULD UNDERGO THIS
CEREMONY

The Khorb Kroo

ceremony is an age-old
tradition in Thailand since centuries. The ceremony
is preformed with most performing arts professions,
as well as on other vocations, such as doctors and
engineers.

196
Each profession/walk of life, has its "Kroo" (Master
teacher), the word "Kroo" comes from "Guru", which
also means simply "teacher".

It is seen that with no teachers we would not be

where we are today, so the paying respects to the
Kroo is an essential practise, and must be
celebrated yearly without fail to ensure good fortune
and success in one's life and profession for the
Future

Khorb Kroo is performed by the laying on of a

"Ruesi" head/mask (more like a helmet actually, as it
has the back of the head too, making it more than a
mask).

I prefer to call it a Ruesi head.

Below; Phra Ruesi Paetchaluugam

197
In Thai language, there is a common word for head
(Hua - ), and a Sacred word for head (Siarn). The
Ruesi head is referred to as "Siarn Ruesi".

There are hundreds of different Ruesi, but maybe

the 2 most common are "Phra Ruesi
Naarot, and Por Gae Rasi Dta Fai

You will see many different masks on the altar of

any wai kroo ceremony. Some Masters purport to be
manifestations, or maybe better said "emanations" of
some of these Ruesi, who have now gone on to
become Prohm, or devas (Prohm is an angelic being
of the higher heavenly spheres, normally depicted
with 4 faces. prohm means Brahma.)

198
This ceremony is extremely sacred, and will call the
ancient Ruesi to connect with us and alter/improve
our five Khandas (Khant 5). The five Khandas are

199
our sensory portals and the elements of our being
that react with, and to those sensory perception.

We wander senselessly in the samsaric illusion

precisely because of our being lost in the illusions
conjured up by the condition of existing under the
chains of these five Khandas. Por Gae Ruesi Dta fai
and all the 108 sacred Ruesi should help us to avoid
fateful occurences, dangers, and attract success
and riches into our life. Sufferings should decrease
and happiness should grow, for those who genuinely
revere and respect the "Wai Kroo" ceremony, this
special day which has come to be known in English
as "Master Day".

Piti Rap Khant 5

200
Piti Rap Khant 5,
is normally
applied to a new Devotee
in order to bestow
protection of the Kroo.

Otherwise it is applied
when someone has been
affected by Khao Song or
Khong Khuen/Phii Khao
(Entered by a Spirit
Being).

Khao Song is not the

same phenomenon as
"Song Jao".

201
Rap Khant () is also what happens when you

recieve Khorb kroo () (the laying on of the

teacher lineage. In Thailand this is performed by

placing the mask of the Ruesi Por Gae or other ruesi,

(depending on your office/trade).

This is normally performed on Master Day of the

particular Guru.

The day is normally an astrologically auspicious day,

and changes each year depending on the phases of

the moon/planets.

Khant actually means "Khandas", which are the five

(for normal humans) senses, more or less.

If you are to practise Ruesi () magic, then you

should recieve the 9 khandas.

Ruesi have more powers than normal humans, such

as the ability to see and hear things in the divine

202
realms, which normal humans cannot sense. Or the

ability to read minds and hearts.

Some of the higher Ruesi are purported to be able to

teleport themselves, invisibility and floating in the air.

This is why a practicioner of Ruesi-ism should

recieve the 9 khandas

If you are to recieve Khorb Kroo ceremony, then of

course, you will also "Rap Khant"

The Word Khanda/Khant actually can be translated

as "Categories".

According to Buddhist theory, the five Khandas are

the cause of our suffering (Dhukka).

Our cravings as a result of these five khandas cause

us to suffer the brutal truths of impermanence and

death.

In order to recieve the Khandas you must attend a

203
Wai Kroo ceremony.

You should find the appropriate items necessary for

the offerings to recieve Krorb Kroo and Khant Haa

beforehand.

204
The Picture above is the Traditional set of offerings

necessary when wishing to recieve Pitii Rap Khan

Haa - ().It is also used in most Wai Kroo

ceremonies.

205
 Obtain a bowl made of bronze, brass, silver or

gold if you can afford it, or if finances are low

then an aluminium one may suffice.

Make 5 "gruay" (the cone shaped containers for

the offerings).Make them from Bai Thong (

- Banana leaf), and place the following in each

of the five cones

1/ One lotus flower (not yet opened its flower),

2/ Khaw Thorg ( - puffed rice),

3/ Betel nut (one piece)

4/ Pluu leaf (one leaf rolled into a cone) a leaf

used in a concoction with cement when eating

betel nut),
5/ Yaa Sen ( - tobacco like product)

One candle & one incense stick

206
 Take a piece of red and a piece of white cloth

and place in the bottom of the bowl (if the bowl

has a stand too then it is optimal),

Place the five cones with their contents in the

bowl along with money from 6 baht upwards.

It is believed that the making of this offering will

cause the kroo (guru) to enter the bowl and remain

there during the ceremony and bestow nlessings

and good fortune on the devotees (all present)

(N.B. this is just a general info on traditional form of

offerings - some Masters may differ in their

Ceremonial methods.)

207
208
Yant Hanuman

209
Hanuman

There are many different Hanuman Yant, - here is

just one to get the article started-I shall be back
soon to expand on this page lots and lots....

210
Other Monkey Soldiers

There are also many other Monkey heroes of the

Ramakiarn (Ramayana), and i shall be presenting
them all to you over the months/years.

Heare are two of Hanumans generals/Captains (also

related to Hanuman too)

Pali and
Sukrip

211
Sri Hanuman Chalisa

Shri Guru Charan After cleansing the mirror of

Saroj Raj my mind with the pollen

Nij mane mukure dust of holy Guru's Lotus feet. I

sudhar Profess the pure,

untainted glory of Shri

Varnao Raghuvar
Raghuvar which bestows the
Vimal Jasu
four-

Jo dayaku phal fold fruits of life.(Dharma,

char Artha, Kama and Moksha).

Budhi Hin Tanu Fully aware of the deficiency of

212
Janike my intelligence, I

Sumirau Pavan concentrate my attention on

Kumar Pavan Kumar and humbly

Bal budhi Vidya ask for strength, intelligence

dehu mohe and true knowledge to

Harahu Kalesa relieve me of all blemishes,

Vikar causing pain.

Jai Hanuman gyan Victory to thee, O'Hanuman!

gun sagar Ocean of Wisdom-All

Jai Kapis tihun lok hail to you O'Kapisa! (fountain-

ujagar head of power,wisdom

and Shiva-Shakti) You

213
 illuminate all the three worlds

(Entire cosmos) with your

glory.

Ram doot atulit bal You are the divine messenger

dhama of Shri Ram. The

Anjani-putra Pavan repository of immeasurable

sut nama strength, though known

only as Son of Pavan (Wind),

born of Anjani.

Mahavir Vikram With Limbs as sturdy as Vajra

Bajrangi (The mace of God Indra)

214
Kumati nivar sumati you are valiant and brave. On
Ke sangi you attends good Sense

and Wisdom. You dispel the

darkness of evil thoughts.

Your physique is beautiful

Kanchan varan viraj
golden coloured and your
subsea
dress

Kanan Kundal is pretty. You wear ear rings

Kunchit Kesa and have long curly hair.

Hath Vajra Aur You carry in your hand a

Dhuvaje Viraje lightening bolt along with a

215
 victory

(kesari) flag and wear the

Kandhe moonj
sacred thread on your
janehu sajai
shoulder.

As a descendant of Lord
Sankar suvan kesri
Sankar, you are a comfort and
Nandan
pride

Tej pratap maha jag of Shri Kesari. With the lustre

vandan of your Vast Sway, you are

propitiated all over the

universe.

216
 You are the repository of
Vidyavan guni ati
learning, virtuous and fully
chatur
accom-

Ram kaj karibe ko Plished, always keen to carry

aatur out the behest's of Shri Ram.

Prabu charitra You are an ardent listener,

sunibe ko rasiya always so keen to listen to the

Ram Lakhan Sita Narration of Shri Ram's Life

man Basiya Stories. Your heart is filled with

What Shri Ram stood for. You

therefore always dwell in the

Hearts of Shri Ram, Lakshman

217
 and Sita.

Sukshma roop
You appeared before Sita in a
dhari Siyahi
Diminutive form and spoke to
dikhava

Vikat roop dhari Her in humility. You assumed

lanka jarava an awesome form and struck

Terror by setting Lanka on fire.

Bhima roop dhari With over-whelming might you

asur sanghare destroyed the Asuras

Ramachandra ke (demons) and performed all

kaj sanvare tasks assigned to you by Shri

218
 Ram

with great skill.

Laye Sanjivan You brought Sanjivan (A herb

Lakhan Jiyaye that revives life) and restored

Shri Raghuvir Lakshman back to life, Shri

Harashi ur laye Raghuvir (Shri Ram) cheerfully

embraced you with his heart

full of joy.

Shri Raghupati (Shri Ram)

Raghupati Kinhi
lustily extolled your excellence
bahut badai
and

219
Tum mam priye said: "You are as dear to me

Bharat-hi sam bhai as my own brother Bharat."

Sahas badan
Thousands of living beings are
tumharo yash
chanting hymns of your glories;
gaave

Us kahi Shripati saying thus, Shri Ram warmly

kanth lagaave hugged him (Shri Hanuman).

When prophets like Sanka,

Sankadik Brahmadi
even the Sage like Lord
Muneesa
Brahma,

the great hermit Narad himself,

Narad Sarad sahit
Goddess Saraswati and

220
Aheesa Ahisha

(one of immeasurable

dimensions).

Yam Kuber Digpal Even Yamraj (God of Death)

Jahan te Kuber (God of Wealth) and the

Kavi kovid kahi Digpals (deputies guarding the

sake kahan te four corners of the Universe)

have been vying with one

another in offering homage to

your

glories. How then, can a mere

poet give adequate expression

221
 of your super excellence.

Tum upkar
You rendered a great service
Sugreevahin
to Sugriv. You united him with
keenha

Shri Ram and he installed him

Ram milaye rajpad
on the Royal Throne. By
deenha
heeding

your advice, Vibhishan

Tumharo mantra
became Lord of Lanka. This is
Vibheeshan mana
known

Lankeshwar Bhaye
all over the Universe.
Sub jag jana

222
Yug sahastra jojan On your own you dashed upon

par Bhanu the Sun, which is at a fabulous

Leelyo tahi madhur distance of thousands of miles,

phal janu thinking it to be a sweet

luscious fruit.

Prabhu mudrika Carrying the Lord's Signet Ring

meli mukh mahee in your mouth, there is

Jaladhi langhi gaye hardly any wonder that you

achraj nahee easily leapt across the ocean.

Durgaam kaj jagat The burden of all difficult tasks

223
ke jete of the world become light

Sugam anugraha
with your kind grace.
tumhre tete

Ram dware tum You are the sentry at the door

rakhvare, of Shri Ram's Divine Abode.

Hoat na agya binu No one can enter it without

paisare your permission,

All comforts of the world lie at

Sub sukh lahai
your feet. The devotees enjoy
tumhari saran
all

Tum rakshak kahu divine pleasures and feel

224
ko dar na fearless under your benign

Protection.

You alone are befitted to carry

Aapan tej samharo
your own splendid valour. All
aapai
the

Teenhon lok hank three worlds (entire universe)

te kanpai tremor at your thunderous call.

Bhoot pisach Nikat All the ghosts, demons and evil

nahin aavai forces keep away, with the

Mahavir jab naam sheer mention of your great

sunavai name, O'Mahaveer!!

225
Nase rog harai sab All diseases, pain and suffering

peera disappear on reciting regularly

Japat nirantar
Shri Hanuman's holy name.
Hanumant beera

Those who remember Shri

Sankat se
Hanuman in thought, words
Hanuman chudavai
and deeds

Man Karam Vachan with Sincerity and Faith, are

dyan jo lavai rescued from all crises in life.

Sub par Ram All who hail, worship and have

226
tapasvee raja faith in Shri Ram as the

Supreme

Lord and the king of penance.

Tin ke kaj sakal
You make all their difficult
Tum saja
tasks

very easy.

Whosoever comes to you for

Aur manorath jo koi
fulfillment of any desire with
lavai
faith

Sohi amit jeevan and sincerity, Will he alone

phal pavai secure the imperishable fruit of

human life.

227
 All through the four ages your
Charon Yug partap
magnificent glory is acclaimed
tumhara
far

and wide. Your fame is

Hai persidh jagat
Radiantly acclaimed all over
ujiyara
the Cosmos.

You are Saviour and the

Sadhu Sant ke tum
guardian angel of Saints and
Rakhware
Sages and

Destroy all Demons. You are

Asur nikandan Ram
the angelic darling of Shri
dulhare
Ram.

228
Ashta sidhi nav You can grant to any one, any

nidhi ke dhata yogic power of Eight Siddhis

Us var deen Janki (power to become light and

mata heavy at will) and Nine Nidhis

(Riches, comfort, power,

prestige, fame, sweet

relationship etc.)

This boon has been conferred

upon you by Mother Janki.

Ram rasayan You possess the power of

tumhare pasa devotion to Shri Ram. In all

229
 rebirths

You will always remain Shri

Sada raho
Raghupati's most dedicated
Raghupati ke dasa
disciple.

Through hymns sung in

Tumhare bhajan
devotion to you, one can find
Ram ko pavai
Shri Ram

Janam janam ke and become free from

dukh bisravai sufferings of several births.

Anth kaal Raghuvir If at the time of death one

pur jayee enters the Divine Abode of Shri

230
 Ram,

Jahan janam Hari- thereafter in all future births he

Bakht Kahayee is born as the Lord's devotee.

Aur Devta Chit na One need not entertain any

dharehi other deity for Propitiation, as

Hanumanth se hi devotion of Shri Hanuman

sarve sukh karehi alone can give all happiness.

One is freed from all the

Sankat kate mite
sufferings and ill fated
sab peera
contingencies of

Jo sumirai Hanumat rebirths in the world. One who

231
Balbeera adores and remembers Shri

Hanuman.

Hail, Hail, Hail, Shri Hanuman,

Jai Jai Jai
Lord of senses. Let your
Hanuman Gosahin
victory

Kripa Karahu over the evil be firm and final.

Gurudev ki nyahin Bless me in the capacity as my

supreme guru (teacher).

One who recites Chalisa one

Jo sat bar path kare
hundred times, becomes free
kohi
from the

232
Chutehi bandhi bondage of life and death and

maha sukh hohi enjoys the highest bliss at last.

Jo yah padhe All those who recite Hanuman

Hanuman Chalisa Chalisa (The forty Chaupais)

regularly are sure to be

Hoye siddhi sakhi
benedicted. Such is the
Gaureesa
evidence of no less a

witness as Bhagwan Sankar.

Tulsidas as a bonded slave of

Tulsidas sada hari
the Divine Master, stays
chera
perpetually at

233
 his feet, he prays "Oh Lord!
Keejai Naath
You enshrine within my heart &
Hrdaye mein dera
soul."

Oh! conqueror of the Wind,

Pavantnai sankat
Destroyer of all miseries, you
haran,
are a

Mangal murti roop. symbol of Auspiciousness.

Along with Shri Ram,

Ram Lakhan Sita
Lakshman and Sita, reside in
sahit,
my heart.

Hrdaye basahu sur

Oh! King of Gods.
bhoop.

234
235
Hanuman fights Erawan

Hanuman Yantra

Hanuman fights
with the Vehicle
and Consort
Animal of the
God Indra;
Erawan

Hanuman
breaks the neck
of the 33
headed
elephant vehicle of Indra Erawan. This yant is from
a scene in the Ramakian (ramayana) story.
The scene depicts the part of the Ramakian Epic

236
where Hanuman breaks the neck of the Elephant
Erawan, Sacred Vehicle of the Brahmin Deity, Indra.
In fact, it is Intarachit riding on his elephant Karunraj
who morphs out and turns into the manifestaions of
Indra and Erawan.

Erawan has 33 heads, 7 tusks protruding from each

of his 7 heads. Each of these tusks is
dressed with seven lotus ponds, with
7 lotus flowers in each pond, each
flower had seven petals, with 7
angels on each petal, each of these
angels have 7 Heavenly ladies in
their entourage.

237
Surin Elephan herders

This Yant was used by Surin* Elephant herders

when an Elephant will not be tamed, or is unruly.
The yant should be inscribed on a cloth, or kite
paper, and is tied to the leg joint of the elephant.
The animal will do as indicated, sleep, work and eat
as ordered.It can of course, also be tattooed, if you
consider that each yant also has higher inner

238
meanings than are applied for the general uses
assumed by the common folk.

* Surin Surin is a Region to the East of Thailand,

close to the Khmer border. Surin is one of the
Provinces most renowned for Khmer magick.

Yant Paya Thao Luean - Turtle Yant

239
Application Method

This Yant has so many different applications; you

can inscribe it on a cake of face powder and use to
powder your face with; Even if your Boss is
extremely angry with you - his anger will disappear

240
immediately.
Use it to powder your face before entering a Court
Case and our opponent will be silenced.
Inscribe the name of the persone desired to be
affected by the yant in the place where the letter
"Pu" is (The centre square) write the person's name
first, then the letter Pu on top of it.

If you wish to use this Yant to help you in an

Exhibition/competition, inscribe the Yant on a sugar
palm leaf along with the name of the targeted person.
Place the yant under running water (such as a
stream, fountain etc).Our opponent will be useless
against us.

Yant Paya Paya Thao Yant thaomahalap-

241
 Thao Ruean Maha Thao small edition

Ruean/Luean Laap Maha

Laap 2

Another application is as a love charm; Inscribe the

Yant on a sugar palm leaf along with the name of
targeted person
Use the leaf to rolla cigarette with, blow the smoke
towards the person we wish to lure, and they will fall
in love with us.

If there is a matter to be solved inscribe Yant paya

thao Luean on candle paper (sai tian) and write the
name of the other person/people involved, plus the
name of the matter to be solved (write all over the
yant)
Use the paper to wrap a candle with and light it:-
Chant the kata until the candle goes out, take the
242
ash residue from the candle and mix it together with
some cooked rice (using your hand) - make 3 cakes
out of it. Give the rice to dogs to eat and chant the
following:-
Ta Hmaa Pood Dai;Hai man Wa Kwam Chana gae
rao - Ta Hmaa Pood Midai Ya Hai man Wa Kwam
Chana rao dai ley
Here it is in Thai;

The Kata means; "If the dog can speak - let him
speak out against us and win - if the dog can't speak
- forbid him to speak out against us and win"
Then take your foot and tap the dog's mouth 3 times,
whilst saying; "A" (3 times)

If it is a very serious matter to be dealt with; inscribe

the Yant on paper along with the name of the other
person involved.
243
Rol the Yant up and stuff it in the mouth of a "Pla
Duk" (Catfish)
Take the hair of a corpse who died a violent death or
drowning and use it to sew up the mouth of the
catfish (use exactly three stitches to sew it up)
Chant the word "A" three times whilst sewing.

Pierce the catfish with a skewer and roast it on a

grillfire whilst chanting the following;
Pla Nan Pen Yang Rai, Khor hai man pen yang nan
terd
Once the fish is roasted, give it to a dog to eat.You
can give the dog one fish a day for three days and
your problem will disappear.

If your employer is angry with you; Inscribe the Yant

on candle wrapping (thin paper) along with your
employer's name.
Soak it in perfumed oil and light the candle in the

244
same manner as one does when praying to Buddha.
The person targeted will be unable to be angry with
us.

If someone is making accusations (legal for

example), take the yant on paper and stuff it in the
mouth of a "Khong" seashell (a kind of clam). close
the lid of the clam again,and bury it in a
graveyard.Whilst burying the clam shell, chant the
Kata for Pyaa Thao Luean 15 times. Take some
whiskey, cooked rice and offer it to the lord of the
graveyard (presiding spirit), and slowly cover the
hole with earth and sit on top of it.Chant the kata
another 108 times.Concentrate your mind to see all
things returned to normal and well and no cases
against you.
Our accuser will be powerless to speak out against
us.
If you wish to make some powder for Yant Thao
245
Luean, then you should take dinsor powder (chalk)
and mix with the following herbs (known as "Waan"
in Thai); Rakson (7 sprigs) Ga Hlong (7 sprigs)and
sawaat (7 sprigs) - pond them to a fine pulped
powder. Take 16 skulls of humans that died violently
or murdered (hard to find these days on the local
market), ofer them to the spirits and then scrape
them to powder and mix in with the mixture already
made.and gove it to someone) can be man or
woman) to eat. "Naa Sang Si Moe, Sang Si Moe
Naa, Si Moe Naa Sang, Moe Naa Sang Si". If you
are competing in an exhibition or test or competition
of some kind, inscribe Yant Payaa Thao Ruean on a
sugar palm leaf.
Inscribe the name of our competitor in the middle
and the letter Pu in khom on top of it.
Place the Yant under running water (a brook, stream
or waterfall for example).

246
As the water flows ofer the Leaf, our competitor will
become weak and powerless.
Can also be inscribed on a Banana leaf, rolled up
into a cigarette using "Yaa Sen" (a Thai tobacco
alternative).
Light the cigarette and blow the smoke towards the
person we wish to charm; they will fall in love with us
increasingly.
(Please take heed that if you use a love charm on
somebody and it works, there is a very strict rule you
have to follow; namely that if the spell works you
must never break up with him/her! If you make them
love you they will be unable to live without you.
Throwing that person away may lead to them killing
themselves, or at least undergoing pain and
sadness more than the normal level that humans
can usually withstand! So please be very
considerate towards your newly gained lover if you

247
use this kind of spell. Abuse of a love spell on a
person will bring you extremely bad Karma.

Naa Gluean Kluean Sang Satuean Hwan Hwai Si

Hlong Hlai Hai Hen Bprajaks Dtaa Moe Decha Pyaa
Thao Luean Gor Hai Fan Fuean Gluean Bpai Tuk
Kon Anijjaa Wadtasangkhara Anatta Suun Bplao
Naasangsimoe Pa Ka Waa Kaa Toe Su Si Moe Put
Toe Pa Ka Waa

Yant Paya Thao Ruean/Luean

Yant Thao Maha Laap 2

248
 Paya Thao Ruean Maha Laap
thaomahalap-small edition

249
Turtle Yant

Yant Paya Dtao Luean

Naa Sang Si Moe, Sang Si Moe Naa, Si Moe Naa

Sang, Moe Naa Sang Si.

Turtle Yantra luck, long life, good health, and good

fortune also Kong grapan and klaew klaad due to
slipperiness (klaew klaad) and hard shell (Kong
Grapan) Long life is insinuated due to the long
lifespan of the Turtle. Metta, because of the Turtles
pleasant and non-agressive disposition. This Yant
has the elemental qualities of both Water and Earth,
due to the amphibian reptilian nature of this creature.
Most reptilian creatures will have Kong Grapan
qualities. But not all amphibians (such as the
salamander) are reptilian, so dont be too assuming.

250
Application Method;

The first thing to perhaps mention about Thao Luean

is that it represents a previous incarnation of the
Buddha (which I shall be telling the tale of soon on
the buddha tales section of yantpedia), or, if you are
Brahmin, then a past incarnation of Pra Naaraayn
(Vishnu Avatar), where the god Vishnu was born as
a turtle to stop the demon Hirantayaksa from rolling
up the surface of the earth to prevent the Human
Race from having anywhere to live.
This Yant has so many different applications; you
can inscribe it on a cake of face powder and use to
powder your face with; Even if your Boss is
extremely angry with you his anger will disappear
immediately.
Use it to powder your face before entering a Court
Case and our opponent will be silenced.
Inscribe the name of the persone desired to be
251
affected by the yant in the place where the letter
Pu is (The centre square) write the persons name
first, then the letter Pu on top of it.

If you wish to use this Yant to help you in an

Exhibition/competition, inscribe the Yant on a sugar
palm leaf along with the name of the targeted person.
Place the yant under running water (such as a
stream, fountain etc).Our opponent will be useless
against us.

Another application is as a love charm; Inscribe the

Yant on a sugar palm leaf along with the name of
targeted person
Use the leaf to rolla cigarette with, blow the smoke
towards the person we wish to lure, and they will fall
in love with us.

If there is a matter to be solved inscribe Yant paya

thao Luean on candle paper (sai tian) and write the

252
name of the other person/people involved, plus the
name of the matter to be solved (write all over the
yant)
Use the paper to wrap a candle with and light it:-
Chant the kata until the candle goes out, take the
ash residue from the candle and mix it together with
some cooked rice (using your hand) make 3 cakes
out of it. Give the rice to dogs to eat and chant the
following:-
Ta Hmaa Pood Dai;Hai man Wa Kwam Chana gae
rao Ta Hmaa Pood Midai Ya Hai man Wa Kwam
Chana rao dai ley
Here it is in Thai;

The Kata means; If the dog can speak let him

speak out against us and win if the dog cant
speak forbid him to speak out against us and win
Then take your foot and tap the dogs mouth 3 times,
whilst saying; A (3 times)
253
If it is a very serious matter to be dealt with; inscribe
the Yant on paper along with the name of the other
person involved.
Rol the Yant up and stuff it in the mouth of a Pla
Duk (Catfish)
Take the hair of a corpse who died a violent death or
drowning and use it to sew up the mouth of the
catfish (use exactly three stitches to sew it up)
Chant the word A three times whilst sewing.

Pierce the catfish with a skewer and roast it on a

grillfire whilst chanting the following;
Pla Nan Pen Yang Rai, Khor hai man pen yang nan
terd

Once the fish is roasted, give it to a dog to eat.You

can give the dog one fish a day for three days and
your problem will disappear.

254
If your employer is angry with you; inscribe the Yant
on candle wrapping (thin paper) along with your
employers name.
Soak it in perfumed oil and light the candle in the
same manner as one does when praying to Buddha.
The person targeted will be unable to be angry with
us.

If someone is making accusations (legal for

example), take the yant on paper and stuff it in the
mouth of a Khong seashell (a kind of clam).
Close the lid of the clam again, and bury it in a
graveyard.Whilst burying the clam shell, chant the
Kata for Pyaa Thao Luean 15 times. Take some
whiskey, cooked rice and offer it to the lord of the
graveyard (presiding spirit), and slowly cover the
hole with earth and sit on top of it.Chant the kata
another 108 times.Concentrate your mind to see all

255
things returned to normal and well and no cases
against you.

Our accuser will be powerless to speak out against

us.
If you wish to make some powder for Yant Thao
Luean, then you should take dinsor powder (chalk)
and mix with the following herbs (known as Waan
in Thai);
Rakson (7 sprigs) Ga Hlong (7 sprigs)and sawaat (7
sprigs) pond them to a fine pulped powder. Take
16 skulls of humans that died violently or murdered
(hard to find these days on the local market), ofer
them to the spirits and then scrape them to powder
and mix in with the mixture already made.and give it
to someone (can be man or woman) to eat.

256
 Naa Sang Si Moe, Sang Si Moe Naa, Si Moe Naa

Sang, Moe Naa Sang Si.

Naa Gluean Kluean Sang Satuean Hwan Hwai Si

Hlong Hlai Hai Hen Bprajaks Dtaa Moe Decha Pyaa
Thao Luean Gor Hai Fan Fuean Gluean Bpai Tuk
Kon Anijjaa Wadtasangkhara Anatta Suun Bplao
Naasangsimoe Pa Ka Waa Kaa Toe Su Si Moe Put
Toe Pa Ka Waa

If you are competing in an exhibition or test or

competition of some kind, inscribe Yant Payaa Thao
Ruean on a sugar palm leaf.
Inscribe the name of our competitor in the middle
and the letter Pu in khom on top of it.
Place the Yant under running water (a brook, stream
or waterfall for example).
As the water flows overLeaf, our competitor will
become weak and powerless.

257
Yant Maha Thao Luean can also be inscribed on a
Banana leaf, rolled up into a cigarette using Yaa
Sen (a Thai tobacco alternative).
Light the cigarette and blow the smoke towards the
person we wish to charm; they will fall in love with us
increasingly.
(Please take heed that if you use a love charm on
somebody and it works, there is a very strict rule you
have to follow; namely that if the spell works you
must never break up with him/her! If you make them
love you they will be unable to live without you.
Throwing that person away may lead to them killing
themselves, or at least undergoing pain and
sadness more than the normal level that humans
can usually withstand! So please be very
considerate towards your newly gained lover if you
use this kind of spell. Abuse of a love spell on a
person will bring you extremely bad Karma.

258
Sacred Yantra

Kata for Face Powder Cake Yantra using Maha Dtao

Luean

Use this kata for chanting into face powder when

you powder your face, it will be a Jang Ngang
spell.Chant the Kata into the Turtle yant whilst
doing this, you should pray the following;
When Lord Buddha was incarnate as a Turtle, the
Lord Buddha helped the Human reace with his
compassion let the merit of Thao Luean (the Turtle)
and the Buddha assist me in sipping the clutches of
Suffering.

Om Namoe Puttaaya Na Ngwoy Moe Jang-Ngang

Put Jang-Ngang Taa Lerm Dtua Ya Hai Hlong Hlai
Sa Khao don Jidt Jai. Through the majestic power of
of the Lord Thao Luean let all obstacles slip away
and stay still;
259
Na Moe Puttaaya Na Bpid Bpaag Moe Khaeng
Khueng Put Dtok Dtaleung Taa Puud Mai Orc Ya

(Say the name of the person) Ning Yuu Gab Tee

Na Ma Pa Ta Na Jang-Ngang, Ma Jang-Ngang,
Pa Puean Luean Loy, Ta Graak Gruenng
Baenjakhant (say Name of person). Ma A U
Sawaahii A I Ngong Ngor.

260
The pic of the Pha Yant (yant cloth), is from Hlwong
Por Sanit at Wat Lam Bua Noi temple
Kata in the knots of the Yant say;

261
* Naa Sang Si Moe

* Sang Si Moe Naa

* Si Moe Naa Sang

* Mo Naa Sang Si

* Around which says;

* Putta Sangmi

Kata Pong Pyaa Thao Luean as a spell against

enemies;

Chant the following into Pong Thao Luean powder,

and give it to your enemy to eat (mix in his/her food)
the victim will succumb to madness.

.
Om Payaa Thao Luean Jidt jai Luean Bpuean Fan
Fuean Hlonghlai Bpen Baa Che-Cher Klumklang
Dteungdtang Phog Phoen Dten ram tam Taa Loy

262
Hnaa Awg Khone Yerrn Khuen Dtagone Bawg
Phone Awg Graaw Na Grajone Grajone Dode Dote
Dote Phone Phen Dten Hyooy Moe Awd Put Oy
Ram Rong Chak Chuean Jai Loy Puud Per Lerm
Dtua Phaa Pon Luy Hlud Taa Phlud Plaan Wing
Hmuean Ling Hlok Hlorn Ya Jab Jidt jai Chak Chae
Phan Bprae Aaromn Duay Amnaaj Jao Pyaa
Thao Luean Luean Bpuean Buean Bid Sia Jridt Phid
Kon As-Sawaa sadtidt Nid Nis-Sawaa Sa-Ud Ad
Bas-Sawaa sadeung Dan
Na Phone Moe Phaang Put Bpang Taa Bpeung Ya
Taleung Jidt Plung Jai Plaan

Above pic; Pra Pong Thao Luean Amulet made

from Thao Luean blessed powder.

Na Pheung Ma Dteung Wa Dtang Ta Dtang Ya

Gang Wang Gor Sin Chiiwang A AA I II U UU AE

263
OE Bannlai Ya Jagkang Na Moe Puttaaya Glab
Jidt Bplien Jai Bpen Baa Ngeum Ngap Na Ma Pa
Ta Na Rong Hai, Ram rai Ja Yuu UU II UU II Eud
Ad Ma A U Sin Lom Batsawaat Suun Khaad Jai
Sawaa Ngii Ngeu A Ra Tom Ngom Ngua

Yant Taw Waes Suwann

264
This yant is rarely tattooed, but is possible to tattoo.
The Master Hlwong Pi Pant has this tattoo in his
pantheon, as I have seen its tattooed on army
officials there at Wat Koh poon. Taw Waes Suwann,

265
or, Lord Guberan, is the Lord of the Northern
Quarter, and one of the Maharachiga Lords
(Naharachiga is one of the higher realms of the
Universe). Lord Waes is reputed to have given the
Buddhs Sakyamuni a kata used in his conquering of
Mara.

Yant Taw Waes Suwann

266
267
If you would like to read the story and background
history of Lord Waes Suwann, you can visit the Thai
Brahmin Portal and blog, where i have published a
synopsis of the legend both from Thai Buddhist and
Hindu Brahmin viewpoints.

268
Yant Patamang 4 Daan 4

269
270
Simple Kata for Amulets

Here is a simple but effective Kata for blessing your

Amulets with before putting it on in the morning and

leaving the house.

First of course, as in all Katas, you must chant "Na

Mo Dtassa Pakawadto Arahadto Sammaa

Samputtassa" first (3 times).

Na Ma Pa Ta, Sang Wi taa Bu Ga Ya Ba

Na Moe Put Taa Ya, Ja Pa Ga Sa, Ma A U

At best though, you should light incense and candle

on your Poojah table with your Buddha image, and

place the amulet/s on the table under Buddha, bow

on the floor 3 times to the triple gem and say in your

271
heart "Puttang Saranang Kyajchaami,

TammangSaranang Kyajchaami,

SangkangSaranang Kyajchaami, Tudtiyambi

Puttang Saranang Kyajchaami, TammangSaranang

Kyajchaami, SangkangSaranang Kyajchaami,

Dtadtiyambi Puttang Saranang Kyajchaami,

TammangSaranang Kyajchaami,

SangkangSaranang Kyajchaami"

Then you can take the amulets in your hands in

praying style, and chant;

Na Mo Dtassa Pakawadto Arahadto Sammaa

Samputtassa
Na Mo Dtassa Pakawadto Arahadto Sammaa

Samputtassa

Na Mo Dtassa Pakawadto Arahadto Sammaa

272
Samputtassa

Then you erect your mind and focus in front of you

into the amulets with your eyes closed imagine your

mind's eye being between your eyebrows and

emitting a stream of thought energy - try to be aware

of your total faith in the Buddha and his Dhamma

and the refuge of the Sangha and really mean it in

your heart. Then chant the Amulet Kata with all the

faith and concentration you can muster up;

Na Ma Pa Ta, Sang Wi taa Bu Ga Ya Ba

Na Moe Put Taa Ya, Ja Pa Ga Sa, Ma A U

Then open your eyes and blow into the amulets and

273
put them on (first put the amulets to your forehead

between the eyes before putting them on).

Some amulets of course have their own special Kata,

such as Luang Por Tuad Amulets

Luang Por Tuad

The famous mantra (Kata) of Luang Por Tuad is

emblazoned on almost every amulet of his likeness
and must be chanted by its wearers;

274
Here it is for you to chant.
Say 3 times first;

Na Moe Dtassa Pakawadtoe Arahadtoe Sammaa

Samputtassa

Then chant his kata;

Na Moe Poeti Sadtoe Aakandtimaaya Idti Pa ka

Waa

Repeat the Kata 3, 5, 9 or 109 times daily before

putting on the amulet and then blow into the amulet.
Think of Luang Por Tuad and your faith in him whilst
you do it, as well as in the merits of the Buddha.

Below Pic; Kata LP Tuad emblazoned on the back of

a Dtao reed amulet from Wat Huay Mongkol
Temple. The Kata is of course, written using Pasaa
Khom (ancient Khmer Sanskrit), which is the

275
lettering traditionally used for Sacred Kata in Thai
Buddhism

276
Tagrud Sariga Dong Chae Wan by Luang Por

Phaew

277
Tagrud Sariga Dong Chae Wan (Sariga bird Tagrud
soaked in Sacred oils and herbs)

Made by Luang Por Phaew of Wat Daw Ruean

Tagrud

Sariga

Chae Wan by Luang Por Phaew

Tagrud Sariga Dong (Sariga bird Tagrud) Chae Wan

(soaked in sacred herbs and oils). This is a small

sized amulet for Metta Mahaniyom, Kaa Khaay and

Choke Laap purposes - great for business, or for

performing arts professions. Luang Por Phaew

learnd under the great Master Luang Por Guay, who

278
taught him how to empower amulets as well as

recieving full training and Wicha from Luang Por

Chen (Wat Singh) and Luang Por Tong of Wat

Praprang. LP Phaew is now 77 years old, and was

ordained as a Monk at the age of 20 years old in the

year 2496 by Pra Racha Singh Muni and Pra Kroo

Radtanatara, and Pra Maha Jamlong as his

ordaining Ministers

Kata for chanting to the Tagrud Sariga Dong

Chant;

"Na Mo Dtassa Pakawadto Arahadto Sammaa

Samputtassa" (3 times) first;

279
Then Chant;

"Dti Na Lii Chaa Na Chaa Lii Dti Chaa Lii Na Dti"

This amulet is also very suitable for Ladies, due to

its small size, and compassionate feminine energy

that is naturally present in this amulet.It works as a

Love Charm for both sexes. Good for business sales

and popularity in both professional and social circles.

280
This amulet does not come with a case. Most

amulets in my store do, but this is one of the

exceptions which do not.

Ruesi Saming Prai - LP Ka Long

Por Phu Ruesi Saming Prai (Ruesi Hnaa Suea)

amulet, by Famous Master Monk - Luang Phu Ka

Long, of Wat Khao Laem.

281
The Tiger faced Ruesi in this image is the Ruesi who

appeared to Luang Phu Ka Long as he meditated in

the forest, and showed him some hidden Glod

Buddha statues which he said that Himself and Phu

Ka Long had buried together hundreds of years ago

as they were both practicing Monks and also Ruesi

Magicians.

Rishi Dayananda in the Eyes of the West

Luang Phu Ka Long has held an ongoing

relationship with this presence, and has made many

amulets in conjunction with the help and

collaboration of this Deity, who is Karmicly

282
intertwined with Luang Phu Ka Long since previous

lifetimes.

Ruesi Saming Pra Dern Dong Amulet

Wisdom of the Rishis, or, Works of Pt. Gurudutta

Vidyarthi

The rear face of the amulet has spells in it, written in

sacred Agkhara Khom Lettering including the turning

and evocation of the four elements, and the Sacred

Na of the Heart of the Tiger, amongst other things

283
The Kata (mantra) for Ruesi Hnaa Suea (Tiger head

ruesi) is as follows

Oem Rue Reur (Leu Leur if you like), Mahaa

Rue Raa Payakkae Payakkoe
Ittirittae Ittirittoe Sirae Sirae Kuroe Kuroe
Yaadoe Bpen Man Naa Ham
Guu Diar Bang Giar Doer Doer

Alternatively, or in addition;

Ugaasa Imang Akkee Paahu Bpub-Phang

Ahang Wantaa Aajariyang Sappa Sayyang
Winaasandti Sitti Giriya Abpa Rabpa Chaa
Imasming Pawandtume

284
Taw Waes Suwann - Luang Phu Key, Surin

Asura King Amulet for riches by Luang Por Key

Gittiyano, Wat Sri Lamyong Tambon Prer, Ampher

Prasat, Surin.

Vedic Gaystri Mantras For Health, Wealth, And

Happiness

Front Side

285
286
Rear Side

287
 Luang Por Key is considered a Pra
Wajasap (master of Spellcasting), and is

known for his Metta Mahaniyom and Choke Laap

magic. Even the Great Master Luang Phu Hongs

once said that Luang Phu Keys' magic is second to

none. Luang Phu Hongs told once that he sneaked

in to take a peek at LP Key casting the spell into

amulets and saw a bright light shining around both

LP Key and the amulets he was blessing, and that

whoever got those amulets would notince incredible

magic effects. Inf act there are many stories from

devotees who have experienced the benefits of LP

Keys great Luck amulets and love charms, to the

point that he became so popular that this master and

his amulets have bcome a common household

288
name.

Taw Waes Suwann amulet is a wealth bringer, and

protection from evil, ghosts and thieves. Taw Waes

Suwann is the Lord of the Northern Quarter of the

Jatumaharachiga level of the Deity realms, and is an

Asura (Yaksa) giant. He is one of the four Kings of

the Realm, and is the Lord of Wealth and good

fortunes. He protects from ghosts, demons and

thieves, as well as bringing luck and wealth to those

who Bucha him properly.

You can use any of the Katas below to Bucha Taw

Waes Suwann

Kata Taw Waes Suwann

(Light Nine Incense sticks for Bucha Taw Waes

Suwann)

289
Om Nidti Bpataye Wae Wae Si Yaa Ma

Heart Mantra (Kata Hua Jai)

Wae Sa Pu Sa

Four Armed Hanuman Kata for for Metta and Choke

Laap

Idtibpiso Pakawaa Yamma Raachaano

Taw Waes Suwanno

Maranang Sukhang Ahang Sukadto Na Mo Put Taa

Ya

Taw Waes Suwanno Jadtu Maharachigaa Yagkha

Pandtaa
Pata Puuridto Waes Sa Pu Sa Puttang Arahang

Putto

Taw Waes Suwanno Na Mo Put Taa Ya

290
Long Heart Mantra

Na Ma Pa Ta Om Hanumaana Wato No A Ma Ma

Wa Ja Pa Ga Sa Na Ma A U

Old LannaTagrud with Tian Chai candle wax

This Tagrud is an old one from Chiang Mai district. It

has Lanna tradition to the magical inscriptions, and

is filled with wax from the tian chai candle used in

Royal rituals of Wicha Akom. Tian Chai means

'victory candle', and is used in various major

ceremonies including The Royal Sampajcharachin

ceremony and the Royal Pirunasastra ritual. Tian

Chai wax is thus very hard tocome by indeed, and

291
just for this reason, this Tagrid is a unique and

individual ancient amulet that has authentic wicha

akom behind it, in addition to being hand made by

the master himself, in the ancient tradition, as all old

amulets were.

292
 Kata Jud Tian Chai

(Kata used in ceremonies for lighting the Tian Chai

Victory candle- you can use this quite well as a

powerful Kata for this Tagrud).

"Putto Sappanyu Tammo Lokuttaro Waro Sangko

Makka Phalatho Ja Ijjedtang Radta Nadtayang

Edtassa Aanupawena Sappa Tugkhaa Ubpattawaa

Andtaraayaa Ja Nassandtu Sappa Sodthee

Pawandtume"

Sariga birds in sacred Oil with Kata

293
These Sariga birds are from a single batch of 100

made by Hlwong Por Dte of Wat Pah Maha Chanok,

which are in the process of being made and will

undergo Putta Pisek blessing once they are ready.

This example is the first one made and belongs to

LP Dte, who let me take it to photograph and post

here. They will be made in three sizes, large,

294
medium and small. They will be distributed enclosed

in a perspex casing as in the photo and soaked in

blessed sacred prayer oil (Nam Man Jantr). The

Sariga bird is an attraction spell for Metta Mahiniyom

and love charms, which will make both business

sales rocket, as well as increase your popularity in

both the workplace and your love life.

He hopes to use the funds from the Sariga birds to

fund the further development of the temple, which

only has a salon for dhamma practice, and one Kuti

hut, plus seven unfinished Buddha statues. The

forest temple is very sparse and LP Dte actually

sleeps outside under the roof of the dhamma salon

(sala badibat tam) because his Kuti houses the

seven heads of the Buddha statues which are

unfinished due tolack of finances. I stay oftenn with

295
LP Dte there in the forest and can guarantee that

this place is in need of much help to improve the

living conditions because we have to sleep outside

and withstand cold winds and rain storms as well as

the mosquitos and beware of dangeoruos animals

such as snakes etc.

The Sariga birds will be released at a rental price of

$SG50 dollars. Only one hundred will be made for a

first edition, so they will also be very collectible too.

The Kata on the birds says Na Chaa Li Dti Na Ma

Pa Ta on one side, and Put Ta Sang Mi Na Ma A U

on the other. These Kata arepure Metta Mahaniyom

Maha Sanaeh - Na ChaaLi Dti is used for great luck

and fortune and can be seen in many attaraction

and luck charms such as chu chok and nang kwak.

You should use these Kata to chant whilst wearing

296
the amulet and also to chant into it before putting it

on in the morning. You can add the Kata "Gaara

Wigo Gaara Gaa Noo" as the heart mantra of Sariga

too if you like whilst chanting.

About Kata Chanting The Benefits of Chanting Pra

Kata (Ghata in Sanskrit - Kata in Thai)

Chanting is an essential part of the Thai Theravada

Buddhist Practice. The blessings and benefits of

Chanting Kata are evident in various aspects of life.

The Buddha himself stated that there are 5 ways to

enlighten to any Dhamma or to become fully

enlightened, and that one of them was whilst praying,

or chanting Prayers.

Apart from this, Chanting Kata will increase your

focus and concentration and is a form of Samadhi,

297
as well as Iryapata (Iryaabot in Thai), meaning to be
mindful of ones bodily movements as well as to
control ones diligence, being diligent includes
making the effort to not be lazy and to chant Pra
Kata Prayers as part of your accumulation of
Baramee and Merit. The Buddha taught there are
various ways to accumulate merit. The supreme way
is to develop Panya (wisdom insight mind) and purify
the Heart from desires, but this is a difficult and long
path, which requires a lot of strength. So, in order to
develop that strength, we should accumulate
Baramee through the other ways of accumulation of
Merit such as Dhana (Taan in Thai - the practice of
Generosity giving alms to Monks and other good
causes, poor people.

Kata Chanting can even be used to attain Psychic

powers if the right level of concentration and breath
control is applied with sufficient effort.
298
The Blessings of Chanting Kata are multiple,
including;
Pra Kata are sacred Suttas and Dhammas which
come directly from the Lord Buddha, and is the
pleasure of Deities and Gods to come and Listen (In
Thai Evening Prayers, there is even one Kata which
calls the Deities to come and listen to the Dhamma,
before the Prayers begin). The Deities will love and
protect those who sing the Psalms of the Dhamma.
Pra Kata is a form of self Purification and
contemplation of the Dhamma, andf thus is both a
case for the eventual Liberation from Suffering of the
Practitioner, and also a cause of Metta Mahaniyom
charm which will arise within the Aura of the person
who chants with Faith and Respect towards the
Triple Gem.
The Mind and Heart of the person, who Chants Pra
Kata regularly with a Pure Heart, will feel light and

299
unstressed, happy and radiant. Illnesses will not
befall you often, only when it is part of your Wibaak
Gam (Culmination of Previous Causes which is now
leading to Negative results, due to ones own actions
in the Past or Previous Lifetimes). Karma can not be
avoided, but it can be lightened as far as the way we
take our Karma is concerned. Pra Kata can help us
in this too, if we study and take time to understand a
little of what our Kata mean and are talking about.

Lets take the famous Funeral Chantiing of Thai

theravada Monks for example know commonly as
Suad Phii and officially called Suad Pra Apitam);
Thai Folk in General call this Suad Phii because it
means Chant to the Ghosts or Chant for the Dead.
I have often heard many an Abbot of Temples
complain how in Thailand people think that this Kata
is something for the dead to listen to, for in Truth, it
is not at all. It is a teaching which the Buddha once
300
gave to lighten the burden on the hearts of the
Relatives who were left behind to suffer the Loss.
The Kata explains how Life is not permanent and
subject to Change and Entropy. It teaches to accept
that even we our self must Die and wither and fade,
and so why should we be so sad for others, when
even we ourselves will be going the same way
indeed.

This post is a free to read excerpt from a Longer

Chapter on Pra Kata Chanting with a large collection
of Kata for your Practice which is included in the
Upcoming Issue Three of Buddha Magic Ezine. The
Manuscript is just one Chapter in an ongoing Series
which will be published sporadically in Buddha
Magic Ezine. Once completed, all the Chapters will
be reassembled into one Book specifically dealing
with Kata Chanting, Which will come on CD with
sound files for Pronunciation.
301
Another Project I am now practicing with the thought
of developing the You tube channel for teaching
many aspects of Buddha Magic is Video Tutorials. I
just Made my first Attempt with Windows Movie
Maker, but wish to obtain Adobe Premier in order to
start making professional video Tutorials to teach
Kata Chanting, How to Bow in Temples, Khom
Sanskrit, and Sak Yant and Modern Tattooing
methods, as well as some other ideas i have which i
am not yet prepared to tell about.

302
Yant Gao Yord

303
304
Kata

Gu Ti Gu Ya Ta Saa Wae Taa Saa Gu.

Like this

Gu Gu
Ti Gu Gu Ti
Ya Dta Saa Saa Dta Ya
Wae Taa Saa Gu Gu Saa Taa Wae.
The two square yant underneath are to cover tha
back face of the yant.
The two squares can be or not be tattooed (usually
not) one on left is called Hnun Tat See (4 elements)

Na Ma Na A
Nor Gor Na Ga
Gor Or Nor A
Na A Ga Ang
305
The square on the right is called Hua Jai Suea
(tiger heart mantra) says;

Gu Ru Su Gu
Ru Su Gu Ru
Su Gu Gu Ru
Gu Gu Ru Su
For those who are interested in the Khorm Agkara
lettering aspect;
If you compare the roman syllables I have written
with the Khom letters in the magic squares, so you
may even learn to recognize some letters in the
end...dont be afraid it's not as hard as it looks, take
a look and after a few revisits to view different Yant
you will begin to recognize some letters.
One step at a time in the end you reach the goal.
This is a kata for chanting for wearers of Gao Yord

306
A Pa Sang Pu Wi Sa Su Bpu Loe A Sang Wi Su Loe
Bu Sa Pu Pa Sang Wi Su Loe A Bpu Sa Pu Wi Sa
Loe A Bpu Sa Loe Bpu Loe Na Pid Pid Ubpad Na
Ya Mi I Sa Put Toe na Moe Puttaaya Na Ma Pa Ta
Ma Pa Ta Na Pa Ta Na Ma Ta Na Ma Pa
In A. Thoy/Porgaes Gao Yord it is

Na Dtang Rue Dtang Na Putta Sang Mi Na Na

Udt-Tang Adt-Toe A Na Na Arahang Wae Wae Si
Yaa Na - A Sang Wi Su Loe Bu Sa Pu Pa
Below Pic; Gao Yord as Ajarn Thoy spells it

307
308
Yant Gao Yord

The infamous Yant Gao Yord...9 spires/peaks

break the yant down the middle forming two
halves(left and right)
the left half kata reads (top to bottom, left to right):

309
Gu
Ti Gu
Ya Ta Saa
Wae Taa Saa Gu
and is mirrored on the right side

Note:
the T's are aspirated so it sounds like a T with a
"hhh" sound following and not Th like in the word
"thing"...
aa means that it is a long vowel sound
a means that it is a short vowel sound

Yant Pra jao 16 Praongk (Yant Jet Yord)

310
Mantra
U MI A MI MA HI SU THANG SU
NA PUT TANG A SU NA A
I'm not familiar too much with this Yant so I cant say
for sure if that is the real way to chant this kata
(mantra as sometimes they are not read in left to
right sequence, rather encrypted and one has to find
the letters that go together and unjumble them!

311
Ill update this one day when I have a definite
answer to this.

Outside the yant the three letters each side say

MA A U (read from bottom upward)
or U A MA if you like to read the other way.
The meanings applied to Ma A U are many.
One meaning is Vishnu Shiva and Brahma, or the
Buddha, Dharma and Sangha.
Also means self, that which is other than one s self
and that which is neither.

312
 Yant Sariga

Umma Raachaa Taewaa Swaaha
Umma Taewii Ma Ma Jith-thang Arahang Swaha
(kata written around the yant)
kata plug saek -


say the kata 108 times.

313
Yant Bua taep ramlueg (Version 1)

LOVE CHARM

314
Type of Yant; Mahasanaeh (Charm)- originally conceived
for inscribing on gossamer and rolling it as a candle wick.

Make a candle wrapper from the Yant - write the name of

the person to be charmed in the Yant. Chant the

315
following Kata whilst the candle is burning

Puttoe Winaatoe
Tammoe Winaatoe
Sangkoe Winaatoe

Kata taep Ramlueg

Puttoe Mae Amhaagang Phaagaarang

Tammoe Mae Amhaagang Phaagaarang
Sangkoe Mae Amhaagang Phaagaarang
Sitti Puttaa Raachanaa Jitthang
Sitti Tammaa Raachanaa Jitthang
Sitti Sangkaa Raachanaa Jitthang
Sitti Taewaachanaa Jitthang
Sitti Intaachanaa Jitthang
Sitti Prahmaachanaa Jitthang

316
Sitti Isaraachanaa Jitthang
Sitti Naraayaachanaa Jitthang
Sitti Naakaachanaa Jitthang
Sitti Raachaachanaa Jitthang
Puttang Sitti Chanaa Jitthang
Tammang Sitti Chanaa Jitthang
Sangkang Sitti Chanaa Jitthang
Sappae Chanaa Pahuu Chanaa
Om Palangwaa Raachagumaroewaa
Raachagumaariiwaa
Akkamahaesii Taewiiwaa Raachaawaa Ithtiiwaa
Burisoewaa
Samanoewaa Prahmanoewaa
Om Jitthang Jitthang Aehi Aehi
Sappa Chayya Sitti Sawaahoem

317
Yant Taep Ramluek version 2

318
The Name of your Target should be inscribed below the
yant - your name above the Yant.

319
Draw a number 5 (in Thai) on the face/forehead of the
Angel - the rest of the ceremony should be performed
exactly like in Yant Taep Ramjuan.

Yant Pra Chimpli

320
This should be inscribed on rice paper and made into a
wrapper for a candle.
If you wish to control someone, then inscribe their name
in the middle of the Yant, and make it into a candle about
one baht in weight (15 grams)

321
Concentrate your mind onto Pra Chimpli Taera and pray
for the person you wish to love you to be enchanted.

Whilst lighting and burning the candle, chant the

following kata;

I thi phi soe pa ka waa

Puttoe chayyamaetthaa
chimpalii ja mahaa taeroe
laapa laapang pawanthu mae
I thi phi soe pa ka waa
Tammoe chayyamaetthaa
chimpalii ja mahaa taeroe
laapa laapang pawanthu mae
I thi phi soe pa ka waa
Sangkoe chayyamaetthaa
chimpalii ja mahaa taeroe
laapa laapang pawanthu mae

322
Machaalithi Sitilaapaa basannajitthaa
Sataa Hoenthi Biyang ma ma
Sappae Chanaa Pahuu Chanaa
Sappae Tisaa Samaakathaa aehi
Gaala Poechanaa Wigaala Poechanaa
Aaakajchanthi
Biyang ma ma.

323
Yant Hataew 5 Pillars Yant

324
Five Pillars Yant is currently one of the most popular sak-
yant tattoos of the moment; Since the actress Angelina
Jolie received hers, throngs of women have received this
yant of the Metta Mahaniyom variety.
Due to many times having been asked for the kata to this
sak yant design, here it is.
Na Moe Put Taa Ya Na Mae Dti

325
Moe Put Taa Ya Na Na Mae Dti
Put Taa Ya Na Moe Na Mae Dti
Taa Ya Na Moe Put Na Ma Dti
Ya Na Moe Put Taa Na Mae Dti

Here is another Kata from the Ajarn Lao and Ajarn Noo
Versions

Ya Mi I Sa Put Toe Yaa

I Dti Bi Soe Ja Dtae Na Moe
I dti Poe Ti Ma Nup Pa Dtoe
I Dt Sap Pan Yu Maa ka Dtoe
I Dti Bpaa Ra Mid Taa Dting Saa

Yant Ha Taew

Yant Ha taew has differing Katas with many masters,

and is often especially composed for each particular

326
persons destiny/Fate. But in general, there are 3 or four
main versions which are used in most cases.

The tattooed version should of course, stands vertically,

instead of horizontally (as shown in this page, i laid it on
its side for those who wish to study the Khom Script). In
addition, it should have the Sacred Unalome (zig zag
spirals at the end of each line), that are commonly used
with all yant as a finishing method.

This is the Version used by Ajarn Lao (Singapore-

Thailand)

327
Kata Yant Ha Taew (using Chang Prasom Khlong)

I Dti Bparamidta Dtingsaa

Idti Suppanya Maakadtoe

Idti Poetti Manubpadtoe

Idti Bpisoe Jadtae Namoe

Ya Mi Isa Puttoe Yaa

Tattoo of Yant Ha Taew below is made by Ajarn Lao

Ajarn Lao is currently unavailable as he has apparently

328
ceased to appear in Singapore at the Fo Guang hang
centre, and his Thailand location is still unknown.

Yant Ha Taew Ajarnt Thoy (Por Gae)

This tattoo of Yant Ha Taew above, is the version by

Ajarn Thoy Dabos. It is slightly changed into a personal
adaptation too as far as the Kata goes.

329
This Kata should be practised forwards and backwards
in order to develop an intense concentration of mind
whilst invoking the Kata. A clear understanding of the
Magical correspondence to the meaning of the number
five is also required, as well as the study of the five
Dhyani Buddhas and their corresponding
Meanings/Aspects.

It is basically a repeat of the same line of kata but

beginning one syllable to the right on each new line this
means that you are running through all possible ways of
saying the kata with repetition until you lose sight of
which syllable is the beginning, and which the last one..
This is intentional in kata practice in order to lose sight of
the perception of beginning and end; this results in a
lessening of the dualistic viewpoint and loss of the need
to know which came first (the chicken? or the egg?). One
part of what Buddhas Dharma teaches us about the

330
Illusory world of Maya we exist in, is that the dualistic
mind that clings is what holds us from perceiving the
eternal and infinite there is no answer to the chicken
and egg question, it is our need to find such an answer
that causes our suffering. In most cases, when you learn
Kata for Yantra magic, you must learn to say them
forwards, backwards and sometimes even in other ways
too (like squares, or the yantra with lines crossing
through them as in Yant Grao Paetch (Diamond Armour
Yant).

Kata For Yant Ha Taew (Ajarn Thoy version)

Na Moe Put Taa Ya Na Mae Dti

Moe Put Taa Ya Na Na Mae Dti

Put Taa Ya Na Moe Na Mae Dti

Taa Ya Na Moe Put Na Mae Dti

331
 Ya Na Moe Put Taa Na Mae Dti

Yant Ha Taew (below)- Five Pillars, or Rows Yantra, as

made popular by the Actress Angelina Jolie, after visiting
Ajarn Noo Ganpai to receive this yant.

The design below is basically what the Yant Ha Taew

from Ajarn Noo Ganpai looks like, but dont go rushing to
your artist with a printout of this to copy, as the Kata are
deliberately shuffled around leaving a few of the
consonants and syllables disjointed and out of place.
This surely renders the Yant useless or Harmless, and is
therefore not desirable to copy. The version above at the
top is authentic and designed by myself. No misleading
letters are inserted, the kata is authentic, and can be
freely used. If you use it on the web please credit me and
sak-yant.com for the use.

332
I suspect, apart from being shuffled around to make
unrecognizable the Katas, this version from Ajarn Noo on
below, is most probably using Khmer Kata more than
Thai Buddhist Sutras, as i find the whole text intelligible,
and know enough Pali and Sutras, as well as Kata to be
probably able to decipher it if it was of Thai Tradition. I
conclude it to be therefore, probable Khmer Origin.

It is perhaps also possible that he wrote it wrong

deliberately as this has been rumored to happen at his
samnak, in order to confuse copycats.

333
The first row prevents punishment in court cases, and
cleans and protects your abode. Second line reverses
bad horoscope constellations and bad Karma, third row
protects against black magic and curses fourth line is
for luck and fortune, and success in ones projects fifth
and last row is an attraction charm to make you attractive
loveable, and also boosts the luck and fortune already
334
laid out in the 4th row kata, and prevents curses as in the
3rd row kata.

Ajarn Noos movie business friends have now assisted

him in commercializing his Yant ha taew amulet which is
distributed in all branches of the seven eleven chain
stores, by making a movie about the Yant and its magic
power, also called Yant Ha taew available on vcd and
dvd all over the country.

335
Yant Garawek

336
This is Yant Garawek, it is a yant to increase oratory
skills and is of the Maha Sanaeh type (charms).
Here is the Kata

Chiwhaayang maturang waajang chiwhaa waajandti

phusidtwaa satang sudtwaa suntarang bpiyaayaewa

337
bpiyantunaa

and don't forget the 3 letters in the middle to sign off with
"Ma A U" (Top, B.Left, B.Right)
you can also change Ma A U to "Namoe Puttaaya Na Ma
Pa Ta, Ja Pha Ga Sa, Ma A U" (which is anyway the
kata for blessing amulets)

Yant Bathr Thaek

338
Bathr Thaek means broken bowl
Write your enemy's name in the center of where the Yant
will be.
Then design the Yant on top of the name.

339
Then inscribe the arrows from each of the 5 Buddha
images, so that the arrowheads all point to the name of
your enemy.
Whilst drawing the arrows you should chant the following
kata;
Puttang Bannlay
Tammang Bannlay
Sangkang Bannlay

After inscribing the Agkara lettering, you should chant

following kata;
Sa Hassa Rangsi

Then take the Yant and bury it in a Cemetery.

Can make the target stop breathing and die
Can make a husband and wife separate from each other.
I personally don't advise this kind of magic, i am
documenting all spells to be found in the Yant tradition,

340
but don't forget that Yant magic has not only Buddha
magic, but also a dark pathWhen Buddhism entered
Thailand from India, the Thais already had their own
shamanistic and occult practices from the neighboring
Khmer realm and the spirit and animalistic worshippers
of different tribes.
Some of these traditions and beliefs got mixed into the
Buddhist religion that was developing in Thailand and
thus we find negative karma generating spells within the
legend of sak-yant.
Please use common sense in deciding which kind of
Yant magic to use and which to just accept as of
documentaries interest.

341
Compassion Candle Yant

342


343


If you wish to receive preference from Ladies and Lords,

then put your name in the middle of the Yant - take
perfumed Talcum powder and perfumed oil and soak the
yant in it..then chant the following kata (108 times)

I Thi Ma A U
Hang Ni Yang Yang Burisoe
Waa Ithti Wa Turaehi
Waa Samii Baehi
Waa Taerassaanu Paawaena
Sataa Hoenthi Biyang Ma Ma

344
We shall be liked and preferred by our peers and
Superiors.

345
Yant Monkol

346
20\
This is not seen tattooed very often but is normally
placed on top of the shoulders above Jee sip yord
(twenty spires)

347
Originally put inscribed into a lipstick tube, or lip wax
tin, in olden times.
This is used to charm people with.

Yant Ongk Pra (Buddha's Body)

348
349
Onk Pra represents The Buddha Himself.

The Half Moon Symbol to be seen above "Onk Pra"

so often represents the Moon Illuminating the way
for us in the Dark Hours.

The small Circle (Sun Symbol) to be seen above

many Yant means the Sun lighting our way in the
daytime; and that all Humans and Living beings exist
under the influences of the stars and Planets, and
that these forces enable us to develop and brings
Changes.

The Zig - Zag spiral line on the top of eaxh Yant is

called Unaalome.

Unaalome represents the Saints who have attained

the status of Enlightened beings.The Fetters of
desire have been disentangled and
discarded....These beings do not waver on their path

350
as normal Humans do (Note the end of the zig zag
evolves into a straight line, meaning that he has
ceased to enter into diversion and is on a straight,
direct path to Nirvana.

The spiral in the middle represents the Crown of the

Head of the Buddha. The Line of the Unaalome is
straigh and unwavering - Perfect and complete.

Yant Onk Pra

351
 -
()
The mantra reads the same each side (letters
outside the triangle).
It says
Sappae Chanaa Pahuu Chanaa
Meaning "all people in their multitudes" in Sanskrit

Yant Kropetch
352
I Ra Sha Kha Ta Ra Sa

Ti Hang Ja To Lo Dhi Nang

Pi Sam Ra Lo Pu Sat Budh

So Ma Na Ka Ris Dha Dho

Bha Sam Sam Wi Sa Dhe Bha

Kha Budh Pan Dhu Dham Wa Kha

353
Wa Dho No A Ma Ma Wa

A Wish Su Nus Sa Nut Ti

Diamond Armor Yantra

Diamond Armor Yantra and Kata by LP Parn

Luang Phor Parn found the hidden mystery of Yant

Grao paetch (Diamond Armor Yant/Kata)
Consisting of The Kata Ithibisoe 8 Tidt (Eight
Directional Mantra) -Without Yant Grao Paetch it
would be impossible for many other Yant to exist,
due to the fact that many other Yant contain the
same Kata (Mantra) inserted within their structure.

Hlwong Por Parn found this great Kata as he was

meditating and a Yaan (or Yana in Pali Sanskrit),
meaning supernatural sense, occurred in his
meditation. It told him that there was a special
magical metal template hidden within the main

354
Chedi of Wat Phra Sri Ratana Maha Taath,
Suphanburi province, waiting for him to discover.
Not long after that he reached the Chedi and found
an ancient silver template engraved with the Kata of
Yant Graopaetch. The template had a message
explaining that the person who found it shall be a
great Master, and that Heaven had defined who
should find it.
The Template also describes that one who recites
this Kata everyday shall have his body covered with
a Diamond Armor and will be protected from all
dangers, he shall never be able to be destroyed by
his enemies. In addition, the enemy will be
destroyed through a strange phenomenon because
of the reflective result from the magic Diamond
Armor! A Sang Wi Su Loe Bu Sa Pu Pa is the 9
syllable Kata which is also a formula in magic square
for I thi Pi Soe. I have tried to make the inter-

355
relatedness between this most powerful of Sutras
and the sacred Yant by looking at the Kata
contained within Diamond Armor (and indeed many
other Yant, such as Paed Tidt, Paed Daan, Dork
Bua etc) in different ways. Diamond armor is a
popular Yant as a tattoo, and is applied by various
Samnak and Masters, Including Wat bang Pra
Monks, Hlwong Pi Pant, Ajarn Noo Ganpai, Ruesi
Dta Fai (Ajarn Thoy), Ajarn Anek, and many more.

The originating temple of this Yant (Wat Bang Nom

Kho) is no longer known for sak yant tattooing, but
still has the blowing of yant Grao Paetch ceremony
as a sacred blessing, which is a ceremony i
recommend greatly.

The sak yant tattoo of Yant Grao Paetch on the left

is made by Hlwong Pi Pant in Wat Koh Poon temple
in Chaiyo province, Ang Tong. I shall be adding

356
more and more photos of tattoos for Diamond armor
by different artists here as I collect them, in order to
have a gallery at some point to browse the different
styles of each master.

Hope i am planning the right things for you, and

delivering what you want to know about.

My synopsis of Yant Grao Paetch (Diamond Armour

Yantra) is below this Kata is the basis for almost all
the major central Yant designs especially those
that serve as a hub for the peripheral sub yant and
sacred Na to accompany. Thorough understandings
of this kata will increase ones understanding of all
Yant in general;

A means Arahang
Sang/sam means Sammaasamputtoe
Wi/Wich means Wichaajaranasambanoe
Su means Sukathoe

357
 Loe means Lokeawitu
Bu means Burisatammasaarati
Sa means Sathaa Taewamanussaanang
Pu means Puttoe
Pa means Pakawaathi

Leading to form the mantra I Thi Pi Soe;

I thi pisoe arahang sammaasamputtoe
wichaajaranasambanoe Sukathoe Lokeawitu
Burisatammasaarati Sathaa
Taewamanussaanang Pakawaa (Thi)

358
The below version is called I Thi Bi Soe 8 Tidt (paed
tidt) if you read it vertically top to bottom and each
column left to right, you will see it reads I thi bi soe.
If you read it Horizontally left to right top to bottom,
then it reads the same as Yant Gratuu Jed(7) Baeg.

I Ra Chaa Ka Tha Ra Saa

Thi Hang Ja Thoe Roe Ti Nang
Bi Sam Ra Loe Bu Sa Put
Soe Ma Na Ga Ri Taa Toe
Pa Sam Sam Wi Sa Tae Pa
Ka Put ban tuu tam wa ka
Waat Toe Noe A Ma Ma Waa
A Wich Su Nut Saa Nuth Thi

Each of the horizontal Lines is a Kata to protect you

travelling in one of the eight directions. For Example;
Waa Toe Noe A Ma Ma Waa is the Kata you must
Chant when making a journey Northwards.

359
I have put the corresponding direction (tidt) after
each line in the below text

I Ra Chaa Ka Tha Ra Saa- EAST (YANT

GRATU JEDBAEG)
Thi Hang Ja Thoe Roe Ti Nang -SOUTHEAST
Bi Sam Ra Loe Bu Sa Put SOUTH
Soe Ma Na Ga Ri Taa Toe SOUTHWEST
Pa Sam Sam Wi Sa Tae Pa WEST
Ka Put ban tuu tam wa ka NORTHWEST
Waa Toe Noe A Ma Ma Waa NORTH
A Wich Su Nuth Saa Nuth Thi NORTHEAST

Here it is in horizontal too.

I THI BHI SOE

PA KA WAA
A RA HANG
SAMMAA SAM PUT TOE
WICH CHAA SA RA NA SAM BHAN NOE

360
 SU GA THOE LOEGA WI TUU
A NUTH THA ROE
BHU RI SA TAM MA SAA RA THI
SATH TAA TAE WA MA NUS SAA NANG
PUT TOE PA KA WAA THI

Yant Grao Paetch (Diamond Armour)

361
This is Yant Grao Paetch - famous Yant discovered
by HP Phan of Wat Bang Nom Kho in Ayuttaya
Province.
Luang Por Parn, the previous Master of Wat bang
Nom Kho made this yant famous through his
blowing of the Yant into his disciples' foreheads (not

362
tattoo, just blowing), when the disciple pased away
and was cremated, many cases were found to have
the forehead part of the skull still intact from the fire,
and astonishingly, the Yant Grao paetch was seen
to be impressed on the bone of the skull!
The Kata contained in this Yant is called Ithiphisoe 8
Tidt (the same Kata is used in Yant Paed Tidt too!)
and is extremely powerful and sacred.
The Kata is written vertically in eight rows and
horizontally has seven rows.

It is read horizontally for this Yant.

And reads as follows;

I Ra Chaa Ka Tha Ra Saa

Thi Hang Ja Thoe Roe Ti Nang
Bi Sam Ra Loe Bu Sath Put
Soe Maa Na Ga Ri Taa Toe

363
Pa Sam Sam Wich Sa Tae Pa
Ka Put Ban Tuu Tam Wa Ka
Waa Toe Noe A Ma Ma Waa
A Wich Su Nuch Saa Nuth Thi

Try reading it vertically top to bottom and left to right

and you will also be able to recognize the kata
Ithibisoe!
Anyone interested in learning to make Yant magic
and Kata spells (plus wishing to recieve blessings)
should practice this Kata as often as possible.
Below in Thai for those who are so far.

* - (chant when travelling to the

east - also chant and blow into your food for
protection against
illness/danger)

364
 * - (chant when travelling
Southeast)

* - (chant when travelling

south )
* - (chant when travelling
Southwest)

* - chant when travelling

West)
* - (chant when travelling
Northwest)

* -(chant when travelling

North)
* -
-
(chant when travelling Northeast)

365
 Heart of Ithibisoe Mantra (Kata) is;

A SAM WICH SU LOE BU SA

PU PA

Here is the analysis of how it is related to

Ithibisoe;
A - means Arahang
Sam - means Sammaa Samputtoe
Wich - means Wichaa Jarana Sambanoe
Su - means Sukathoe
Loe - means Loekawituu Anutharoe
Bu - means Burisa Tamma Saarati
Sa - means Sattaa Taewa Manussanang
Pu - means Puttoe
Pa - means Pakawaathi

366


()

(
)

367


Yant Paed Tidt - 8 directional Yant

368
369
This version of the Yant Paed Tidt is the one created
by Hlwong Por Phern of Wat bang Pra.The Kata is
written in a circle around the centre of the Yant, and
reads as follows;

I Ra Chaa Ka Tha Ra Saa

Thi Hang Ja Thoe Roe Ti Nang
Bi Sam Ra Loe Bu Sath Put
Soe Maa Na Ga Ri Taa Toe
Pa Sam Sam Wich Sa Tae Pa
Ka Put Ban Tuu Tam Wa Ka
Waa Toe Noe A Ma Ma Waa
A Wich Su Nuch Saa Nuth Thi

You will also be able to recognize the kata Ithibisoe

if you know about Yant Grao Paetch (Diamond
Armour Yant)
It is representative of the 8 directions of the Universe
370
and has a kata to protect you in each direction you
may travel in.
Anyone interested in learning to make Yant magic
and Kata spells (plus wishing to recieve blessings)
should practice this kata as often as possible .
Below in Thai for those who are so far.

* - I RA CHA KA THA RA SAA

(chant when travelling to the East - also chant and
blow into your food for protection against
illness/danger)
* - THI HANG JA THOE ROE THI
NANG (chant when travelling Southeast )

* - BI SAM RA LOE BU SATH

PUT (chant when travelling South )

371
 * - SOE MAA NA GA RI TAA TOE
(chant when travelling Southwest )

* - PA SAM SAM WI SA TAE PA

(chant when travelling West )

* - KA PUT BAN TUU TAM WA

KA (chant when travelling Northwest)

* -WAA TOE NOE A MA MA

WAA (chant when travelling North)

* -
- A
WICH SU NUCH SAA NU THI (chant when
travelling Northeast )
Heart of Ithibisoe Mantra (Kata)
A SAM WICH SU LOE BU SA PU PA

372
Here is the analysis of how it is related to Ithibisoe;
A means Arahang
Sam - means Sammaa Samputtoe
Wich - means Wichaa Jarana Sambanoe
Su - means Sukathoe
Loe - means Loekawituu Anutharoe
Bu - means Burisa Tamma Saarati
Sa - means Sattaa Taewa Manussanang
Pu - means Puttoe
Pa - means Pakawaathi

()

373


(
)

374
 Yant Sip Tidt- Ten Directional Yant

This is an alternative to the Yant Paed Tidt, which is

commonly used by almost all Ajarn Sak. This
version protects in the 10 directions instead of eight
only (addition of above and below, as well as a
deeper, interdimensional meaning too).

375
The following is a synopsis of the phonetic
translation for each Khmer Agkara letter (known as
Pasa Khom in Thailand), reading in a clockwise
direction. This is, however, not always the way a
Kata is read in a Sacred Yant; Sometimes you must
intuitively realize which Kata is hidden therein, and

376
extract it in this, intuitive way. The Kata will reveal
itself to the dedicated Practitioner.

Phonetic Translation of Khmer Agkara Lettering

(Pasa Khom)

Sa means lower letter top central sector at 12

oclock

A means upper letter in the top central sector at 12

oclock

Ra means 1 oclock sector

Mae means 2 oclock sectors

Na Waa means left to right in the 3 oclock sectors

377
Bpaa means 4 oclock sectors

SSa means 5 oclock sector

Sa Sa means upper and lower letters in the 6 oclock

sector

Tha means 7 oclock sectors

Nae means 8 oclock sectors

I Sa means left and right letters of the 9 oclock

sectors

Na means 10 oclock sectors

Ga means 11 oclock sectors

378
Yant Nang Kwak

379
This is a Pha Yant of Nang Gwak (waving lady)
used in all Thai businesses to attract customers and
make increased sales...

380
Below are some other versions;

Nang Gwak Yant Lanna

381
The above version is of the Lan Na tradition (Lan
meaning a million, and Na meaning fields, so a
million fields is the meaning of the name of this
region in the far north of Thailand

Nang Gwak is the helper of all shop-owners and

merchants
She is normally places on a shelf in the place of
business and offered "nam daeng", Incence, and
flower garlands to bring customers and make sales.

382
Kata Nang Gwak is used when paying devotional
merits to Nang Gwak, who is used in the place of
business to increase the amount of customers and
sales you may ingress. Nang Gwak is a very popular
magic cloth mantras used in most business
establishments in Thailand. You can also see Nang
Gwak worshipped as a statue .

Kata nang Gwak (Thai)

Kata (Phonetic)

383
 Om Sriwichay Gangwian
Phu Jao Khao Khiaw Mii Luuk Kon Diaw Cheu
Naang Gwak
Chaay Hen Chaay rak Hying hen Hying tak
Tak Tuan Naa Puak Paanichaa Paa Guu bpai
kaa terng Mueang Maen
Guu ja bpai kaa hua whaen gor dai wan la Saen
Tanaan
Guu ja kaa saarapadgarn gor dai doey klong
Guu ja kaa tong mv' dor dai dtem haab piang
wan nii bpen rooy
Saam haab ma ruean saam duean bpen saedtii
saam bpii bpen Por Kaa Sampao
Pra Rasii Puu bpen Jao bprasit hai gae luuk kon
diaw swaaha.

Use this kata when you are going to sell things, or in

your place of business in the morning

384
How to make offerings?

One should use 5 incense sticks

and offer flowers, red syrup drink
(sala flavour, knows ans "nam
daeng" in Thai), water, and some
sweets and rice as offerings. Light the incense
candle and offer the flowers and drinks. Then Say
"Namoe Dtassa Phakawadtoe Arahadtoe Sammaa
Samputtassa 3 times, and bow three times to
Buddha before you begin chanting Kata Nang Gwak.
Change the water sweetmeats and flowers every
morning when you open shop, and light new incense
too each time.

If you do this daily, you should begin to notice a

great increase in your custom and sales. Remember

385
though the real catalyst to Buddha magic is that any
magic you make should be assisted by regular
offering of alms to the monastic in the mornings, and
by making acts of good deeds and generosity to
others. This is what Thais call "baramee" (making
merit).

Who was Nang Gwak?

The legend of Nang Gwak, is something that

occurred a long time ago, before or during the time
when Buddhism was beginning to spread, about
2500 years ago. The legen tells that, in the Indian
province of Sawadtii in the small town of
Michigaasandhanakara ()There was
a married couple whose names were Mr.
Sujidtaprahma ( ) and Mrs. Sumanta
(), who had a daughter named Supawadii
().They were merchants who sold small

386
amounts of wares on the markets, only earning just
enough to maintain their small family from day to day.
One day, they were discussing their hopes and
dreams for the future, and decided that they should
try to expand their business to make more profit and
begin to think of being able to save something for
their old age; as a result of this conversation, they
decided to try to afford to buy a "gwian" (cart) in
order to use to travel with and sell their wares to
other towns and villages, also then bringing wares
from the other towns to sell in Sawadtii and
Michigaasandhanakara when they returned.
Sometimes, Supawadii their daughter would ask to
tag along for the ride, and help them. One day, as
Supawadii was helping her parents to sell wares in a
distant town, she was lucky to be able to hear a
sermon by Phra Gumarn Gasabatera
(); she was some convinced and

387
moved by his sermon, that she took refuge in the
Triple Gem. When Gasabatera saw her faith and
devotion, he collected all his powers of thought and
concentration of an Arahant* (for indeed Phra
Gasabatera was and Arahant*), and bestowed
blessings of good fortune and luck in salesmanship
on Nang Supawadii and her Family. In addition,
Phra Gasabatera increased the power fo the
blessing to make the magic stronger every time that
Nang Supawadii would attend and listen to Dharma
teachings with such devotion as she had this time.
In the next town they went to sell wares, Nang
Supawadii received the opportunity to listen to the
preaching of Phra Siwaliitera (), who was
also in the business of wandering around preaching
the Dharma as taught by Lord Buddha Sakyamuni.
Nang Supawadii received teachings from this master,
and thus became extremely well versed and

388
knowledgeable in Dhamma. Phra Siwalii bestowed
blessings of Metta upon her for her diligent efforts to
follow and understand the practice of Dharma Phra
Siwaliitera was different from normal beings and had
a strange event marking his birth; namely that, he
remained in his mother's womb for a period of 7
years 7 months and 7 days before being born in the
world. This cause Phra Siwalii to be endowed with
extremely strong mind powers, which, when he
concentrated all his mental power and effort to
bestow the Metta blessing upon the young
Supawadii, the result was an especially strong effect
to the blessing he gave.
Due to these blessings gained from the two saints, it
came to notice that every time Nang Supawadii
came along for the ride on her parents' cart, sales
were fantastic and all the goods were always sold in
no time at all! As the when Nang Supawadii did not

389
accompany them on their market sounds; sales were
pretty meager in comparison. Her parents decided
that their fortune would be best if they had their
daughter Supawadii accompany them always on
their sales rounds because they believed that the
good fortune was to do with the blessings and merit
she had with her. This brought such great fortune
upon the family, that in a short time they became
extremely wealthy merchants.
Once they had already become pretty wealthy, Mr.
Sujidtaprahma received the opportunity to hear
some Dharma teachings from the Lord Buddha
himself; he was filled with faith and reverence, and
as a result of this, began to practice Dharmas
practice and reached the attainment of Sotapanna
( - Soedaaban, in Thai) which is otherwise
known as "Stream Enterer".Supawadii's father then
donated a park called "Ampatagawan" (),

390
for the Bhikkhus to rest and take shelter in, as well
as building a Vihara (shrine and salon) for the
Monastics, as a temple withing the grounds. The
temple was named "Wat Machigaasandharaam"
( ), Phra Sutamma Tera was
invited to be Abbot of the temple. Mr.Sujidtaprahma,
who was very well knowt for being a person whou
would g out of his way to help others, and a good
hearted generous fellow, would ask people on his
selling rounds if anyone was going the same way
and wished to hitch a ride with him. Sometimes there
would be as many as a thousand people wishing to
accompany him, which he never refused, always
fulfilling their wishes, regardless of if they were
followers of the Buddha like himself or not. The
many people who got to ride with him noticed the
amazing power of Metta Mahaniyom of his daughter
nang Supawadii, whose blessings had caused her

391
parents to become wealthy merchant moguls, and
thus began to worship her as a cause of good
fortune in selling and business matters. After many
years, Sujidtaprahma and his wife Mrs Sumanta
became old and passed away - their blessed
daughter Supawadii also became old and eventually
had to pass on to the next life, and left her body
behind.
But her legend cleaved on in the hearts for all the
people who had adopted her as the patron saint and
magical diva of all merchants, praying to her and
making offerings to increase merit and receive great
fortune in business dealings. Anyone wishing to
have good luck in their sales would seek out an
image or statue of Nang Supawadii and make Pojja
offerings to her, inviting her spirit to come and reside
in the statue or image, and bring them luck, as
Supawadii had always done whilst riding on her

392
father's cart. All of 4 different castes of the Indian
Hindu caste system adopted the Practice Brahmins,
Royalty, Medics, and even Sudhras were seen to
worship and respect Nang Gwak. The practice of
making Poojah to Nang Gwak became ever more
widespread du to tales of many merchants practicing
Poojah Nang Gwak, and becoming extremely
wealthy; this caused people in all four directions of
the compass to adopt the practice. The practice of
praying to Nang Gwak was adopted by the Thais as
Buddhism and the Brahmin faith came to Thailand,
and is as proliferate today as it ever was in ancient
times! The Brahmins, who are practices of kata in a
very big way, brought the statues of Nang Gwak
here with them, changing the posture of the statue
from that of a lady sitting on a cart, to that of a lady
sitting in a shop waving to beckon customers. First
of all the Brahmins used it for their own business,

393
but when they saw that people in Thailand believed
in the powers of Nang Gwak, they began to make
the statues to, chanting and invoking the kata and
blessing the statues to sell to other Thai Merchants
for making Poojah to. Nang Supawadii then received
her new and more commonly know name, due to her
sitting and waving position in the new statue form
"Nang Gwak" (waving lady - Gwak means to wave
and beckon with the hand).
You can see Nang Gwak waving and beckoning to
you to come and buy wares in almost every
business establishment in Thailand, so now when
you see her as a statue or a Yant Cloth (Pha Yant),
you will know what it represents.

Notes;
* Arahant - Enlightened saint

394
 Four Spires Yant

Yant See Yord

Apart from being tattooed, Yant See Yord can be

inscribed on lead, copper silver or gold leaf or plate.

After inscribing the Yant, make the metallic leaf and

roll it up into a scroll (Tagrud) you can then wear it
on your person, either around your neck, waist, or in
your pocket.

395
Chant this kata for empowerment of the Yant.

Chaya Chaya Itipiso Pakawaa Na Gaaro, Mo Gaaro

Put Gaaro Taa Gaaro Ya Gaaro
A Sang Wi Su Lo Bu Sa Pu Pa Sappa Sitti
Pawandtume. (chant 7 times).

396
If you are going to meet powerful people, and need
matter from them, rub the tagrud on your left side.

If you want a lady to love you, then rub the tagrud on

the right side. You should write the day month and
year on a Rack leaf and wipe it on your forehead
and chest. The person will fall in love with you.

To avoid enemies and dangers, wipe the tagrud on

your front.

If to heal sickness, soak the tagrud in water and then

use the water to drip on you.

If you wear it or wipe it on your back it will also

protect from enemies harming you.

397
Supreme Crown Yantra

398
 Yant Yord Mongkut Supreme Crown Yantra

Yant Yord Mongut is a version of Yant Mongkut

Praputtajao (Buddhas Crown) This Yant was
commonly inscribed on both the in and outsides of a
headscarf, and worn for protection in battle, also
supposed to have good fortune qualities (Choke
Laap) and Maettha.The Yant with the lotus leaves
on the perimeter is the front side. The other one
below is the back side.
399
This Yant can be tattooed, normally on the top of the
head, but can also be placed on the shoulder if
wished.

400
 Yant Yord Mongkud - yord Praputtajao

Great Preference Yant

Yant Mahaniyom

Yant Mahaniyom is also known as the great

Preference Yantra this is because of the fact that
is possesses the powers of Metta Mahaniyom; The
word Niyom in Thai means to prefer.. it can also be
used for meaning that something is Popular. Si in
fact you could translate Yant Maha Niyom as two

401
different names 1. Great Preference Yantra, and 2.
Popular Yantra. In reality the word Niyom in this
case relates to the fact that when the magic of the
Yant instills compassion and loving friendliness in
the hearts and minds of those who behold its wearer,
then preferential treatment is obviously one of the
effects that you will receive from the people around
you.

402
Yant Mahaniyom means Great Preference Yantra.

Traditionally, yant Mahaniyom is generally Tattooed

placed on the right shoulder on the back, but in the
case of wishing to tattoo it in a different location,
then this is of course possible. Round Yantra, apart
from representing the face of the Buddha (or
403
Brahma if you are Brahmin), are usually Metta
mahaniyom orientated, and instill a general air of
completion, wholeness and balance.

You can chant the following Kata (which is contained

within the crossed lines going from center up, right,
down and left) to activate and increase the magic
chant it either mornings and evenings, or just during
the day as you are doing your daily necessities,
chanting it silently in your heart until it become
automatic;

Sugittimaa Supaakadto Suseelawaa, Supaa Jaaro

Gesalomaa Asampidto Yasassa Waa Wa Jetiro

These katas are not really just sentences of words

with meaning, rather scrambled sentences with the
syllables jumbled into encoded form. This is the
case with many other kata too, such as the seven

404
syllable kata of Sang Wi Taa Bu ga Ya Ba; which
each of the syllables represents one of the seven
ways of categorizing and breaking down the
Tripitakas 84,000 sutras into categories.

Yant Maha Rud

405
 (Yant Maha Rud Noi, and Yant Maha Rud Yai)

Yant (Na) Maha Rud Noi

Maha Rud Noi is actually better said to be a Sacred

na design more than a yant, and is the smaller
abbreviated version of yant Maha Rud Yai ( Noi
means small and Yai means big in Thai language).
In principle both Na and Yant are basically the same,
except that the Na, apart from being smaller, contain
the five principal constituents of the Na design (pintu,
tanta, peta, angku and sira), which I explain in the
406
108 na section. Originally, Maha Rud Noi and Yai
were created and intended to be inscribed on paper
or metal plate for rolling into a tagrud amulet, but as
is the case with many sacred yant, they can also be
tattooed (although not all Masters will agree to all
designs, so dont take this for granted.. it depends
on the Master).

The kata for Yant Maharud Noi

Asang Wisulo Busa Pupa

The word Rud means to rub or swipe/sweep. It is

not for no reason that this word is used in the name
of the yant; when the yant is made into an amulet,
tagrud, yant cloth or paper yant, then it is to be
rubbed on the skin to achieve the desired effect of
the spell. Depending on your intended goal, there
are different places where you should rub the skin
with the amulet. For, meetings with high society,
407
powerful peers and noblemen, you should rub your
right side

Yant Maha Rud Yai

For making a lady fall in love with you, then you

should rub the amulet or yant design on the left side
of your body.

408
To do away with your enemies then rub your
forehead and chest with it, and to prevent demons
from bothering you should rub it on your back. If
someone is angry with you then write the persons
name in the yant and soak it in perfumed prayer oil
whilst chanting the kata into it, and rub it on your
skin; the enemy will lose his anger with you, and like
you. If your eyes hurt, then you should soak the
amulet or yant in water and chant, and then use the
water as eye drops.

The Kata for Yant Maharud Yai

Sotaaya Na Ma A U Gugaranee Asang Wisulo

Busapup.

409
 Yant Pra Jao Ham Tukh

Yant Pra Jao Haam Tukh Lord Buddha forbids

suffering

Front Side of Yantra

410
This is a four-sided Yantra and based on the four
elements and the five-fold kata of the consideration
of Asubha in the Human body realizations
achieved through meditation on Asubha (Asubha
Bhavana) lead to liberation from clinging, and the
wisdom-knowledge of anicca (Impermanence) as
one of the three conditions of Tilakkhana
(Impermanence /Anicca Unsatisfactoriness/Dhukkha
and Non-Self/Anatta) long consideration of the fact
that the Human body is merely a collection of five
kinds of substances, of a hard, soft or fluid texture,
and also divisible as one of the four elemental states
of solid, liquid, warmth and vaporous, leads to
realization of the great truth of Tilakkhana (3
conditions) By realization, I do not mean that you
understand the principle truths of the theory.. That is
an understanding but not intuitive knowing. If you
411
understand only but then do not have aadti and
Sampacanya (constant knowing awareness) then as
soon as you stop thinking of these aspects and walk
into the street and see a handsome man or a
beautiful woman your senses will fall prey to this and
your emotions will immediately become sub merged
in fascination (Moha) with the object. Realization
means that you intuitively know this truth and shall
never forget it. Once realized you will be free of all
such illusions pulling you down into the abyss of
desires and fascination in the physical world.

Continuing on this theme, I would like to add that

apart from Sacred Yantra being such a phenomenon
as far as amulets and tattooing is concerned, the
real origination of the Yantra was that they were
designed by and for Yogis who used these as
objects of kasina meditation (staring one pointedly at
an external object). The study of the meaning and
412
symbology of the Yantras, until attainment of Nimitta
(the image becomes luminous and when the yogi
closes his eyes he can see a mental projection of
the object of exterior focus within his own mind), will
lead to realization and activation of the magical
properties of the Yantra within the psyche of the
Yogi. In the case of this Yant for example, fixation on
the design to attain Nimitta would enable the yogi to
awaken the realization of liberation from attachment
to the physical and impermanent and fascination
with external objects through his understanding of
the symbology contained within the design. Once a
3d luminous geometric Yantra can be invoked and
projected within the mind of the Yogi an instant
and intuitive self-realized knowledge of all the truths
contained within the Yantra will become immediately
apparent upon invocation of the Nimitta in his/her
mind.

413
These are like magical boxes (i think of them like
glowing ruby cubes, kind of like the magic box in hell
raise.. except positive ones not negative ones), or
keys to inner dimensions of jhana absorption. The
deep inner knowledge which becomes present whilst
absorbed in such an object of focus is like dwelling
within an inner space which tells you great
wisdoms..It is impossible to put these wisdoms into
words when you return to the normal state of
consciousness after leaving the meditation, but
whilst you are in there, you can see, sense and
know exactly what is meant.. such truths as the ones
contained in the Arupajhanas (formless states of
absorption) are not possible to recount in the normal
dimension of existence due to the normal state of
Human consciousness being under the influence of
Rupa and Nama (names and forms), which cannot
encompass the immaterial realms.

414
Back Side of Yantra

415
Kata for Pra Jao Ham Tukh

In the front side it says Gesa Lomaa Nagkhaa

Tandtaa Dtajo Mangsang Nahaaroo, Adti (Hair, fur,
nails, teeth, skin, muscle, mucous, and bone).

Na ma Pa Ta So Taa Ya. There are other

individual letters too such as Na, Pa, Hang, and Ja,

416
and Sadta Staaa (7 fold faith) but these do not
need to be recited also the number two is inscribed
within the Yantra. The recital of gesa Lomaa
nagkhaa Tandtaa Dtajo mangsang naharoo is the
consideration of Agarn 32 (32 different physical
constituents of living beings) the five main
categories of these 32 are a reduced and more
simple way of considering the physical body, and the
fact that we are not our bodies, and also their
transience (impermanence) and state of Asubha
(dirty and undesirable) this helps in detaching
oneself from self cherishing and association with
ones physical body, which results not only in
clinging to the physical world, but also to difficulty in
leaving this world when death arrives.

To recite this Kata for this Yantra I suggest the

following;

417
Na Ma Pa Ta Na Mo Puttaaya Sadta Sataa Gesa

Lomaa Nagkhaa Tandtaa Dtajo Mangsang

Nahaaroo

Puttang Saranang Saawang Tammang Saranang

Raksaa Sangkang Saranang Sae Tae Aethaena

Suwath-Ti Hoethu Gath-Thawaa Soetaaya

Na Mo Puttaaya Ja Pa Ga Sa na Ma A U

Yant of Lord Buddha Forbidding Suffering

Yant Pra jao Ham Tugk ()

This yant also has a reverse side design.

418
Known as the Yant of Lord Buddha forbidding
Suffering; its Mantra is that of "Agarn 32" meaning
the 32 different states of the incarnate body.
This Kata is also used for Himapant Animal yant.
The 32 conditions are the different elements of the
body - e.g. Gaesa (hair) Loma (fur) nagkhaa (nails)
Tanthaa (teeth)Thajoe (skin) mangsang (flesh) etc
etc.
Here is the Mantra contained in this Yant;
(not all 32 lines are included, rather just eight of
them..The eight may refer to the Buddha himself
maybe.

Gaesa Loma nagkhaa Tanthaa Thajoe Mangsang

Naharu Adti.

THE FOUR OUTER SQUARE KNOTS CONTAIN

THE LETTERS NA MOE PUT TAA and the letter

419
below the "Ongk pra" (Buddha image) in the middle
of the Yant is "Ya" making the five syllabled "Na Moe
Put Taa ya" of the Kata Prajao Ha Praongk.
The script in the bottom of the three sections of
Ongk Pra say; "Soetaaya".
The four knots of the square that is diagonally
placed say "Ga Ga Sa Sa".
The four knots of the square around the "Ongk Pra"
say Na Ma Pa Ta for the four continents/elements.
This Yant can also be called
"Yant of the 29 Buddhas"(29)

Lord Buddha forbidding Suffering (backside)

The main kata around the rim says; Soetaaya
repeatedly 8 times.

420
Kata Pra Pakawambodee

421
Pra Kata Pakawambodii

(Kata Pra Pid Dta Buddha covering Eyes/orifices),

is one of the most powerful Kata to Chant for
increasing Riches as well as protection, reducing
sufferings and illnesses and incrementing Happiness
and Luck.

Pra Pakawambodii is also known as Sangajjayana

(the famous sitting laughing Buddha with round curly

422
hair knots, and a large belly the Buddha of

Happiness and wealth), called Pra Sangkajai in

Thai).

Kata Pra Pakawambodee

Tamma Jaggang Bpatang Sudt Dtawaa Puch Chidt

Dtawaa Adt Dtang
Bpatang Sandtigae Arahaa Laapo Logaanang
Hidtagaranaa Pandtae
Pawam Bpadtinaama Dtisulokae Subpaagadto
Prahma Budt Dto Mahaa Thaero
Araho Chaedtago Muni Bpidt Dti Thaero Samo Inta
Kantappaa Asuraa Taewaa
Saggo Prahmaa Pi Bpuchidto Na Mo Put Tas Sa
Kawam Bpadtissa
Na Mo Tammassa Kawam Bpadtissa Na Mo
Sangkassa Kawam Bpadtissa

423
Sukhaa Sukha Warang Tammang Tammajagga
Bpawarang Warang

The Kata for Pra Pid Ta are varied, both short and
long. One of the best known ones is the Kata Pra
Jao Ha Praongk (five Dhyani Buddhas) as well as
the fivefold encoding of Namoputtaya of Na Metta

Na Metta Mo Karunaa Put Pranee Taa Yin Dee Ya

En Doo Krai hen hnaa Goo rak Goo khad Goo
midai

(the above Kata is Maha Saneh Choke Laap luck

and fortune, and charming power)

Pra Pid Ta is also known as Pra Kawambadee

Kata Pra Kawambadee (This kata is for increasing
ones wealth and belongings and good fortune);

424
Namo Puttassa Kawambadtissa
Namo Tammassa Kawambadtissa
Namo Sangkassa Kawambadtissa
Sukha Sukha Warang Na Mo Puttaaya Ma A U
Tugkhang Anijjang Anatta Jewa Segkhaa Tammaa
Yataa Put Mo Na

Another Kata you can use for pra Pid Ta is;

(you can change the words bid jit for bid bpaag -
bid jit means to close the mind of [the enemy] used
for stopping them from harming you bid bpaag
means to close the mouth used in for example, a
court case where the enemy is bearing witness
against you or speaking against you) You can
change the words bad satroo (meaning swipe the
enemy down, to haam satroo (meaning forbid the
enemy) depending on your needs.

425
Na erd ad bad mit Na bid jit bad satroo na ning yoo
new mew pew tew Mo erd ad bad mit Na bid jit bad
satroo na ning yoo new mew pew tew Put erd ad
bad mit Na bid jit bad satroo na ning yoo new mew
pew tew Taa erd ad bad mit Na bid jit bad satroo na
ning yoo new mew pew tew Ya erd ad bad mit Na
bid jit bad satroo na ning yoo new mew pew tew Na
Ma Pa Ta Na Mo Put Taa Ya Ja Pa Ga Sa Na Ma A
U U A Ma I-swaasu Suswaa-I

This one protects and does away with your enemies.

Yant Pra Pid Tawarn

426
Yant Pra Pid Tawarn (Pra Pid Ta)

This Yantra is a variation of Yant Prajao Khao

Umong/ Yant Prajao Khao Nirote I like to call it
Yant Pra Pid Tawarn. The Monk image in the centre

427
has an Ongk Pra (buddhs image) on the head, and
is covering all orifices of his body with his six hands.

This is representative of two factors;

1. Avoidance and abstention from Evil (as in see no,

hear no, and speak no evil)

2. Maha Ud (great stopper spell) Blocking of all

possible penetration this can mean by weapons
such as sharp blades or bullets, and also blocking of
black magic spells and evil influence. The basic
geometry of the Yantra is an eight sided Yantra in
the form of a knot (similar to yant Look Takro). This
can represent the eightfold path as the safe way to
samutaya (escape / end of suffering) and achieve
Nirodha (nirote in Thai). As to the Kata contained
within the design, there is a repetition of Maha Ud
heart mantra in various places indicating that this
Yant is specifically designed to keep one centred in

428
ones spiritual path and precepts and to be protected
from all obstacles or distractions and evils which
might bring one to stray from one's path.

The four triangular Yant in each corner are also a

kind of Maha Ud Yantra, and in addition represent
the triple gem (Buddha Dhamma and Sangha), and
the Primordial sound of "OM/Aum" (the kata says
"Ma A U" )

429
Ma means Maha Sangko (sangha)

A means "Arahang" (Buddha/Arahant) and

U means Utamadhammo (Dhamma)

In addition M+A+U can be used to form the word

A+U=M = AUM (OM)

Yant Prajao Sip Chat

Yant Prajao Sip Chat

This is Yant Prajao Sip Chat (Yant of the Buddhas

Ten lifetimes) meaning the last ten lives of Buddha
as told in the Chadok tales.

430
 Yant Prajao Sip Chat

The two flags in the top have the Kata Na Chaa Li

Dti in them one written forwards (left to right) and
the other side written backwards (right to
431
left) thus; Na Chaa Li Dt i- Dti Li Chaa Na The
small squares in each top corner above the
flags, are versions of Na Maetta and gave the four
elements kata Na Ma Pa Ta also forwards and
backwards on left and right sides thus; Na Ma Pa Ta
Ta Pa Ma Na (Actually, both read Na Ma Pa Ta
because the right side must be read from right to
left). The squares within the flags are the letter Na
with a square Kata saying Na Ma Pa Ta Na Ma Ta
Pa (once again they actually both read as Na Ma
Pa Ta because of the reading method needed to
interpret the yant).

This yant in the middle is the dame as seen in Yant

Nam Dtao, Yant Putta Maetta, and Yant Pra Putta
jao 5 Pra Ongk namely 5 knots with the letters Na
Moe Put Taa Ya inscribed within each knot, one
syllable for each knot. The one in the top in the
middle says Ya and the middle left and right knots
432
say Na and Moe (left and right respectively). The
two knots in the bottom of the design say Taa and
Ya (left and right respectively). Around this design
is the Kata (top to bottom from left to right in that
order) I Dti Bpi Soe Pa Ka Wa A (A is for Arahang),
and also beneath the five syllable Yantra is the kata
Na Chaa Li Dti which is so commonly seen used in
luck and fortune and money attraction charms and
spell making. The lowest kata in four diamond
shaped squares is once more the 4 elements kata of
Na Ma Pa Ta.

The Kata within the unalome zig zags around the

central design I wish to keep for a later date when I
shall perhaps reveal more on the matter

433
 Yant Pahung

Yant Pahung the Yant of the eight verses of the

Victories of Lord Buddha over the armies of Mara

434
Kata Hua Jai (heart Mantra);

Putta Chaya Mangkala Adt Tha Kaa Thaa Yo

Aedtaena Sajjaena Suwadti Hodtu

This is a triangular Yant with the heart mantras (Kata

Hua Jai) containing the Kata Pahung in it. This Yant

435
contains what for me is one of the most powerful

Kata of all, and has become the Yant which i prefer

to give to peope as Yant Kroo I have till now not

seen anyone else tattoo this Yant, but am sure that

some Ajarn would be happy to do it. This is official

Yant Kroo of my Dtamnak (in truth, the word

Samnak is only used for big temples and smaller

ashrams are called Dtamnak).

Yant Mongkol Wisaed

436


437


Yant Mongkol Wisaed should be inscribed on a cloth

(Pha Phrajiad), or on a "Thagrud" (metal sheet which

is subsequently rolled up into a tube).

Klaew klaad means -- avoid or safety from all

dangers.

Once you have made the Yant you must chant the
following Katas 108 times each jata.
NA MA NA A NOR GOR NA GA

GOR OR NOR A NA A GA ANG

(108 TIMES)

U MI A MI MA HI SU THANG

438
SU NA PUT TANG A SU NA A

(108 TIMES)

NA MOE PUT TAA YA (108 TIMES)

NA MA PA TA MA PA TA NA

PA TA NA MA TA NA MA PA

(108 TIMES)

439
Yant Putta Maetthaa

440
The kata under the Yant says Na Moe Put Taa Ya
The four letters ech side of the yant say Na Ma Pa
Ta (four elements)

441
The four interior agkara letters say Ni Thi Thi U.
The letter above is the letter U with an Unalome
attached as a finishing "Yord".

5 Faced Deva Yantra

442
 Yant Bpanjamukhee Five faced Shiva Yant

Yant Bancha Mukhii means "Five Faces in Sanskrit".

It is rarely seen tattooed, but I have seen it on the

spine a few times below Yant Paed Tidt.

One Important point to observe though, is the fact

that Yant tattoos should be placed above the waist

to avoid disrespect towards the Buddhas

Banja means the number five in Pali sanskrit - and

mukh means face (used for holy beings, not ordinary
beings)
Hence the meaning of five faces

Five Deva faces Yantra - called Yant

Bpanjamukhee/pacamukha in Thai.

The heads of the Devas are topped with Ongk Pra

(Buddha in Meditation), with sacred Unalomes over

443
them. There is an encoded Kata hidden in three
levels of writing between the criss-crosses that
connect each of the five faces, which when
deciphered read as such;

Idtibpiso Pakawaa Arahang (outer circle)

Na Mo Puttaa ya Ya Ttaa Pu Mo Na (middle line)

A Sang Wi Su Lo Bu Sa Pu Pa (interior line)

If you notice the third eye in the forehead you may

realize that the styling on the faces of the Devas is
that of the Pra which are often seem in Lai Thai
mythological art design, used for Devas, (Taep/???
as in Taep Panom; the figures often seen in
entrances with their hands placed together in
reverence, and indeed also as a tattoo), but that the
third eye represents the Brahmin God Shiva (Pra is
worn, in Thai).

444
The five faced emanation of Shiva is called
Bpanjamukhee Arokapay aroka means no
illnesses in Pali, and pay means dangers. So the
five faced emanation of Shiva is toward off illnesses
and related dangers.

Five is a sacred number for Shiva. One of his most

important mantras has five syllables (nama? ?iv?ya)
Shivas body is said to consist of five mantras, called
the pacabrahmans. As forms of God, each of these
has their own names and distinct iconography:

Sadyoj?ta, V?madeva, Aghora, Tatpuru?a

and ?s?na

These are represented as the five faces of Shiva

and are associated in various texts with the five
elements (wind, water, fire, creative function and
space), the five senses, the five organs of
perception, and the five organs of action. Doctrinal

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differences and, possibly, errors in transmission,
have resulted in some differences between texts in
details of how these five forms are linked with
various attributes. The overall meaning of these
associations is summarized by Stella Kramrisch:
Through these transcendent categories, ?iva, the
ultimate reality, becomes the efficient and material
cause of all that exists
According to the Pacabrahma Upanishad: One
should know all things of the phenomenal world as
of a fivefold character, for the reason that the eternal
verity of ?iva is of the character of the fivefold
Brahman. (Pacabrahma Upanishad 31)
(Quote Wikipedia)
In addition, from the Buddhist perspective, this Yant
can also be seen to represent the five precepts and
the five Dhyani Buddha. He who keeps the five
precepts and makes reverence and offerings to

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Shiva Bpanjamukhee with his Kata, offerings of
incense, milk, flowers and fruits shall be rid of their
illnesses and sufferings.

Yant(Na) Maetthaa -

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 "Na Maetthaa Moe Garuna Put Bpraanii Taa Yin

Dee - Ya Aen Duu"

This is the Kata Hua Jai (Heart Mantra) used when

making Na Maetthaa.

Chant the following Kata whilst inscribing the "Ma A

U" agkara.

Ma Gaaroe Hoethi Sampawoe (for the Ma letter)

A Gaaroe Hoethi Sampawoe (for the A letter)

U Gaaroe Hoethi Sampawoe (for the U letter)

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Whilst inscribing the Sickle Moon and the Unalome

Ath-Tajantang Gaaroe Hoethi Sampawoe (for the

Moon)

U Gaaroe Hoethi Sampawoe Unaloemaaa Pbana

Chaayatae

A SANG WI SU LOE BU SA PU PA (for the

Unalome)

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Yant Suea Koo

Pair of Twin Tigers Tattoo this design is from Ajarn

Noo Ganpai i hope to insert other examples from
different masters as i progress...
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The two tigers represent Amnaj (power over ones
subordinates), and s often used by Soldiers and
Policemen in commanding positions. Between the
two tigers is Yant Putsoorn or sometimes also
called Yant Prajao Ha Praongk, due to the fact that it
contains the 5 syllable mantra of the aforesaid Na
Moe Put Taa Ya within it. Putsoorn, means

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Buddha concentrically aligned this is because each
letter of the Kata is written around the previous one,
resulting in a concentric circle of letters. The Sacred
Na below the Yant Putsoorn, is Na Hua Jai Suea
(Na of the tigers heart). I am not sure which the
Sacred Na above the Putsoorn Yant is.

Kata phonetics can unfortunately not be done for

this particular design, due to the fact that all the
designs in Ajarn Noos books are written falsely as
far as Kata go. This is to prevent copycats (which it
doesnt, some people just get it done anyway).

I shall be publishing more pics here of different

versions by different masters as i get time, and will
then expound on the katas possible for this tattoo.

Yant Payanakarach

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Naga Yantra

This Yant can be inscribed onto Paa Phrajiad

(cloth used for Yant), It is a Blessing and also

Klaew Klaad along with Maetthaa Mahaaniyom

Once inscribed you should chant the Kata that is

written in the Yant (unfortunately the copy i have of

this is too small to be able to read, so i cannot reveal

the kata yet as i havent learnt this one yet).

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Yant Paya Naka Racha

Considering it is a Knotwork yant, and therefore

sealed, it should posess Maha Ud qualities
meaning that it is a gunstopper/silencer (as in Yant
Luk Dtagror). The fact that it has 8 outer points
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suggests a relation to the Itibiso and Iracha Katas,
used in Paed Daan, Paed Tidt, Grao Paetch
(diamond armour yantra), and many other Sacred
Yant. The eight points also represent the 8 fold path
of Buddhism, which is seen as the path to escape
suffering and attain liberation.

A short one line Kata for this is

A Sang Wi Su Loe Bu Sa Pu Pa.

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456
Yant Pra Goraniy

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Yant Pra Goraniy

Traditionally, if not tattooed, this Yant should be

drawn on "Paa Phrajiad" (the cloth used for making
Yant), or on a headscarf/hat.

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Considered to be quite a powerful Yant - I personally
find it interesting because of the fusion of round Yant
and Square Yant. (See section "About Yant")

One Important point to observe though, is the fact

that Yant tattoos should be placed above the waist
to avoid disrespect towards the Buddhas

Palm Yantra

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 Yant Long Fa Mer Palm Yantra

This Yantra is to be inscribed on the palm of your

hand.Chant the Kata that is within the yant whilst
both inscribing the yant and also when wiping your
forehead later.You will be endowed with Kong
grapan and klaew klaad power.

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 Yant Putsoorn

Alternatively called Yant Pra jao Ha Praongk (5

Buddhas yantra) this yant is used by almost every
single Ajarn Sak yant in the world. A favourite of the
Master Luang Por Phern of Wat bang Pra, this yant
is useful for a multitude of purposes. Soorn means
side by side or within each other, Putsoorn is so

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named because it has the Kata Na Moe Put Taa
Ya written concentrically one letter within the other,
beginning with the letter Na in the center, Moe
around the na, Pu around the Moe, Ttaa around the
Pu and ya below them.

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 Yant Asisadti

Yant Asisadti Kong Grapan Magick Protects

Against Weapons
This yant is to be inscribed on a parchment or metal
plate (*lead, silver, copper, bronze etc), and rolled
into a thagrud charm, should be always worn close
to you.

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Once the Yant is finished you should invoke the
following Kata
A Si San Thi Ta Nu Jae Wa Sap Pae Thae Aa Wu
Taa Ni Ja
Pak Ka Wi Jun Naa Ni Loe Mang Maa Mae Na Pu
San Dti
(This should be chanted 108 times)
I Dti Paa Ra Mi Thaa Thing Saa I Dti Sap Pan Yuu
Maa Ka Thaa
I Dti Poe Ti Ma Nub Pba Thoe I Dti Phi Soe Ja Dtae
Na Moe
This is also used in many Ajarns versions of Yant
Ha Taew (five rows/pillars yantra) Useful it would be
to make this yant and chant the kata on Wan Sao
Haa (Saturday the Fifth a sacred Buddhist day
considered powerful to make incantations and bless
amulets many amulets are made and blessed on
this day).

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 Yant Paechaluaeg

This Yant is known as Paech Chaluaek

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You can make a Thagrud with it it is useful for
almost any objective also has Klaew Klaad
property. (Klaew Klaad means that a potential
dangerous event will happen either before, or after
you have passed by).
Once you have created the yant you should chant a
prayer for whatever thing you wish to make happen.
Id like to add that the active element with all Yant
magic is the practising of kind and generous deeds
after the making of the yant this makes the magic
work as it is the good deeds we do that will cause us
to get a result from the Yant.

Yant Tong Maharach

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For this Yant, you must take the white cloth used to
wrap around the "Meru" (Chedi/Stupa shaped edifice
used to keep the ashes/remains of the dead).
Make a triangular flag out of it and fix it to a wooden
stick of the Chayprueks tree.
Make the Yant in the "Bote" of a temple (shrine).

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Choose a temple with a good name that has
blessings in it.
Chant the Kata contained wiothin the Yant, also
chant kata pra chimpli.
This Yant is good for merchants/shopkeepers to
increase their sales with. Also have maetthaa
mahaniyom powers.

Na Mahaa Niyom - Great preference Na

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This is the classic Maedt-Taa Mahaaniyom na -
maybe the most well known along with Na Maedt-
Dtaa
The two are really one and the same, actually.
Kata;

Na Gaaroe Hoedti sampawoe (chant whiles

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inscribing, or whilst thinking of the na).
When you are drawing the lines (bones) of the
Unaalomem chant the following;
Unaaloemaa Bpana Chaayadtae.
Once complete, chant the following Kata;
Puttang Ja Mahaa Waayoe Hang Jidt dtang
Bpurisoe Idthiiyoe Pantanang Sammoe kaMaNa Na
Moe Puttaaya Nachaa Liidti I Ti Puttoe
Pramahaaniyom Na.
You can even draw this Na on your hand and slap
your forehead with it! or inscribe it on a cake of face
powder or handkerchief and use it to pat your face
Tattooed often as a filler or first tattoo. Considered to
be of great blessing without exerting any heavy
restrictions on the wearer - Animal tattoos are
considered to be the most difficult to bear. Na are
mainly beneficial and healing in nature, so are often
tattooed on people who are just entering the world of

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sak yant.
I personally feel that the meaning and powerMagick
is dependant on the Master who charges it too.

Na Mani Jinda

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Phatamang Pintugang Chathang

Tuthiyang Tanthamaewaja
Thathiyang Paetaganjaewa
Jathuthtang Angusampawang
Phanjamang Sirasang Chathang

I do know that Kata Mani Jinda was famous to be

from Hlwong Por Derm (Wat Hnong Poe).
The kata calls meat, fish from "Sankh Tong" (a figure
of Thai historical literature/myth)
The legend says that the queen of the Yaks (Yakka)
gave it to Sankh Tong before dying.

"

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by the way, think how "Na Moe Put Taa Ya" has 5
stllables - there are fuive Buddha aspects - the Na
has 5 different points of conjuncture...
read the kata
pathumang means "firstly"
tuthiyang, means "secondly" Thathiyang means
"thirdly"
jathu.... fourthly
bpanchama... fifthly
the use of numerology to symbolize obscure and
magical meanings is part of the science that is
known as "Sacred geometry", a science which sak
yant can be said to belong to.

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 Yant Ga Sak Noy/Yai

Paya Ga Sak Noy (front) analysis below;

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This Yant is applied using Sii Peung (a green slime
that is extracted from a cadaver)
Use it to form the effigy in the likeness of your
enemy.
After this, inscribe this yant in "Gradat Waw"
(meaning the thin paper used for making Kites.

Stuff it inside the chest of the effigy you have made

and invoke the following Kata
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 Na Oe Na Sa Na Soe Ta Ya
Put Phid Phaag Taa Phid Huu
Ya Ning Yuu Ya Waa Mi Dai
Ya Wian Phai Ya Rab Ao
Puttang Phajja Khaami
Tammang Phajja Khaami
Sangkang Phajja Khaami

Then take the cloth used to wrap the cadaver you

took the Sii Peung from and cover the effigy with it.

Bind it with thread (Three times around), and invoke

the following Kata;

Puttang Rathanang
Tammang Rathanang
Sangkang Rathanang

Then Take plyable wood and make a small coffin.

Make it to be about 12 inches long.

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Invoke the following Kata into the coffin

Paech Chadab Paech Chasuun

Paech Chaman Paech Chakong

Open the coffin and place the effigy inside - when

you bury it you should invoke this kata;

Ma Ma Toe Aehi

If it used for a Court case it is extremely useful;

Take the coffin and place it in a stream, river or
canal (any flowing water); your contestant will be
unable to speak out against you!
The Court case will be absolved.

You can also use it to induce madness (please think

carefully about this as the law of karma and also of
Magic states that all results have their price to pay);
Place the coffin in a Cemetery bury it the depth of

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your forearm in the ground.
The enemy will become insane!

If a Thief steals our posessions, make a small "Saal"

(like the small ghost houses seen in Thailand)
Place the Coffin on top of the Saal and make a fire
under the Saal. Invoke the Kata till the effigy has
disintegrated.When that is done bury the remains in
a hole in the ground below the Saal.

The Thief will bring our posessions back to us! If he

doesn't he will certainly Die.

Here is the Kata you should invoke against thieves;

<

Gaa Sak Ga Waa Tha Ra Yath Tu

Nima Ha Yutta
Sii La Sath Taa
Tae Wae Ha Sa Ra Wi

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 Ga Ra Witaa Ra Wi Nu
Aa Ta Yan Tu
Ma Gas Sa Ra Pha Tang Wi Put
Tay Ya Pha Yuth Thang
Goe Taa Suraa Ma
Ma Wi Ruu Pha
Pha Ra Wi naa Sa Yan Thu

The above Kata should be invoked 108 times - if

daytime the syllable should say Thu, if Night time it
should be Thi

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Paya Ga Sak Back Side

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Paya Ga Sak Yai (Big Version)

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