Numerical yantra

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Numerical yantras (Thai: เลขยันต์) are a branch of Thai occultism (saiyasat) derived from Brahmanism, but also influenced by Buddhism. They are yantras drawn in the form of grids or line patterns containing numbers, characters, or images. These can be tattooed on the skin (sak yant) or inscribed on cloth, leather, wood, metal, and other surfaces. Thai numerical yantras from different regions were written using sacred scripts such as Lanna Tham, Isan Tham script, and Khmer script.

The ritual concepts of Tantric practice may have served as a prototype for numerical yantras.^[1] In the Sukhothai Kingdom, it is unclear exactly when numerical yantras emerged. However, the To symbol (later used as part of yantras) was discovered inscribed on a silver palm-leaf manuscript found in the chedi of Wat Phra Borommathat in Kamphaeng Phet province (likely dating between 1347 and 1376 CE). This may represent the oldest discovered yantra. Other inscriptions of Dhamma passages, possibly precursors to yantras, were also found.

During the Ayutthaya Kingdom, Khmer script was widely used for writing yantras. Systematic records of numerical yantras were kept in Thai folding books (bai lan or khoi paper manuscripts). These works, still preserved, record yantras across at least four domains: occult treatises, astrology, traditional medicine, and military strategy. Numerical yantras were first mentioned in chronicles in 1498 CE. In Ayutthaya, the study of yantras became systematized, widely recorded, and popularly studied. Masters often embedded Buddhist teachings into yantras. Numerical yantras were also connected with ancient forms of meditation practice and employed as amulets for protection, such as in takrut scrolls, cloth yantras, flags, copper sheets, or palm leaves. Some yantras were associated with medicine (e.g., inscribed on herbal jars or grinding stones), while others related to astrology.

In the Rattanakosin Kingdom under Rama I, Buddhism was restored and various manuscripts, including yantra treatises, were compiled. Thai men of the time often studied mantras and yantras, with numerical yantras increasingly used to create protective amulets. From the reign of Rama IV, yantra-based talismans by famous monks became widely popular, including: the takrut inscribed with the Sotornmongkhon yantra by Luang Pu Iam (1807–1896), tiger fangs inscribed with the Grass Cluster Yantra by Luang Por Pan (1820–1909), the Yom Salak Klo yantra takrut by Luang Pu Kun (1860–1920), and betel nuts inscribed with yantra texts by Luang Pu Iam of Wat Nang (1832–1926).

In 1945, the abolition of formal Khmer language instruction reduced the ability of both monks and laypeople to read Khmer yantra inscriptions.

Before World War II, the practice of yantra tattooing became popular, with renowned masters such as Luang Pu Suk of Wat Pak Khlong Makham Thao and Luang Pu Thong (Ayana) of Wat Ratcha Yotha in Bangkok.

In the present day, the popularity of numerical yantras has developed into a form of "commercial occultism," where yantra designs are marketed as products, with yantra amulets and charms available commercially.^[2]

Numerical yantras consist of three main parts. The first is the diagrammatic form, known as the yantra frame (Lanna: khong yan), consisting of geometric grids divided by internal lines (called yantra bones). These create spaces for inscribing characters. Frames are often geometric, such as circles, squares, or diamond-shapes.^[3]

The second component is script. Characters are typically written in regional Tham scripts, recording Pali or vernacular languages.

The third is numbers, usually in regional numeral forms. Two types are common: astrological numbers (lek hora), representing celestial bodies, and Dhamma numbers (lek nai tham), referring to numerical categories of Buddhist doctrine or symbolic meanings. A design may be called a yantra even if it includes only one of these three elements.

Those who write yantras must first study the lob phong manuals, of which five are considered foundational: the Pathamang, Itthaje, Trinisinghe, Maharacha, and Buddhakhun (Rattanamala). Each text differs in content, methods of inscription and erasure, and instructions for use.^[4]

Writing yantras requires mindfulness and concentration. Strokes must be continuous and precise, with lines drawn to complete the formula in a single motion. Interrupted writing renders the yantra ineffective, unless corrected with specific formulas. Characters must never overlap yantra lines, otherwise the yantra becomes "blind" (ineffective).^[5] The process also involves a ritual homage to the teacher, recitation of mantras during inscription, and consecration upon completion.

• Central Thailand: Rooted in Ayutthaya traditions with strong Brahmanical influence, often referencing deities such as Shiva and Vishnu. Khmer script predominated, suggesting that yantras were devised mainly by monks, who used Pali and Khmer for religious texts. Central traditions also developed powdered yantras for Buddhakhun (sacred potency).
• Southern Thailand: Influenced primarily by the lineage of Wat Khao Aor, characterized by use of the Thai script and the Na Mo Thong Chai syllable set.
• Northeastern Thailand: Influenced by Lao traditions, Khmer (Isan) indigenous practices, and Central Thai knowledge. Yantras are typically written in Isan Tham script and recorded in palm-leaf manuscripts. The unique samud kôm (folding book) with yantras served as a portable amulet. Character sets such as Na Ma Pa Tha and Na Ma A U are distinctive.
• Northern Thailand: Typically inscribed using Tai Tham script. The candle yantra (yan tian) is especially prominent. Large cloth yantras are more common here than in other regions.^[6]