In Saiyasart the term accident spirit (Pieh Tayhong) refers to a magical figure or ghost phenomenon that has arisen through violence.

Accident spirits are ghosts of people and animals who died violently or by accident, and therefore cannot comprehend or accept their death. As a result, they appear again and again at the scene of death.

The altar at eye level (Sahn Piean Dtah) is a dwelling for ghosts. From altars at eye level, among others, descend from the ghost house (Sahn Pra Prom), the golden boy (Guman Tong) or the two-tree boy (Rak Jomm) which is widespread in Southeast Asia.

Animal Spirit (Pieh Sang) is the term for a magical figure or ghost in animal form in the Saiyasart.

Animal spirits are, for example, the ghosts of tigers, which have acquired the ability to simulate a human form (sang) by eating countless human bodies, in order to make it easier to reach human prey.

Arrival meditation (Banluhh Nai) is a form of meditation in the Saiyasart that is about dealing with one’s own self.

Knowledge of the truth also automatically leads to an education of consciousness, which can also be used by those who have reached the higher level of meditation. This is the detached molecular structure of the self (inorganic body), which can appear or communicate in different spheres and in different variants (simultaneously, in between or as a simulation). Here the present body is a pure sphere of audience (transitional materialization), and no longer part of the self.

Meditation at this stage is the state of abandonment of this organized dwelling, which does not mean that the body is lifeless, but that the self (I) does not necessarily occupy the body in existence (in this sphere of existence). In the same way, one’s own dwelling (body) could also receive other beings or allow sharing. In this way, the task of one’s own dwelling (life in this sphere of existence) can be determined at any time.

An aspect in the Saiyasart is an isolated perspective. A distinction is made between the inner aspect, the external aspect and the relational aspect.

Aspects in general

One aspect represents a single perspective of the viewer, who is in a certain position between the viewer himself and the viewed, and contains the scope of the view or information. The aspects differ in three groups, which are called fundamental aspects.

The external aspect

For the example of the aspect as a viewer (external aspect) one assumes a free floating spherical object. With mathematically approximation, the sphere exists as an object with a round surface. If the surface points of a circle are divided to 360 degrees, the sphere has 64084 surface points due to its three-dimensionality.

If one continues to equate every existing surface point with a perspective, one also has the amount of viewing aspects at the same time. The sum of the individual information of all aspects of view represents the actual aspect, or the expression (presence) of the object, which can be perceived by the viewer.

The inner aspect

The contemplation of the sphere, in which the viewer positions himself as a sphere, or as an affected person (inner aspect), is called an inner perspective. As affected, the viewer himself perceives the reactions through his presence in relation to everything else, as well as the conditions of existence and the process of change. It is not the presence, or the external perspective of view, but the consciousness of the sphere itself, which the viewer perceives.

The consideration of the relational aspects represents the perspective of the presence of individual units within the sphere, which can consist of both, equal or unequal entities. Due to the spherical shape, the individual units of the unit dimensions have different presence positions and thus also unequal relationships with each other.

Relational Aspect

Furthermore, the perspective also represents the relationships of the units on the sphere surface with other existing beings in the same space. The free-floating sphere has a certain relationship (a relational aspect) to the air in which it floats, compared to a sphere lying on the ground. In modern science, these aspects are referred to as chemical-physical conditions instead of relationship aspects.

In the Saiyasart being is a state of existence that exists and is perceptible in the physical realm (existence).

Being and non being

Being and non being in the knowledge area of the Saiyasart refers to existence in a particular sphere of existence in which it can be perceived.

Consequently, being is defined as an organic (physical) state of being and non-being as an inorganic (non-physical) state of being. The actual existence of the two states of being, however, remains in existence, i.e. the corresponding sphere of existence.

The perception of all existing beings by man is based on the defined distinction between being and non-being. Here the demarcation from this world as a sphere of existence and the hereafter as the “ghost sphere” has been arbitrarily defined. Whether all beings actually exist according to this definition or perception remains to be seen for the time being.

Being

The definition of being is based on the perception of contradiction. The first is the contrast between organic and inorganic bodies. The organic bodies are characterized by their structure and texture compared to the inorganic, recognizable features.

This results in further contrasts in the group of organic bodies. These consist between pure matter, or solids and living beings. Living beings exist with the independent properties of existence (life), renewal (survival) and reproduction (reproduction).

On the other hand, there are also contrasts in the group of inorganic bodies. These consist between gaseous substances and forms of energy. This refers to an energic form of an inorganic body, which can determine its appearance by an independent freedom of movement, as opposed to gases or gaseous substances.

Being affected is a type of perception in the Saiyasart in which one acts as a participant in relation to what is perceived. The opposite of being affected is being an observer.

In order to explain the way in which the person affected perceives, the same example is used in a modified way. This time, as a percepter, you are directly on the lake shore. This means that you are a part of the information content. On the one hand, the perception is directed directly at the water or at the viewing, on the other hand one is also affected by the effects by one’s own presence.

The perception of the existing information of the water on the lake, the cool air and the water mixture on one’s own skin, the rising vapors of water particles on the earth’s surface, the heat of the sun’s rays, etc., as a whole, is what one is affected by.

The composite result of perception is described in the example as a pleasant cool water temperature on the lake. A perception while being affected.

In the Saiyasart the term being an observer refers to a kind of perception in which one remains as an uninvolved person in relation to what is perceived. The opposite of observing is to be affected.

According to the traditional description, an example with water is often used to explain the concept of the observer. The perception of water on the lake. The sun is shining, the wind is blowing and the lake is resting on its bottom. This scene is simply intended to serve as an example of the information that exists.

In this example, the four beings (sun, wind, lake, ground) will influence each other through their existence and thus cause a change in the information content. As a result, from the beginning of existential information, a new information is also available. This means that perception is no longer limited to the first information, but also receives the new information. Through this process of constantly new perceptions through constantly new information, the dynamics of perception are justified.

In this example, the perception of water has been defined as limited. The information content is reduced accordingly by perception. The mass of water means that the constant changes, which are continuously replaced by new ones, are perceived as consistent information. A perception as an observer.

In Saiyasart a believe is the assumption or acceptance of anaudited knowledge. Believes arise from continuous external input or through continuous self-input.

A believe is opposed to verified knowledge and is used as an instrument both in different religions and in personal existence. Often the path to knowledge leads through believes. The prerequisite for this is a review of what has been adopted as supposed knowledge in order to turn a believe into knowledge.

In Saiyasart, in Pahuyuth and in the traditional Free-Warrior Medicine it is recommended to transform traditional knowledge contents into self-acquired knowledge by self-verification. For this reason, these bodies of knowledge are also referred to as truth-knowledge, fighting knowledge and medical knowledge.

In Saiyasart the term Black Magic stands for manipulations which involve coercion. It is important to understand that the division into black magic and white magic in the understanding of Saiyasart does not contain any moral or ethical evaluation and is fluid in both directions.

A simple example of black magic is a command that the recipient must accept, whether he wants to or not. Another example would be a psychological manipulation from which the person concerned cannot escape. In more complex cases – because shifted to the level of non-beingblack magic can also refer to remote influence or a curse.

Black magic can thus be described as a kind of “violent communication” at the level of being and/or not being.