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Title : Monks & Magic: Buddhism And The Supernatural In Thailand
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Monks & Magic: Buddhism And The Supernatural In Thailand

In Bun Rany August 2008, the wife of Cambodian Prime Minister Hun Sen led Buddhist monks and soldiers to the site of the historic Hindu temple Preah Vihear to appeal to their ancestors to protect the temple.

The site of this temple is located in an area in dispute, on top of a cliff on Cambodian soil, but the most accessible site located on the Thai side of the border post.

This 11th century temple is located on the border between the two countries, but the border itself has never been clearly defined, because the area is full of landmines left over from decades of war.

The property was originally awarded the temple to Cambodia, but dispute between the two countries flared when Preah Vihear was awarded World Heritage status by the United Nations.

Desperate to solve the problem, both sides deployed military forces - but when they could not reach a solution to the conflict, Cambodia and Thailand resorted to supernatural means

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fearing that the magical abilities of Buddhist monks in Cambodia weaken Thailand, residents throughout the province of Si Sa Ket dressed yellow Thailand to help protect the magic of Cambodia.

Although Buddhism is not often regarded as a religion that practices magic, in communities such as those found in Thailand and Cambodia, there can be no doubt that Buddhism shares common ground with systems of beliefs that are primarily associated with the use of magic.

Both countries have a long history of commitment to spiritualist and magical practices animists. When Buddhism first arrived in these areas which came into contact with the pre-existing who believed in spirits both benevolent and malevolent traditions and a developed system of magic, which was to be feared or revered, depending on whether or It was not used for good or bad.

For Buddhism to flourish under such conditions in Thailand, it was necessary to develop a complex system of interaction between Buddhism and what has been called the spirit religions.

Debate still exists as to whether or not the two systems have become fully integrated or not, although the interaction of the two systems is sometimes referred to as an example of sincretismo.

On the subject of interaction between Buddhism and religions of alcohol in Thailand, Academician BJ Terwiel reads as follows:

When I interviewed villagers in central Thailand on the relationship between Buddhists and non-Buddhists aspects of their religion, different reactions were observed. More sophisticated informants generally indicated that Lord Buddha had never forbidden rituals of ancient origin.

Others hesitantly regarding ritual orthodoxy decided, but in later times contradicted their own judgment. Many were at a loss to classify rituals or beliefs under headings such as "Buddhist" and "non-Buddhist'.1

It would appear from this statement that the boundary between the use of magic in the indigenous tradition Thailand and practice of Buddhism is not obvious to many of the people of Thailand themselves.

This is most likely due to the fact that people in rural Thailand are raised in a society in which the two systems are closely intertwined with each other.

the religious traditions of Thailand have always included the belief in spirits and the ability to manipulate through magic.

for example, in Thailand preservation of the spirit of life (khwan) is considered to be extremely important, as is ensuring that evil spirits (PHII) does not enter the body.

the control of these spirits is much emphasized in the rural Thai culture, as the service of these spirits can be used to improve the qualities of everyday existence.

Magic and Sangha

in the life of the ordinary Thai people, more value is placed on improving their current existence that transcend the cycle of rebirth, as advocated by Buddhism.

The relationship between the members of the Sangha (community of Buddhist monks) and the practitioners of magic in Thailand are combined in a variety of ways, as a single system (the Spirit religions) deals with aspects gain in this world (laukika), while the other (Buddhism) defends the importance of salvation and ideas of transcendence (lokottara).

This relationship is further complicated by the fact that in Thailand almost all adult males will become a member of the Sangha at some point in their life, because in the rural areas of the issuance of votes is considered to be an essential element in the preparation for adult life.

Given the wide range of magical beliefs and animist operating in rural Thailand, these men will carry a variety of beliefs and practices with them in the Sangha, not all compatible with the ethics of Buddhism.

Accordingly, religious opinions are not questioned during the ordination. As a direct result, the villagers may be entering the Sangha for a variety of reasons, as reflected in the following Thai rhyme:

Ordination to fulfill a promise to the gods,
Ordination to leave poverty,
ordination fleeing a wife,
ordination to save money,
ordination eating better than home food,
planning to join one's friends in the monastery.2

Thai belief is not only beneficial gods and spirits. Also abounds in fierce belief in spirits of pure evil, the villagers seek magical protection.

Among these sorts of evil spirits are beings such as Preed (a giant, hovering shape with a small head that emits a shrill, piercing sound, as a reflection of their past sins), the Krasy phii (a type of parasite that inhabits human bodies, feed on excrement, and has the shape of a human head with entrails protruding from underneath), and phii Baan (the ghosts of ancestors who hover around their previous home and see his descendants with malignant jealousy).

While it is possible that these spirits to be exorcised, Buddhism choose to address their presence interferes otherwise; the right for a Buddhist to cause these spirits to stop meddling in the affairs of its human victims is to preach to them, thus turning the spirits involved to a more benign approach.

There are certain canonical texts, which serve this purpose of protection, which can also be recited at specific times in order to avoid misfortune.

These texts are known as the Parit phraa. The source of the magical power of these texts clearly not yet been identified, but Y. Ishii, author of Sangha, State and Society: Thai Buddhism in History says that while some had a magical content beginning, as modifications of the Hindu rites, others like Mangalasutta originally had magical connotations.3

Indeed, for most people, including some they sing, the Parit are incomprehensible, being in pali . Rather, I think, the magic of Parit is due to three factors: social recognition Parit should be sung for certain purposes (eg blessing); the existence of a formula established by their song; and the sanctity attributed to chanter.4

The use of Parit is a means by which to ensure protection; providing good fortune and misfortune is dispersed either caused by the presence of spirits or not.

As seen in the above passage the presence of magic being used by the Sangha is not overtly explicit in Parit texts, but is interpreted as such by the non-specialist audience.

They do not understand the words of the monks recite, but due to the Sangha respected in Thailand state, the lay community is supposed to be not only beneficial, but also powerful.

Amulets

Another type of magic practiced by the Thai Sangha is the manufacture of amulets. These amulets are used for a variety of reasons, including protection against disease, black magic and accidents.

Of these amulets which portray the Buddha are the most popular, although some are also made in the likeness of the famous monks and King Chulalongkorn (also known as Rama V, one of the most revered kings of Thailand ).

The sanctity of subjects were painted in amulets is a reflection of the beneficent powers believed to contain.

The Buddha images vary in size from anywhere between two and eight centimeters, and can be made from wood, metal, ivory or resin, but often they are made from a selected combination of these elements, is pressed into a mold and baked.5

to create an image of pressed or printed (phraaphim), a monk not only need a mold, recipe and the right ingredients; also it requires advanced knowledge of spells and sacred script.6

The inherent sanctity of the amulet not always think that is enough; therefore, its power needs to be improved through the correct recitation of spells and sacred sequences of commands. The simplest of these rites sacralization is known as plugseeg.7

At the culmination of plugseeg the monk, or blow on the image of Buddha or draw on the amulet with the index finger of the right hand.8

During the manufacture of amulets are also invited to the Sangha to perform a rite of consecration known as phutthaphisek.9

the use of magic in the phuttaphisek is illustrated by the fact it is desirable that at least one of the monks involved in the phutthaphiseek to be advanced in meditation technique or Brahmanical rites known as saiyasat.10

These rites are closely intertwined with other Thai ritual , namely the ceremony to enshrine Buddha images, infusing the representation with wisdom and auspicious power associated with the victory of prince Siddhartha over the demon Mara and attainment of enlightenment by Siddhartha.

During these rituals monks chant in Pali or preach in various texts of northern Thailand, including Abhiseka Buddha (Buddha Consecrating [Image]). 11 This text focuses on the powers of mind attained by the Buddha that are associated with your lighting. Both the consecration of images and amulets draws its impetus from this central idea.

A specific example of a text on the extraordinary supernatural powers of the Buddha who occupies a position of prominence in Thailand is Bimbas regret. (Bimba is the wife of Buddha, who went to look for the life of an ascetic.)

By his magical power that creates a path of glass in the sky from the eastern boundary of the city of Kapilavastu his western perimeter. Then, rising in the air, the Tathagata, surrounded by many of the previous Buddha, entered the high bridge that had created miraculously ... he also preformed other miracles, like the one walking above the heads of the Śākyans. 12

tattooing is another magical practice that is widespread throughout Thailand. At some point in their adult lives many Thai men receive a tattoo of one way or another.

This is important because in the culture of rural Thailand tattoos are representative of magical power. The magical power of these tattoos is derived in part from tattooist, because meanwhile lay and religious can be a tattoo artist, there is no big difference in the scope of their work and designs used.

The types that can be used by the monk are restricted. As a monk, which is limited to tattoo the upper parts of the body, would not only be seen as sexual misconduct by monks tattoo the lower areas, the upper parts of the body represent the higher, more spiritual aspects of humanity while the lower regions represent more basic humanity, animal attributes.

Tattoos made by the monk are also limited in their application. The monk can give tattoos that are charitable or protection. Other tattoos, such as those granted such things as sexual virility, can only be performed by members of the lay community.

Another Thai ritual involving magical abilities of the members of the Sangha is the Wong Dai Sai (Encircling with Santo thread) .13 This is a kind of rite of consecration designed to protect a place of evil.

is believed that the sacred place will be protected by the power of the three gems and parit.14 phraa During this rite of cotton is fixed to a Buddha image, extended to the right (as is the way of beneficial magic, counterclockwise is considered to be used for evil purposes) around the place to be consecrated, and finally rolled back to its point of origin in the image.15 Buddha

If the thread must fit at any stage, it is considered to be a bad omen.

The main doctrinal link between Buddhism and the Spirit religions in incidents where magic is employed by the Sangha as a transfer of merit.

The theory of transference of merit is based on the concept that when a member of the lay community makes a virtuous work, such as making a donation or feed a monk, the gods to witness the act and empathize with the process. The Sangha themselves are referred to as a "field of merit '(na bun), as found in the Sanghnussati-bhavana.

So practiced is the Order of the disciples of the Sublime, practiced on integrity, practice in intellectual methods, on the lines of right action - namely, the four pairs, the eight groups of people - this is the order of the disciples of the sublime, worthy of offerings, oblations, gifts, greetings, field without couple in the world to merit.16

monk Superior magical status

the higher the purity of the monk, the most magical power / merit is said to generate. the sanctity of the same monk is the source of belief the effectiveness of its magical power. the magical power that is generated by the monk also classified as superior to the common man, but by its very nature is also more limited in its application.

A monk is also considered to be superior to a spirit, and therefore a monk should never be seen begging himself to a spirit. When a member of the Sangha is directed to a spirit, he never raises his hands in supplication, in contrast to the layperson to raise their hands when a favor of a spirit is requested.

The state superior monk magic derives from its purity; the monk should not do anything to put its top position in jeopardy.

Part of the magic power that results from the purity of the monks is derived from celibacy. A monk should never touch a female (human or animal), and it is forbidden even receive an object that is given directly to him by a woman.17

In order to receive a given object by a woman, the monk must first take a piece of cloth and place it on the floor, on which the woman is placed in the gift, while the monk has the edges of the cloth.18

the fabric is used as a means by which the transfer of merit can be no direct contact between a monk and a woman. The credit flows from the fingers of monks holding the fabric, the woman who has donated the fabric.

The means of fabric should be used in order not to deprive the donor female merit that otherwise would not receive.

One of the reasons why a monk can not have contact with women not only due to the temptation of sexual misconduct, but also because women are believed to be associated with a type of magic power says it is diametrically opposed to monk 0.19

This is due to the fact that menstruation is associated with dangerous magical power, and is classified as being able to destroy some of the beneficial power of Sangha.20

Another aspect of magic in Thailand that should be considered is the import of magical systems across India. The branch of Buddhism in Thailand is an older form known as Theravada, and its links with Hinduism are much stronger than those of later Buddhist schools.

For example, in the book "A summary of the seven books of the Abhidhamma" (Abhidhamma Chet Khamphi Ruam) there are elements of cosmology, cosmogony, budología, ethics, epistemology and language integrated in a yantric / system.21 mantric

This system is very similar to that found in the Indian magic, and it is reasonable to assume that many of the formulas found within are based directly on the use of Hindu mantras. These are divided into syllables component reciting the Buddhist practitioner.

The mantra Namo Buddhaya (Homage to the Buddha), correlates with the five vowels, symbolizing the five elements (dhatu) -. Water, earth, fire, air and atmosphere

Furthermore, in the following passage of the seven books Abhidahamma, we also find a formula containing the correlations with the techniques of Hindu yoga tantric, dividing the body in a solar and lunar right left, and creating what appears to be centers of Buddhist chakras.

This integration of the occult sciences, Tantra and Buddhism is in no way unique because it is prolific in the texts and practices of Tibetan Buddhism.

Na = the Kakusandha Buddha in the right eye
Mo = the Konagamana Buddha in the left eye
Bhud = the Kassapa Buddha on the back of
DHA = the Gautama Buddha in the naval
already = the Buddha Ariya Metteyya forehead 22

Transmission hidden techniques

One possible explanation of how it happened can be found by examining the magical story of a third country in Southeast Asia this similarity between Buddhist and Hindu Thai occult techniques -. Namely, Myanmar (Burma)

In the late eighteenth century and early nineteenth centuries, Burmese kings imported a large number of Sanskrit texts of India on topics such as medicine, alchemy, enchantment and astrology .23

in Burma, these assistants are Buddhist practitioners of what is called the weikza-lam (path of occult knowledge). This tradition still exists today in Burma, and the largest of the groups practicing this hidden path is based in the city of Pegy, and is called the Manosetopad gaing.

Like their counterparts in Thailand, this organization bases its interest in the occult of powers achieved by the Buddha on the road to enlightenment. They also believe that the relics of Buddha (DAT-DAW Burma) (Pali dhātu) are in possession of a sort of majestic power that instills in them through the force of his samādhi.24

The similarity between this branch of magic Burma to Thai people are amply illustrated in the following excerpt from a treaty by the magic Manosetopad gaing:

a person wishing to practice the path must first impregnate your mind with thoughts of the three jewels, and cultivate kindness towards varying degrees of nats nats ... refers here includes powerful nature spirits that inhabit the trees, the earth and the mountains, the minor deities presiding over the use of magic spells and diagrams, and the spirits of medicine whose domain includes herbs and minerals known alchemical lore.25

from this passage it is clear that not only use Manosetopad gaing Buddhist motifs, are also turning to a long tradition oldest religions and worldviews Spirit animists.

These Buddhist assistants, however, are also turning to Hindu texts on the supernatural tradition; and if such texts entered the magical-religious system of Burma, then it is very possible that influences from India may help explain what appears to be a yantric / mantric tradition within seven books of Thai Abhidahamma.

With his magical prowess and protection of the Sangha, why Thais fear that the magic of Cambodians? Cambodia is also a country with a long history of occult practices.

For example, in the book of Khmer Tale of Ancient History is a legend of Prince Chey AHCA who led an army of ghosts against the Siamese. - Siam being a former name for Thailand

more recently, we also find log Po Kambo, who protested in 1866 against French colonial rule and was accused of knowing a magic formula that deflects bullets.

Even as recently as the 1970s and 1990s, the Khmer soldiers use magical tattoos, similar to that of their enemies Thai way, and written mantras used in Pali and Sanskrit, the sacred language Buddhism and Hinduism, to protect them in battle.

All the magic employed by the Sangha of Thailand is based on an important concept :. Holiness and purity of the Sangha own

The forms of magic use Sangha is limited in scope by this fact because they can only use what is commonly known as "white" magic: what benefits others and causes no harm. The use of magic to harm another or for personal gain would result in expulsion from the Sangha.

Similarly, a monk can not use magic that serves to enhance virility of a secular or create amulets of love, as this could severely damage the powers of the monk derived from sexual abstention.

A monk may not seek the help of the spirit world, why endanger the superior status of the monk who is considered beyond the mundane affairs of this world.

While the power of the Sangha is more limited in its application to the laity, but also considered stronger for it is derived from other worldly sources, unlike the spirits who stay attached to this world.

As such, the villagers come to the monk knowing that when dealing with the monk with a proper attitude of respect, cosmic forces should share their merits and transfer it to show their approval. The transfer of the merits thus benefits not only to the Sangha, but the laity as well - even provide protection in times of conflict.


By Gwendolyn Toynton New Dawn Magazine | References:

. BJ Terwiel monks and Magic: An Analysis of religious ceremonies in central Thailand (Curzon Press, 1975), 3.
2. Ibid, 20.
3. Y. Ishii. Sangha, State and society. Thai Buddhism in History (University of Hawaii Press, 1986), 21.
4. Ibid, 21.
5. BJ Terwiel monks and magic: An Analysis of religious ceremonies in central Thailand , 74
6. Ibid, 75.
7. Ibid, 77.
8. Ibid, 78 [
9. Y. Ishii Sangha, State and society: Thai Buddhism in History , 23
10. Ibid, 25.
11. DK Swearer, Consecrating the Buddha,. ed. D. S. Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 50.
12. D. K. Swearer, Lament Bimba, in ed. DS Lopez, Jr., Buddhism in Practice (Princeton University Press, 1995), 543.
13. Y. Ishii Sangha, State and Society: Thai Buddhism in History , 22 [
14. Ibid, 22.
15. Ibid, 22.
16. Ibid, 14.
17. BJ Terwiel monks and magic: an analysis of ceremonies religious in central Thailand 114.
18. Ibid., 114.
19. Ibid., 115.
20. Ibid., 115.
21. DK Swearer, a summary of the seven books Abhidamma in ed. D. S. Lopez, Jr. Buddhism in practice (Princeton University Press, 1995), 336-7.
22. Ibid., 340.
23. P. Pranke, becoming a Buddhist assistant in ed. DS Lopez, Jr. Buddhism in practice (Princeton University Press, 1995), 343.
24. Ibid., 345.
25. Ibid., 351.

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