In the Saiyasart the term Emotional Love refers to the bond between two people that has developed on the basis of an emotion.

These emotions can be:

  • strong euphoria (pink glasses)
  • excessive joy
  • Greed

The strong euphoria is a condition known to be in love, this one is like being pregnant. In the first three months the knowledge has to grow, in the next three months this supposed love emerges clearly visible and in the last three months there is a decision (birth) whether love will continue or not. If it persists, the next three months are a time of uncertainty, such as the post-life depression. This is due to the fact that the basis for the resulting relationship was an emotional one.

Likewise in the relationship that has grown due to greed, this remains the basis for the relationship, which is most likely doomed to failure. Like any other relationship that has arisen through emotion.

Being in love is a romantic moment that brings joy for a certain time, but at some point decreases quite similarly to the greed for the partner. If there is no further basis for the relationship, the drama of termination sets in and the relationship is over.

An exception is a relationship that has grown on the basis of hatred, through which hatred and the need to express it have two people got to know each other more closely, which is a solid basis for a relationship with each other. This can lead to a relationship, but it doesn’t necessarily have to.

The relationships that arise on an emotional basis are necessary for the adolescents, they get to know themselves and understand the importance of coexistence in the beginning.

It is not said that such a relationship lasts forever, nor can one say that a no longer frosty relationship arises from it, however this possibility exists. But if the basis remains emotional, the relationship will sooner or later come to an end.

In the Saiyasart entity is the term for something that exists in being, which can be perceived by its state of presence, directly, indirectly and by itself.

Existence in being refers to the reality in the sphere of existence, the origin of which differs between real and logical. A logical presence of the current state is the result of a reaction process. In contrast, the real presence is something represented by a created or defined logic.

Perception is the consciousness that the presence, i.e. the existence in being, can be confirmed by itself and by others. Here the presence is the reproduction reaction of the result of perception (preparation and evaluation) by the existing interpretability. The evaluation or preparation of the result is still distinguished between the dynamic follow-up reaction as an affected person, and the simulated reaction sequence as a viewer in relation to perception.

The perception of an existing being is thus ultimately only dependent on the ability of the perceptive to interpret, or whether and to what extent the ability to interpret results in the correctness of the perceived (truth) in consciousness. If the perceptive is still in the state of ignorance, his ability to interpret the essence will temporarily define the essence as a phenomenon.

In the Saiyasart an evaluation is the term for a data output as an observer without including a simulation of one’s own life function.

About Views and Evaluations

Views and evaluations are the results of a probability calculation that represents information from a specific fixed point for a specific moment. The process of calculating the perceived data is the estimation and processing, whereby the processed information can provide two typically different results:

The view and the evaluation.

The result differs from the actual information which existed at the time of its creation. The result has only given different information an equal denominator, which allows viewing with identical value.

The sequence of this probability calculation is in four sections.

  • The first section is data capturing. Independent from the current perception capacity or the perceivable information content, life-concerning data is immediately separated and the remaining data is compiled as raw information.
  • The second section leads to the so-called structural comparison between the remaining data of the raw information and the available data set. Here not perceived parts of the raw information are raplaced with data from the data storage if they are available. Those information that cannot be classified is either discarded or assigned to a new category of its own database. The data that exists after this structuring is recorded as basic data for further processing.
  • The third section is the actual probability calculation. A simulated development process is performed with the basic data for the specific moment, with the existing information of the fixed point. The result is available as prepared information.
  • The fourth section is used to limit and provide guidance for the final result. The information content will therefore focus on a certain amount and will be available for recalling in a restructured manner as a result.

The output of this processed information differs in principle between the indication as a data-affected person (view) and the indication as the viewer (rating).

Evaluation 1: Knowledge

A glass falls from a table and breaks. The recorded information is a history of events that does not allow a probability calculation, but only a data comparison between the basic data of the recorded information and the own data set.

The way the glass has fallen off the table is in line with logic (physically). What is still lacking in information is the reason for the fall. The information is therefore illogical or simulates a logic. The fallen glass breaks, also corresponds to logic, just as if it had not been broken. Both are logical, and the facts of the information are one of the two possibilities.

What is missing is the information, which as a prerequisite represents the continuation of the glass breaking. This makes the basic information illogical (only simulated logically). Due to the missing orientation specification / orientation specification, the data output between logical and illogical is processed.

Evaluation 2: The experience

Now the same example, plus a data comparison. A glass falls from a table and breaks. The own data or experience will automatically complete the cause of the glass falling.

The glass may have been accidentally or intentionally knocked over by a human or a pet, which would also confirm the logic, because the glass was on the table and it was on firm ground. If the glass has the property of being fragile, then the resulting sequence is also logical.

Thus, all information is supplemented by logical experiences from the past and a so-called real implementation is created. Thus, the orientation specification does not process the data output between the logical and the illogical, but by the successive events.

Evaluation 3: Believe

The same example with data comparison of the information of the data set with the smallest value. A glass falls from a table and breaks. The fact is that the glass has fallen, occured without specifying the reason. Since the fact corresponds to logic, a logical cause is now assumed. A logical theory is put forward which is responsible for the cause of the fallen glass.

If a pet exists nearby, the logical theory could determine it as the cause. The orientation guidelines for the data output thus deal with the probability or logical theory (believe), which can be placed in an undeniable logical context.

An event in the Saiyasart is a process of change in which the cause, process and result lie in the perceptible range. If one of these factors is not perceptible, it is called a phenomenon.

Event and phenomenon

According to its logic, an event exists only if the three conditions of precondition, circumstances and occasion are perceptible. A phenomenon is again an event of which not all conditions are perceptible.

An event or phenomenon is a process of change that exists under extreme conditions. A process of change takes place simply through the simultaneous presence of existing beings within a sphere of existence, i.e. their existence in being.

Here the corresponding nature of the organic beings causes that the change is not equally visible due to its diversity. An extreme condition means that the change process is accelerating. Acceleration is the intensification of the presence of one or more beings, with possibly different concentrations within a sphere of existence.

The new constellation resulting from the process of change is caused only by a deliberate causation. This causing and the resulting constellation for the acceleration of the change process thus results in the extreme condition. Here the duration of the process is determined by the presence of extreme conditions. After completion, the change process will return to its normal course, with the transition point being referred to as its consequence.

The process of change under extreme conditions differs in two categories, between the perceptible or comprehensible process (event) and the opposite imperceptible (phenomenon) but still existing process.

The event

The burning of a candle represents a process of change under extreme conditions. The candle wax and the ignition cord exist as organic perceptible beings. At the same time, the inorganic beings of air and sun rays also exist, which without extreme conditions would let the change process proceed slowly.

The heating of the ignition cord (wick) causes the candle to burn. This significantly speeds up the change process of wax and ignition cord. The return to normal conditions can be done either by stopping the extreme condition from the outside, or as a result of the accelerated process by the total burning of the ignition cord. The existence of the wax and the ignition cord, or its burnt parts, has changed and brought its organic body into another existing sphere of existence.

According to our widespread human understanding, this combustion process can be scientifically explained. Thus, both ignition cord and wax are combustible substances. The air has a nitrogen content and an oxygen content, which allows and promotes combustion and lets the candle burn after lighting. After extinguishing the flame or burning out, the combustion process is finished. An event has taken place.

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?

In Saiyasart the term existence coordinate refers to framework conditions for the experience that lead to the answer to the conflict question (see Existential Conflict).

These include:

  • Survival: Here, suitable food accommodation and social integration are part of it, which make it possible to exist purely externally.
  • Life: Here, everything that makes life possible to express one’s inner existence, as well as the interpretation of it, is part of it.
  • Reproduction: Here we mean the pure conservation of one’s own species. According to the Saiyasart anything else that overlaps or emerges from this subject has no significance here.

In the Saiyasart existential information is information that is natural in its origin or through its existence.

Natural is what is found in this sphere of existence (earth) as characteristic components, and has been defined as basic elements in older descriptions. These are e.g. the air, the earth, the fire and the water. The interaction of these conditions with the properties of the existing basic elements results in additional events and thus also additional existential information (e.g.: a volcanic eruption, a drought or a flood).

In Saiyasart the term external aspect refers to an isolated perspective, which refers to the external observation of an existence. The external aspect results from the question “How do I exist?”. This refers to everything externally perceivable, which is not only matter or the body but also character traits.


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.

In Saiyasart framework conditions or general assumptions are hints or thought-provoking impulses for the calibration of one’s own perceptions.

The framework conditions arose from experiences in dealing with the psychic level. They used to be written in the form of simple texts, encrypted series of texts or in the form of poems or orally. In many cases, the various teachers have adapted them to the prevailing circumstances of the learning process at the time. In later times, the traditional framework conditions were partly developed into original texts.

The importance of the framework conditions for Saiyasart

The framework conditions of Saiyasart are one of the most important components of the learning process. In terms of content, the framework conditions consist of a series of theses and references on various topics.

The framework conditions are especially intended for Saiyasart students in the initial phase, who can easily leave the basis of logic through emotions, desires and the pre-encumbrance of personal belief structures.

The individual and unbiased examination of the “framework conditions” and the so-called “prerequesites” on the basis of logic and rationality is a recommended part of the truth-finding in the Saiyasart.

Important: It is recommended not to accept the framework conditions as a given (to believe) it, but to question them and to check their respective truthfulness.

The traditional framework conditions

  1. Believe: Believes can release one’s own emotions and visions, but they are by no means the way to find the truth.
  2. Miracle: All existing beings are neither a miracle nor can they produce them.
  3. Entity: An entity exists only if it is presently perceptible under the same conditions and circumstances.
  4. Magic: Magic is a transformation of data previously assembled either by simulation or manipulation.
  5. Structure of thought: The ability to think is like a paper sheet on which you can write something, and from which you can read the same thing again.
  6. Views: Everyone has their own views, which can never be the same as those of others, but which can be shared.
  7. Aspects: An aspect is like a snapshot that does not reflect the completeness what is recorded.
  8. Holiness: Holiness is part of the personal truth that has been defined and can be adopted as a view of its own or accepted with respect and tolerance.
  9. Human beings: Humans are a type of being that exists alongside other beings – neither can it be classified as special nor insignificant.


The so-called Free-Warrior knowledge or traditional Free-Warrior knowledge is the totality of the knowledge of Pahuyuth, Saiyasart and the Free-Warrior medicine.

The traditional Free-Warrior knowledge includes not only the Pahuyuth but also the Saiyasart and the knowledge of Naturopathy. All three areas of knowledge are closely linked and have always been in mutual interaction.


Pahuyuth deals with the combative aspects of existence and physical confrontation. It consists of two disciplines of unarmed combat (MUAI, LING LOM) and five armed combat disciplines (MEED, DAAB, GRABONG, MAI SAWK, SABAI). Fragments of Pahuyuth can be found, for example, in the Thai national sport Muay Thai and many other Asian martial arts.


Saiyasart (knowledge of nothingness) deals with non-physical phenomena of all kinds on the basis of logic and rationality. These include forms of spirituality, meditation, magic, and spiritual healing. Fragments of Saiyasart were adopted by Thai Buddhism (e.g. amulets and talismans) other components were ostracised as “black magic”.


The traditional Free-Warrior Medicine is based partly on the knowledge of the body, mind and soul from Saiyasart, but also on the practical necessity of being able to heal diseases and injuries far away from civilization. It is based on the support of the self-healing functions of the human body. The naturopathy includes knowledge of massage techniques, healing bodies and medicinal plants. Parts of this area of knowledge found their way into traditional Thai massage and other natural healing methods.