Recommended glossary entries
The term Ajan originally comes from the Pali word “ācariya” and only spread with the introduction of Buddhism. Similar to the Japanese “sensei”, this is a respectful salutation.
In Thailand, this term is used for teachers at colleges and universities, as well as for Buddhist monks (abbot) who have completed ten vassa (traditional retreat during the rainy season, see Buddhism).
More recently, the term Ajahn has been introduced in Muay Thai, Krabi Krabong and Muay Boran, among others, in order to create hierarchical structures, to enable control over those willing to learn and to serve economic interests (see: examination fees). This is a departure from the original meaning of the term.
In Thailand, a learned personality is basically referred to as Kru. An Ajahn, on the other hand, is a Kru who has turned students into such taught personalities (Kru). The cultural and social development of the monks, as well as the development of Buddhism in general, led over time to a linguistic mixture of both terms.
Since there were always Free-Warrior veterans who withdrew as monks in monasteries to protect themselves from flight and persecution, there were a number of monks for centuries who knew the Pahuyuth knowledge and secretly taught it.
Not always the differences between a monk, an abbot and a Pahuyuth teacher could successfully be made comprehensible to the students.
As a result, people began to use the terms incorrectly or even misuse them more and more frequently. This was especially common in the field of martial arts, where people pretended to be teachers or senior teachers in order to use their position for personal gain.
As a result, the trust and respect for teachers (Kru) and older teachers (Ajan) decreased, which can still be felt in Buddhism today. In addition, in many places the real meaning of what it means to be a teacher has also been lost.
Within the Pahuyuth lineage, the role of a teacher has remained unchanged – without any subordination of students, glorification of teachers or the establishment of a hierarchical structure.
From a historical point of view, the appointment as “Ajahn” goes back to a royal reward ritual that is said to have already been practiced in the Kingdom of Nanjauw. The Free-Warriors and war veterans who had gone to war for the king and survived were rewarded with this title for their bravery. They were then exempted from military service so that they could carry out their teaching activities.
Pahuyuth is a martial art that emphasizes freedom and equality among people. All students and teachers are therefore in principle considered to be equal, regardless of their belt level, their experience or other characteristics.
The establishment of a hierarchical structure is fundamentally rejected by members of the Pahuyuth, which is a distinguishing feature compared to the cultural or religious customs of most Southeast Asian countries.
A Pahuyuth teacher is never a ruler or master over his disciples, but an experienced fighter who passes on his knowledge and, out of own conviction, chooses forgiveness over fighting (see Warrior’s Creed).
Instead of taking on the role of a “head teacher” (Ajahn), he acts more like a ferryman who once has crossed a dangerous river himself and can now help others to do the same by passing on his knowledge and experience.
In Pahuyuth applies:
“A teacher is not a ruler!”
(Minute 04:25 – 04:58)
A wearer of the red belt has gained awareness of himself by studying the essence of fighting.
He is aware that he is not a superhuman or worshippable personality, but simply has more knowledge. As a result, a teacher does not ask anyone to call him a teacher or to accept him as a teacher.
Consequently, the idea of recognizing someone as a teacher or respecting him as a teacher never originates from the teacher, but solely and exclusively from the student, who may or may not recognize the value of the knowledge imparted. It is therefore also said:
“The beauty of a flower is created by the perception of the observer.”
Truly learned personalities, therefore, neither appoint themselves a teacher, let alone a senior teacher, nor do they proactively aspire to such a title.
The practice of calling oneself a fighter teacher (Kru) or a senior fighter teacher (Acharn) is therefore understood by members of the Pahuyuth as an expression of immaturity and self-glorification.
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.
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.
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 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.
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.
Attan Veth refers to prayer texts with which supernatural phenomena are to be brought about.
Attan Veth are divided into eight areas or impact goals:
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.
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.
In order to explain the way of perception of being affected, according to tradition, the same example is used in a modified form. 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.