In Saiyasart the term romantic love refers to a relationship between two people that is based on secrets.

The romance in this kind of love arises here from the fact that the outside world is not allowed to experience anything of this love. The two people who make up the couple here are often in circumstances that make life stressful and in order to shape this current life they have to function. In other words, there is no time to live or not so much.

There are a range of ways to pull yourself out of this everyday life for a few moments and of that romantic love is one, other possibilities would be alcohol, drugs, hobbies, an immediate exit from the current life (which would mean a continuation of what was experienced follows).

Romantic love is a snapshot and lives from the moment, in these moments that happen in secrecy, the partners usually give themselves everything, everything that is beautiful and which gives new strength for everyday life. Here, physical union is just as pure as intensive conversations or something to eat together. The variations are certainly innumerable.

Physical union is part of every kind of love, which makes love complete, but it is not a primary important point. Romantic love comes quite close to disembodied love.

It is not said that this cannot also lead to a lasting bond. Most of the time, however, this bond dissolves at some point. Ethically and morally, this kind of love is often called “cheating” and is often branded reprehensible.

Romantic love is anything but morally reprehensible, it is an excerpt on the path of love, which can once again give new strength and courage and bring a person closer to disembodied love.

As with everything else, the question here is how the parties involved deal with it. Here, too, “thinking” is required.

Ruesi (also Known as Lersi, Pra Rasi or Rishi in India) is a type of jungle preacher or itinerant healer from Southeast Asia.

Ruesi was originally the term for a fortune teller, shaman or medicine man who lives secluded in the wilderness and spends his time in deep meditation or in the production of medicine. The culture of the Ruesi, like the culture of Pahuyuth, goes back to a time before Buddhism.

The Ruesi were told, among other things, that they had the ability to leave their bodies, to predict the future, to create magical tattoos and amulets, and to be able to talk to animals. However, these abilities are less to be attributed to medicine than to the fields of knowledge of Saiyasart or Yaan Meditation.

A Ruesi plays an important role in the “Story of Gaeuw”. The Story of Gaeuw serves as part of the martial arts training of the Pahuyuth to teach the teaching methodology. It is about a young son of charcoal burners who went out to look for a hunter to save his village from a tiger gang.

The short documentary The Lost Wizards of Thailand provides an insight into the world of Ruesi and their culture:

The Lost Wizards of Thailand

An insight into the world of the Ruesi and their culture provides the short documentary “The Lost Wizards of Thailand”, to which we have dedicated a seperate blog post, where we show the film at full lenght.

The lost wizards of thailand ruesi lersi featured

Knowledge about Nothingness. Sub-area of the traditional Free-Warrior knowledge.

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”.

Saiyasart (knowledge of truth or knowledge of nothingness) is a field of knowledge that deals with non-physical phenomena of all kinds on the basis of logic and rationality.

Historical origins

According to the traditional legend and in connection with the history of the Pahuyuth, it can be assumed that the roots of the Saiyasart are to be found several thousand years ago in the Altai Mountains.

The area was influenced by the shaman culture at that time, which led historians to the theory of the origin of the Saiyasart. The shamans are known to deal with the souls (ghosts) of all possible beings, and lived in harmony with nature. The shamanic belief in reincarnation and karma is also identical to the Saiyasart Remarkably, however, the Saiyasart does not have a drum ritual, as was the case with the shamans.

The Saiyasart of the early days also had the name You Wu (Being and Not Being). Those who could establish the connection between the living and the hereafter as a medium were also called by this name. The living sent greetings and asked for help from the hereafter. In the opposite direction, the messages from the hereafter were passed on to the living. The entire social life of this time was influenced and controlled by the messages from the hereafter, whereby the people who could act as a medium had gained special prestige. At that time, the You Wu also acted as a spirit healer with magical abilities.

The transmission of the so-called original texts, which was passed on time and again from person to person within an initiated group of people, made access to outsiders hardly possible. As a novice, you could only learn so much that the Saiyasart included the skills for dealing with ghosts and magical healing. It was not until much later, when the accumulation of self-experience and knowledge had created a professional field of knowledge, that allowed access to the knowledge of the Saiyasart. The beliefs of Brahmanism and Buddhism, which used the knowledge of the Saiyasart for their own purposes, and also interpreted the original text in their own way according to their conviction, contributed to the further opening of Saiyasart

Saiyasart as a guide to self-discovery

Saiyasart means – the knowledge of the truth – which can be brought to knowledge by itself. Both the teacher personality and the original text itself, or other literary interpretations, are merely sources of knowledge regarding the guide and the accumulations of insights made available to support self-discovery. Whether or to what extent the student reaches his destination depends solely on himself.

On the other hand, the Saiyasart is an independent field of knowledge for which there is neither a starting point nor a chronological structure. The learning process results from an endless sequence of topics that begins with a topic and ultimately ends there.

The Saiyasart sees itself as an alternative method or way to transport or implement the suppressed truth in the subconscious into the present consciousness. This creates the possibility to explore the meaning and purpose of one’s own existence or to carry out its fulfilment or not. The result is the real truth, which everyone can obtain and confirm for themselves through the Saiyasart and which is always the same.

The process of finding the truth

The problem arising from the learning process of the Saiyasart and the associated self-knowledge arises despite previous practical experiments and explorations, through the examination of one’s own psyche and the consciousness of the personality. The arguments relate to opposing perceptions in relation to their reality, the consideration of the real and the logical as a fundamental reality, the rejection and acceptance of emotional sensitivity, and the vision of being and non-being. The behavioural notes for the learning process of the Saiyasart with regard to these disputes distinguish between the two groups of the framework conditions and the prerequisites.

It is by no means uncommon for students or novices who deal with the field of knowledge without care, caution and the indications about the framework conditions and conditions to suffer from mental disorders. However, consequential damages may also occur for experienced persons who overlook the basic rules or behave negligently. Especially for those who want to achieve their process of self-discovery with too much haste, neither achieving it nor moving forward in any other way.

The behavioural notes were and remain defined by a purely recommendive character. However, in order to minimise a personal risk, the follow-up to the rules is essential. Especially for students who have never before come into contact with such a field of knowledge and who cannot properly assess the significance of the consequences themselves.

The original texts of Saiyasart

The original text of the Saiyasart is a kind of compressed line of text in which a concrete truth is reproduced. Truth means the actual truth of all existing things, which every being possesses in its subconscious. The content of the original text depends on the respective translation, i.e. on the persons who define the text at different times with their choice of words and their linguistic expression. Without an interpretation, it would be extremely difficult to record and understand the information correctly. On the other hand, personal absorption capacity and availability for evaluation are also decisive factors for understanding and achieving the actual value of the original text.

With the knowledge from the original text, the successful transformation of the truth from the subconscious to consciousness takes place, and the self-discovery of one’s own truth begins. This means that self-discovery is the exploration of one’s own meaning in existence, for which everyone has its own pattern or template. At the same time, success also leads to the realization that the reason for the existence of the Saiyasart is confirmed by the Saiyasart itself.

Saiyasart Meditation

The practical implementation for the understanding of Saiyasart is meditation, which is divided into four stages.

  1. The contemplation meditation (Mohng) is the contemplation of the existing being through its available aspects
  2. The Meditation of Consciousness (Samnueg) is the knowledge of oneself.
  3. The Perceptual Meditation (Haehn) is the experience of the relationships and dependencies between all beings.
  4. The Exploration Meditation (Sanjohn) is the contemplation and perception of beings of different spheres of existence.

The teaching of entities

According to the Saiyasart the entities differ between organic and inorganic beings.

The organic beings are all those that can be grasped by means of the visual and touch organs due to their shape or structure. In addition, they are distinguisehed between those who have their own dynamics (functional properties) and those without their own dynamics.

The inorganic beings differ according to the hints of the Saiyasart in three forms of energy.

  1. The form of energy that itself appears (Jit = soul).
  2. The form of energy released by an action (Saiy = phenomenon).
  3. The form of energy that appears through creation (Jahn = transformation).

The group of inorganic beings thus represents all that has to do with consciousness or the psyche, and is not directly perceptible through visual and touch organs.

Saiyasart and the traditional Free-Warrior knowledge

The accumulation of experiments and the resulting findings have been developed into independent fields of knowledge in the present day.

  1. From the grouping of organic beings evolved the traditional Free-Warrior medicine with medicinal plants, medicinal herbs, acupressure and the traditional Thai massage. Further, the knowledge about the healing of humans has expanded the combat system Pahuyuth.
  2. From the grouping of inorganic beings came the spiritual healing, which act as a medium (truth-telling), as well as the creation of magical patron saints.

In Saiyasart the term Self-love refers to a state of being at peace with oneself, being able to forgive oneself and accepting one’s life and body as it is.

Self-love is a prerequisite for being able to love and it is a prerequisite for giving love in any form.

This is not about a selfish attitude, but rather about letting things happen, to let life be as it is and not to try to force something, to create peace with oneself and to know what place in life one has – this refers as much to the body as to the non-physical and it does also mean to not be harmed by others.

Self-love can be a step towards “white magic”. Through this kind of love, a person develops, among other things, his own warm charisma and energy that can have a lot of effect.

A vibrational field of a living being that now exists without it as a result of the loss of function of the corresponding physical body is called a spirit or a magical figure in the Saiyasart


A driver drives a car and a passenger from city A to the sea. Before they arrive at the sea, the car suffers damage and can no longer drive. The driver and passenger leave the car and are now somewhere, do not know how to go on and still want to go to the sea. How do they get there?

In addition, the question arises: what if the car had not broken down and we had driven to the sea?

This figure, which remains there without a car, is the proverbial spirit from the vernacular.

  • The car, the body.
  • The driver, the spirit.
  • The passenger, the soul.

The spirit forms a vibrational field, while the soul itself is a vibrational wave. In the constellation for this experience (car journey from city A to the sea) the spirit in the creation of the car was co-generated by the manufacturer (mother of the person) for this purpose. The spirit is there to shape life according to the specific purpose while the soul is a silent observer. But now, in this case, it is related to the spirit and the contemplation continues.

The spirit will try to end the experience-the journey to the sea by default, because that is its purpose. This usually does not succeed and so both are doomed to exist in this way until there is a possibility of termination. This is the ghost that people may encounter and who may be blustering and haunting or spreading fear.

The fear of ghosts is just a matter of the head, but a dose of respect is not wrong, especially if the theme of ghosts and magical figures is an as yet unknown terrain.

The spirit being (Puht Pieh Pie Sart) is a state that lies between death of the biological body and birth as a new living being. It is considered to be an unfortunate disembodied state. The appearance of a spirit being is called a magical figure.

Depending on the context, “Puht Pieh Pie Sart” can also mean ghost knowledge.


A person or object that exercises a protective function or serves as a lucky charm is referred to in the Saiyasart as a talisman.

A talisman can be created consciously and with a defined function, or it may have been created by a definition in a particular situation. The protective effect or lucky charm function has an effect because the definition is considered true.

So in appropriate moments, the carrier or owner or that of the person provided with the defined functions forms a separate vibration that is suitable to protect or “bring luck”.

A talisman can also be an object that serves as a stay for a ghost. He will probably try his best to serve as intended. However, if it does not meet the definition, it may even happen that the effect of the ghost remains unnoticed.

In Saiyasart truth is an assigned information. One distinguishes in “own truth”, “foreign truth” and “the truth” (also fundamental truth). In other words, everything that exists and is present is true and can be perceived by means of suitable abilities and can be assigned according to the model of autodynamics.

Saiyasart (truth knowledge) deals with the latter form of truth, the fundamental truth, which is described as a logic that can neither through time nor through space change its existence in being or non-being.

Perception of truth

The basis for the perception of truth is the allocation of information.

To illustrate this, take the example of a wooden table whose origin is a part of a tree. The tree itself comes from the pollen, or the fruit core, which in turn comes from the original tree and exists in an independent cycle. The creation of the wooden table also means the separation of a part of the tree from the normal conditions of existence. The newly assembled construction of the tree part to a wooden table automatically results in new existential conditions, which will change the course of the cycle accordingly.

The tree is an organic entity with its own dynamics, which changes its state and existence in existence independently through the influence of the conditions of existence, which is called its consciousness. This consciousness of the tree exists regardless of whether it is separated from its entire body or not. In contrast, the wooden table exists by defining its being, which remains unchanged until it is deleted. The wooden table is a so-called entity without consciousness.

The cycle of renewal and reproduction of the tree will stop immediately if the structure of the organic being is separated. The cycle is therefore not continued in the wooden table. However, the beings classified as organic and capable of renewal and reproduction, which are called living beings, have a subconscious.

According to this, the wooden table after its separation still has the consciousness as a part of the tree, but it no longer has the subconsciousness of the tree cycle.

Truth-knowledge is a field of knowledge (Saiyasart) which is intended to provide a definitive answer to the three fundamental questions that have always preoccupied humanity:

  1. Where does everything come from, or how did it all come about?
  2. Who am I?
  3. Where do I come from and where do I go?

The different methods used for the discussion and experiments on these topics have led to countless theories, passionate beliefs and attempts at interpretation, whereby so far only doctrines of faith (see believe) have emerged, which did not bring satisfactory answers with them.

Truth itself is a logic that cannot change its existence in being either through time or space. The existence of truth has arisen at the same time as everything that exists.

In other words, truth is everything that exists and is present and is perceptible through appropriate abilities. First, the truth itself is perceived, and secondly, the three fundamental aspects are considered; the aspect of the person concerned, the aspect of the viewer and the aspect of the relationship between the two.