In the Saiyasart bodiless love is a relationship between two people, which is characterized by a state of being there without being there.

This specific type of love is called bodiless love, because, unlike the other types of love, it does not form a “body” and thus distinguishes itself from other kinds of love.

Forms of love that have grown on the basis of greed or gratitude or other foundations take on a form or body or a wishful thinking.

This creates conditions or principles that are then intended to characterize or shape this love, which ultimately fails (see emotional love). The result is a mental “body”. This is a form of coercion that is developing here.

Bodiless love on the other hand came about without any compulsion and will remain so. Of course, you can’t get around the circumstances that life offers at the same time to get along.

Phases of Bodiless Love

The bodiless love, or the two people who are living this type of relationship, go through different phases:

Getting to know each other

They did not seek each other, but met and the bond came about for inexplicable reasons. There is a learning phase, a phase of dispute and a phase in which compromises are learned. There is no compulsion behind it, everything happens and develops simply and informally.

Being there without being there

At some point, a state is reached where the partner is constantly present even if both left the house early in the morning and walked separate paths for their daily work. Then the partner is not physically present, but only mentally present. It can even be that one or both are happy to have peace from each other but despite all they are thinking all day of each other. Nowadays, the activities on the mobile phone are likely to be increasing.

This is the state of being there without being there. Both have managed to have each other think of their partner all day long. Without compulsion or pressure or conditions.

The common understanding

The next phase would then be the common understanding, which means that it is no longer necessary to discuss anything, the partner already knows what his partner thinks about it. To experience this, it is best to provide your life with a suitable partner at the right moment.

How do you find bodiless love?

You can’t find bodyless love. It arises when the conditions for its growth are right. Going out and actively looking for a partner for bodiless love only involves coercion again. This leads to an emotional love.

It takes patience and understanding in the time of development. By the way, disembodied love is not unconditional love. By definition, there can not be an unconditional love, because unconditionality is already a condition itself.

Bodyless love can include all other forms of love throughout its development, but it doesn’t have to be with just one partner. The personal development of the two people who experience this is also influenced by this love, also the state of health of the body.

Self-love is an important prerequisite for experiencing a bodyless love. However, this can be achieved during this experience.

Brahminism is one of India’s main religions.

Brahminism belongs to one of the oldest faiths in India. It deals with miracles and the holiness of various deities, who, as higher beings with their magical abilities, are responsible for everything that exists and are responsible for existence, and who, through their will, bind everything to their dependence. The worship and proclamation of these deities denotes the central line of faith of this religion. The spread of Brahmanism in the area of present-day Thailand, took place around 1500 years BC., a long time before the immigration of the Thai people.

According to tradition, one of the main rituals of the temple culture of Brahminism consists of the care and worship of their divine personalities. The priests of Brahminwere wore white robes and lived vegetarian. They had a meditation ritual in which they took different yoga positions, called yoga meditation. With their meditation, they followed two directions. First, meditation, in which they made a self-created deity (vision) appear mentally. Secondly, meditation, which allows them to be controlled, or temporarily manipulated, by means of divine gift and magical abilities, during meditation, organs, the body and the functions of the body.

Hereby they proclaim the worship ritual about the magical abilities of the corresponding deity. The symbol of the deity is decorated with various flowers during the ritual according to the preference of the prayer and offerings of various kinds are presented. In addition, the ritual includes the singing of the adoration text for the worship and the tranformation of other requests to the Godhead. In its original form, the Brahma worshipped up to 1017 gods, but only three gods existed as the leaders.

The traditional prayer reading of Brahmanism from ancient times with the name Dtraipetb (The Three Deities / Beings) essentially refers to his three main gods.

  • Prom (God of Creation),
  • Vishnu (God of Design) and
  • Shiva (God of Power).

The worship of these three main gods begins with the word OM or OHM.

The prayer text is divided into four forms for worship:

  1. MARUEH VETH ( The prayer text for the veneration of the deities )
  2. YASCHURA VETH ( The prayer text for the worship of the deities )
  3. SAHM VETH ( The prayer text for performing rituals)
  4. ATAHN VETH ( The prayer text asking for help from the deities )

The prayer text for help with divinely magical powers is generally directed against dangers from inexplicable phenomena, against fellow human beings, against animals and evil. In later times, the form of worship for asking for help from the deities developed in two opposite directions. One direction is the so-called white ritual, for calls for help regarding a good cause. The other direction, in turn, is the black ritual, for calling for help for malicious purposes and manipulating the psyche of living beings.

According to the idea of the believers of Brahminism, the deities are responsible for the entire universe, the earth and all existing beings, as well as for creation. Our existence as well as the entire order of existence is built up in a certain hierarchy, for whose different areas different gods are responsible. Only through the magical powers and abilities of the gods can believers as mortals be freed from pain and sorrow. At the same time, the anger and wrath of the gods for insufficient respect and veneration can impair or even erase everything that exists in existence. As a result, their worship ritual is absolutely necessary. The Brahmin priests are close to god personalities. Through the worship ritual there is a direct connection to God for them and all believers and the requested help can be transmitted.

After the immigration of the Thai people to the territory of today’s Thailand and the adoption of the local customs and believes the contact with the faith of Brahmanism was established. The king’s coronation ritual, the inauguration ritual of the city and the scheduling of future predictions were carried out under the ceremonial rule of Brahmanism. The designation of high-ranking personalities such as the king and his family members, as well as other objects and important places, is carried out by means of divine names from Brahmanism. In Thailand, the connection with Brahminism is mainly limited to the so-called higher-ranking group of persons. Essentially, the hierarchical structure of the deities of Brahmanism is an equal order compared to a monarchy society.

On the other hand, the reference to this hierarchy not only indicates belonging, but also protects the position of power by reverence for the gods in real life. Ultimately, the survival of Brahmanism in Thai society has been preserved through this connection.

Brahminism comes into contact with the Saiyasart only through the knowledge of the five fundamental existences in this sphere of existence (earth). These are:

  • Fire
  • Water
  • Earth (Matter)
  • Air (wind) and
  • the emptiness.

In Brahmanism, they are individually personified by gods and often asked for help through worship.

The description of the five beings from the Saiyasart was rewritten by the priests of Brahminasm as the magical abilities of the gods, thus setting the course for the development of magical spells.

A typical magic spell in Brahmanism consists mainly of three paragraphs of text, or three consecutive components.

  1. The beginning with the word OM, followed by the name of the deity, whose magical abilities are requested, as well as a short description of it.
  2. The text about the request or the expectation of the magic help.
  3. The repetition of the first and second parts in a prefabricated abbreviation, respectively a text code.

The Magic Spell (PRA VETH). The effectiveness of magic remains to be seen for the time being. The self-determined magic spells (text codes) have defined Brahminism as its own magic, and since then they have been assigned to its faith. The language expression of the text codes is not described in Thai, but in Indian, which makes access to a wider audience even more difficult due to the lack of language skills. Also due to this, the followers and believers of Brahminism are convinced of the divine existences and the magical sayings.

Brahminism has divided the magic spells into eight groups and written them down in a magical collection of texts (ATAHN VETH).

  1. The magic spell for curing or generating a disease (e.g. reducing limb pain; cause limb pain)
  2. The magic spell for tying together or breaking apart biological body structures (e.g. tying broken bones; letting internal bloodstreams tear).
  3. The magic spell for triggering or attaching molecular structures, or the biological body (e.g. unlocking a lock without a key, making a passage invisible, causing a pregnancy to terminate, preventing miscarriage).
  4. The magic spell for making them vulnerable or causing invulnerability, to conventional weapons or weapon elements (e.g. a magic knife that can cause injury without physical contact; or that, despite a weapon attack, no wound or injury arises).
  5. The magic spell for the creation of miracles, or magic power ( e.g. create your own, invisibility causing phantom image, run on the water or over fire, to appear in different places simultaneously).
  6. The magic spell for attacking foreign molecular or biological bodies (e.g. bringing objects such as nails, leather, rotten flesh or ghosts into the body or taking them out).
  7. The magic spell for dealing with, or the mastery of spirits of deceased bodies (soul), and the creation of magical objects (amulets), e.g. to force a spirit into a personal servant or to free oneself from a servantship.
  8. The magic spell to be loved or honored (serfdom magic), or to be hated (evil / demon magic), (e.g. to cause a woman to fall in love with you; to cause strangers to unwittingly perform malicious acts).

Despite its magical abilities, no description so far reveals that Brahminism was adopted as a general faith of the Thais.

Buddhism is one of the great world religions.

Buddhism describes itself as a doctrine of wisdom. Like Brahmanism, it originated in India and was founded by Siddhartha, later also known as the Buddha. Buddha means the enlightened, or is meant by it a timeless rediscovery of wisdom. Wisdom refers to personal complacency through disciplined self-discovery for the present life. The fundamental lines of faith are formed by the renunciation of violence, reincarnation and karma.

The path of Buddhism is the path of complacency, which is sought through self-contemplation and the renunciation of appearances. The wisdom is defined by interpreting the classification of good and evil as well as heaven and hell.

The dissemination of wisdom, which is called Buddhist doctrine, takes the form of a public proclamation, or a public lecture by the monk. The Buddhist monk is convinced of the truth he proclaims in the sense of the Buddha. According to the words of buddha, a monk was able to join the Buddhist society by professing himself to Buddhism through a bald cut for the symbolic renunciation of social wealth, and by wearing a simple yellow robe. As a monk and Buddhist teacher, he continued to proclaim the Buddha’s teachings among others. Apart from these tasks, he has no other professional activity that ensures his livelihood. He receives his food and all other things to live with through donations.

It was only after a wealthy merchant had built a temple and donated it to the monks that they settled and Buddhism began to change into a temple culture. During this time, in addition to the proclamation of Buddhism, a prayer ritual was also introduced. The prayer texts were created with the help of the prayer texts from Brahmanism. The positions of the prayer text that named the deities of Brahmanism were changed to Buddha and expanded by the interpretation of Buddhist doctrine.

A typical Buddhist prayer text is similar to that of Brahmanism, but consists of only two forms.

  1. The prayer text for the worship of the Buddha.
  2. The prayer text for asking for help from Buddha.

Since then, Buddhism has emerged as the proclamation of a doctrine of truth as a temple culture with prayer rituals along the lines of Brahmanism. This means at the same time that with this new formation also the hierarchy structure of Buddhism was created. Other groups of Buddhism, on the other hand, have been changed by mixing with different styles and the belief prevailing there. All in all, Buddhism, like all other faiths, did so, with the foundations of the Buddha’s teachings, in the course of time, a change and deviation through the influence of inside and outside.

The Thais had already come into contact with Buddhism before they had reached the territory of present-day Thailand through their migrations. Buddhism had long since established itself in the territory of present-day Thailand, right down to the regions of China. At least two major currents of Buddhism existed with which the Thais came into contact both before and immediately when they entered the territory of present-day Thailand.

The first point of contact of Buddhism with the Saiyasart can already be found in the early days of Thailand through the harmony between wisdom and knowledge of truth, whereby there was a tacit acceptance of the Saiyasart original text. These are the three topics of life cycle, reincarnation and karma. The original text of the Saiyasart was reinterpreted according to Buddhist understanding. This interpretation can be found in later times in the writing collection of the Tibetan consecration of the dead, respectively the book of the dead. The content refers to the karma of being as a human being, in which earthly death does not mean a final end, but rather a section of reincarnation in order to be destined for rebirth with the knowledge gained.

On the other hand, it is also the origin of DAO Buddhism , which subsequently evolved in the direction of today’s China. The term DAO means way, or the way of Buddhism. The Thais of that time did not regard Buddhism as a religion or a faith, but understood it as an interpretation of the Saiyasart text. Therefore, the mention of Buddhism was not in the foreground.

During the immigration of present-day Thailand, the Thais found a Buddhism based on the style of Brahmanism. Thus a new fusion arose between Buddhism and the Saiyasart on the one hand, and Buddhism and Brahmanism on the other.

Apart from the fact that Brahminism and even older religious cultures already existed, Buddhism still existed as an insignificant faith in its early days. It was only after Buddhism was used as a means of diplomacy that thais began to develop it as one of their religions.

Buddhism introduced the worship ritual using incense sticks and a pair of candles originally from the Saiyasart According to Saiyasart the incense sticks were a symbol of the transformation between the organic and the inorganic state of the being. The pair of candles, originally white, stood for finding the truth in relation to separate equality. Buddhism has redesigned this ritual by setting the number of incense sticks at least three. Here it was considered a incense chopstick Buddha, one to the Buddhist teachers and one to the monks. The pair of candles was used in Buddhist color ( yellow ) and stood as a symbol of enlightenment.

Traditionally, the Saiyasart rituals were performed without worship and chants. In Buddhism there were texts of worship, but no ceremonies and rituals were performed outside their temples. In the merging of the two directions, rituals and ceremonies according to the custom of the Saiyasart were therefore combined with the adoration texts of the Buddhist monks. In the course of the development, Buddhism took over the entire ceremonies and rituals in the form of public tasks, thus pushing the Saiyasart further into the background.

In the course of time, the knowledge and wisdom regarding the supernatural phenomena have also reached the Buddhists. As a result, the Buddhists became more and more concerned with the inorganic beings and the various magical powers. The funeral ritual of the faithful was also introduced among the Buddhists. A special feature was the creation of magical objects, which was mistakenly associated with Buddhism. The magical badges and sayings that originally came from the Saiyasart were also modified or omitted from the Buddhist pattern. Only those who, due to their magic, could neither be changed nor omitted, were retained in their original form. Amulets and pendants with different stored magical powers, as patrons or lucky charms, are an example of this. This type of Buddhism exists only in the region where the fusion between Buddhism and the Saiyasart took place. In other descriptions of this style it is known as Thai Buddhism.

The meditation doctrine with Buddhist origin, or of the Buddha himself, is a contemplation meditation. The contemplation meditation consists of three phases of observation.

  1. The basic meditation (Samatih) is a concentration of thoughts on oneself and the contemplation of consciousness.
  2. Aspect meditation (Vipassana) is a concentration of thoughts on other beings and the consideration of the life cycle, or the course of reincarnation.
  3. Karma Meditation (Nipan) is a mental examination of karma and the contemplation of meaning in existence.

Throughout the development of Buddhism, the original form of Indian Buddhism, Lankan Buddhism and Tibetan Budddhism were introduced via Burma into Thailand. In part, Thai kings also requested the translation of the Buddhist wisdom doctrine (Pra Tamm) in the form of the original version. Thai Buddhism today can be distinguished into two groups. First, Nigay-Buddhism (Nigay), which is shaped by the Saiyasart and secondly, Tammayuth-Buddhism (Tammayuth), which is influenced by Bramanism or Lankan Buddhism.

The content of the Buddhist prayer texts was changed, or revised, in various places, and existed under the name Pra Treipidock (three areas of knowledge).

  1. The Buddhist self-discipline (Pra Vinay), which defines the general conditions and the order as a monk.
  2. The Buddhist formula (Pra Suhdt), which results from prayer texts for various worship rituals, and is written based on a temple culture.
  3. The Buddhist doctrine (Pra Tamm) is established as the core point of the wisdom proclamation of Buddhism.

The magical areas of the Saiyasart were kept under wraps. On the one hand, because the Saiyasart was to be integrated into Buddhism as a special branch, and on the other hand to control the magical abilities under Buddhist rule.

According to the official statement, Buddhism is opposed to the Saiyasart as a vile knowledge (Derachan Vicha). Only the part of the Saiyasart that is also integrated into Buddhism is considered Buddhist magic, which has been said to be established for good causes.

The magic of Buddhism is practiced in three forms:

  1. A ritual magic used for various cultural events (the opening into a new house, the ceremony for newborns or at funerals).
  2. A patron saint magic for creating amulets, pendants and other magical items for a variety of purposes.
  3. The text code magic that changed the eight magical sayings from Brahmanism for Buddhism.

Buddhism is considered to be the main religion for Thais and has the highest number of followers.

The use of the human body for the physical representation of a thought or for the transmission of knowledge is called channeling in the Saiyasart.

Channeling is based on the model of autodynamics. In principle, channeling is nothing more than to coordinate the output functionality of the body with the help of the central nervous system as receiver or control unit in order to control or let control the body in this way. This can be done, for example, via voice output but also via the rest of the motor skills.

The ability to channel is natural and given to every human being, because there is the possibility to outsource partial routines of the control of the body to the subconscious. Anyone who has ever walked somewhere lost in thought and then wondered how he or she got there knows this effect.

The origin of the control impulses for the central nervous system can come from both, an internal or an external source. Accordingly, a distinction is made between internal and external channeling.

Internal channeling

Internal channeling is a data transfer from one’s own subconscious. Many musicians, artists, actors and other creatives use this form of channeling in their work, whether they are aware of it or not. The boundary between one’s own and foreign consciousness blurs with increasing depth. Accordingly, there may be overlaps with external sources.

External channeling

External channeling is a data transfer from the outside. Here, an existence that at this time has no physical body is given the opportunity to communicate.

The prerequisite for this is the willingness of the person with body to make himself available and not only the willingness but also the corresponding development of his own skills and abilities. This state can be achieved, among other things, through meditation or Yaan meditation.

The state of channeling is similar to that of a spirit occupation and is intended only for the time of transmission. Upon completion of the same, the temporary use of the body is aborted.

What is transmitted and how it depends on the respective existence or the respective thought addressed. This process is similar to querying a web page by connecting to a specific IP address.

The quality of an external channeling depends to a large extent on the ability to retrieve the correct “IP address”. Accordingly, no claim to neutrality or absolute truth can be made to the transmitted content. Only the available data of the retrieved existence or thought are presented.

Another quality-influencing factor is the ability to translate perceived raw data into physical representation (e.g. a lecture). The translation can only be done on the basis of the body provided and its abilities. In any case, it is recommended that you check the information submitted after channeling.

Ultimately, the transfer of information and or knowledge through channeling is not a justification for not double-checking the knowledge received consciously.



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In the Saiyasart a conflict of existence or a conflict of ideas is called a “what if?” -question on the non-physical level, which is attached to the questioner until he has reached a solution to the conflict.

It is important to understand that the presence of a conflict of existence in the understanding has neither a positive nor a negative connotation. Rather, it is about perceiving and understanding such conflicts for the purposes of self-knowledge.

Origin of existential conflicts

A simple example of the emergence of a conflict of existence would be the question of what would have happened if one had eaten a vanilla ice cream instead of a chocolate ice cream. The solution to this conflict is obvious. Either you buy a chocolate ice cream and experience the effect that a different taste selection would have brought (associated) or you decide that you don’t care and you prefer to focus on the already existing vanilla ice cream (dissociated).

Problems occur if you suddenly decide to taste a chocolate ice cream and then find out that the ice cream parlour is closed. In this case, you have to wait until the shop reopens to experience the taste of a chocolate ice cream.

It becomes more difficult when existential conflicts arise, for example in relation to careers or relationships (i.e. life, survival and reproduction). One wonders: what would have been if one had chosen another profession or partner? Would one’s own life then have gone in a different direction? Would it have been “better”? Would you have become “happier” or “more satisfied”? What else would have happened in this case?

As with the ice cream example, these conflicts can also be resolved by experiencing the state in question (for example, by changing jobs or partners) during your lifetime. However, it may also happen that the possibility of a conflict resolution no longer exists for you, because you die. The conflict thus remains unresolved at the level of non-being, because the body necessary to experience the state in question is no longer given as an “experience vehicle”.

As with chocolate ice cream, it is necessary to wait until the proverbial ice cream parlour reopens. This process is referred to in various teachings as waiting for rebirth (reincarnation).

Background of existential conflicts

In the model of the Saiyasart it is assumed that the origin of all beings originated from a division of nothingness into nothingness and non-nothingness (see original text) for the purposes of self-perception. From the question of one’s own existence and its properties arose or arises an infinite number of possible viewing angles (aspect) from which new questions and sub-questions nested in them arise in the form of existential conflicts.

Accordingly, in the Saiyasart one does not assume a certain soul, which waits after death for an opportunity necessary for consideration by reincarnation. Instead, the individual (see definition unit) is described as a unique collection of existential conflicts to be dealt with, which perform a partial aspect of self-perception within a certain existence coordinate.

If this is not successful (e.g. due to premature death), this can lead to the emergence of a magical figure or to a new attempt at consideration to resolve the remaining partial conflict under similar conditions. This process is called reincarnation.

Solving existential conflicts

Many teachings seek to break the wheel of reincarnation through enlightenment or similar methods. In the understanding of the Saiyasart this is more or less automatically done by a successful processing of the respective existential conflict questions through perception and experience in the present (experiencing in the here and now).

The emergence of new existential conflicts (see subroutines in computer programs) is again caused by an active creation of desire (bein associated) in relation to the past or the future (“What if I had taken a chocolate ice cream?” or “What if I eat a chocolate ice cream next time?”).

The desire to avoid conflict-based causes led in various teachings,, to silent meditations (if one thinks nothing, one can not create new conflicts) or to the recommendation to renounce worldly things or to practice letting go.

Conflicts of existence in naturopathy

In traditional Free-Warrior medicine, existential conflicts are considered to be disease-causing. The conscious or subconscious preoccupation with mental conflicts inevitably affects the central nervous system. The impulses emitted by the CNS can in turn lead to various diseases throughout the body.

A contemplation meditation (Vipassana) is a form of meditation in the Saiyasart which is about the experience of knowledge of truth as a observer. Prerequisite for achieving a contemplation meditation is the ability to general meditation (Smathi).

The second stage of meditation is the exploration and experience of knowledge of truth as a observer. This level is mainly referred to by the learned personalities as the contemplation theory (Vipassana). At this stage of meditation, one’s own concentration has become so volatile that the state of the motionless body is no longer necessary. Meditation is then only a reflex concentration that can be carried out at any time and in any position.

Reducing the functional control and movements of the body is only done if necessary with regard to the degree of concentration with respect to the perceptual type. For example, when seeing, hearing, or feeling. These types of perception are also often used by some viewers in the simple meditation stage in order to have an optimal degree of concentration for so-called meditative self-discovery. Otherwise, the state of meditation at this stage is hardly distinguishable from the normal waking state.

In Saiyasart the term created information refers to a form of information that is created by the willful assembly and transformation of existential information.

The creation of such information is carried out by means of previously perceived existential information, which either effects a perceptible change (behold) or in which one acts as part of the change (relate).

Created Information is divided into two types:

  1. A created information that has its own dynamics for further development and is defined by us as living beings.
  2. A created information that has no development of its own and is defined by us as an object.

A defined information comes into being only by the definition of its existence and becomes only perceptible in this way. Here conditions and facts are determined in order to generate the perception of a defined information within the recipient.

Defined information is divided into three types:

  1. The simple defined information, such as an expression in a language, a hierarchy, a power, or a deity.
  2. The second type represents the negation of the first type. It defines an existing information, by defining it as non-existent or as an illegal perception. Examples include roadblocks, forbidden access to rooms or a ban on smoking.
  3. The third type of defined information is that whose existence is caused by the probability calculation (presumption). This refers to information that is possible and quite probable, but has never actually existed. Examples of this are threats but also promises.

In the Saiyasart dependent love refers to a relationship that has formed between two people on the basis of a mutual or one-sided dependence. Dependence on each other or on each other has an emotional reason on closer inspection.

A good example of such love are couples, where one helped the other in difficult times and the other remained out of great gratitude and formed a partnership.

Another way of doing this is when two people have gone through difficult times together, or have met and helped each other in such times and have established a partnership.

Another example is a relationship that was created by one making the other dependent on itself. The types of such relationships are very diverse.

The formation of this love requires either great gratitude or guilt or a high degree of compassion. The emotion that is hidden here is greed.

It is quite normal that in difficult times and with mutual assistance something like a bond arises and even physicalities occur. It is also possible to continue the relationship that has developed.

Here, too, the bond to an sooner or later dissolution is intended or, in the case of a violent continuation, condemned to a life beside each other.

Again, it is not said that a disembodied love cannot also develop from these relationships, as long as the mind sets in and becomes clear why greed is behind these events.

In the Saiyasart a disease spirit (Pieh Tayhah) is a magical figure that is the result of a disease with lethal consequence .

Disiease spirits are spirits of people and animals who have died as a result of diseases such as malaria, tuberculosis or poisoning, or the action of a spirit (spook), and now draw attention to the miserable separation of their soul from their bodies.