Existence in the Saiyasart is a being that goes along with not-being at the same time.

An existence basically consists of existence and the associated non-existence. If one of these factors is not present it is, according to the Saiyasartit, not an existence.

Existence itself consists of existence and a simulated existence, just as non-existence consists of non-existence and simulated non-existence.


The Pahuyuth exists as a thought. This idea also exists when no one perceives it. Likewise, the idea can not only be perceived, but also show a presence in many forms, so there are people who can learn or practice Pahuyuth. Each of them, in turn, understands and interprets Pahuyuth differently.

Here the presence is the simulated existence and the interpretation of the simulated nonexistence, the techniques and knowledge of Pahuyuth form the existence compared to what can be called non-Pahuyuth, for example, combat knowledge that originated on the basis of Pahuyuth but is perhaps more effective as a show in front of an audience and would be less effective in an actual fight. This, in turn, can be ascertained with knowledge of Pahuyuth.

Characteristic for every existence is the existence of three aspects, the inner aspect, the external aspect and the relational aspect.

The three aspects of existence

The Three Aspects are defined in the Saiyasart as

The inner aspect results from the question: Do I exist or do I not exist?
This refers to an inward-looking view in one’s own existence.

The external aspect is defined by the question “How do I exist?” and deals with everything external, which is not only due to matter as well as body, also character is a purely external matter.

The relationship aspect arises from the questions about “How do I and the others exist? Where is the difference or where does my existence end and where does the existence of others start?”

In summary, we as human beings in our lives have created the question: who am I?

However, it is much easier to concentrate on the three questions or aspects in his experiences and to understand which aspect can be discovered in which experience than trying to answer the rather superficial question: who am I?