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29Dec

Imminent Release of Issue Three of Buddha Magic – Preview!

Categories: Khom School
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Buddha Magic 3

For those who visit Sak-Yant.com and are readers of  my Buddha Magic publications, Issue Three of Buddha Magic is about to be released. Here is a list of most of the contents for you to ponder upon. as well as a link to a slideshow with screenshots of the content of some of the pages of the Ezine.

Cover Art Issue 3 Buddha Magic
Cover Art Issue 3 Buddha Magic

Buddha Magic Issue three 30thDecember 2010 New Year Edition

Contents

  1. Intro

  2. Candle Magic
    used in Theravada Buddhism     – Chapter Two; Tian Look Sagod
    Magic Bead Candle Meditation and the Wicha of Wat Plab temple.

  3. Pra Somdej –
    King of Thai Amulet    s – Part Three of the ongoing series about
    Pra Somdej amulets, all amulets of the Six E

  4. Somdej Pra
    Puttajarn (Dto) Prohmrangsri     (Wat Rakang Kositaram). Part Three
    of the Biography and Legends of Somdej Dto Prohmrangsri, maker of
    the Legendary Pra Somdej Wat Rakang – King of Thai amulets. This
    third part of the series begins with what is perhaps one of Somdej
    Dtos signature works, and the subject of Legend – the ‘Pra Kata
    Chinabanchorn’ – The Chinabanchara Mantra. This Kata is chanted by
    almost all Thai people everywhere in Thailand, and is considered to
    be one of the most Sacred Kata for Chanting – Kata Chinabanchorn –
    The Kata is transliterated for Chanting phonetically.

  5. Luang Por Kasem
    Khemago     – Tan Khemago Bhikkhu (Luang Phu Kasem, or, Luang Por
    Kasem, Khemago), is an extremely revered monk of the Lanna tradition
    who the is considered one of the greatest Ajarn of modern Thai
    history, and has a massive and devoted following in the North of
    Thailand (and indeed all over the country). His devotees believe
    that to pay reverence to him or wear his amulets, results in
    receiving protection and safety wherever they go. His amazing
    dedication to his practice and purity is common knowledge with Thai
    people, which is easy to see since the very beginning of his path as
    he gave up the title of abbot of the temple and went to practice
    Vipassana Kammathana forest tradition methods residing in an old
    cemetery in the forest on a mountain side, which is where heremained
    practicing in humility and simplicity to the end of his mortal days

  6. About Kata
    Chanting     – The Benefits of Chanting Pra Kata – Chanting
    is an essential part of the Thai Theravada Buddhist Practice. The
    blessings and benefits of Chanting Kata are evident in various
    aspects of life. The Buddha himself stated that there are 5 ways to
    enlighten to any Dhamma or to become fully enlightened, and that one
    of them was whilst Praying, or Chanting Prayers. (Authors personal
    writing)

  7. Somdej Dto’s
    Sermon on the Benefits of Chanting Prayers     – Tan Jao Prakhun
    Somdej Dto Prohmrangsri was once invited to the Ngan Mahad of Jao
    Praya Sanpaetcharapakdee, in the times of King Rama 4, to give a
    sermon – this is the transcript of that Sermon (rough Translation).

  8. Pra Kata
    Chinabanchorn of Somdej Dto
    – The Legend of the
    Chinabanchara and where it came from.

  9. Pra Kata Bucha
    Khor Laap Jed Wan     – Seven Day Chant for Luck and Riches – A
    set of seven Kata to be chanted during the whole week. It is a Kata
    to improve your Fortune and to increase Riches, as well as acquiring
    Metta Mahaniyom charm and Happiness, Respect and related Auspicious
    Blessings.

  10. Kata For When
    Luck and Business Sales are Down    ; Ancient Kata from the hand of
    Por Hnaan Bun Ban. The Kata is called ‘Montr Kaa Khaay Bpen Dtok,
    meaning ‘Kata to sell till you drop’

  11. How to Empower
    Nam Montr     – Methods for making your own Magical Prayer Water
    (Nam Montr) using Kata Chanting (and candles as an optional
    addition)

  12. Kata for
    various Deities;     Brahma, Garuda, Naga, Vishnu, Pra Laks, Various
    Ruesi (Por Phu Narot, Por Phu Narai, Por Phu Hnaa Suea).

  13. What to offer
    the Deities     – The necessary offerings for making Bucha to the
    Deities. How to make Bucha offerings to the Ruesi Deities.

  14. About Animal
    headed Ruesi;     Legends of the Monkey, Tiger and Deer Faced Ruesi
    Deities.

  15. Naga Head Ruesi
    – Pra Rasi Gasirotha

  16. Kata Pra Laks Hnaa Tong – The Mantra for Pra Laks – Deity of
    attraction charm and luck.

  17. Deity Portrait
    – Pra Laks     – In Thai
    Culture and spiritualist belief, there is a very popular and
    powerful magical charm and incantation which bears the Name of Pra
    Laks, called ‘Na Hnaa Tong’ or ‘Na Pra Laks Hnaa Tong’. This means
    literally “Golden Faced Pra Laks”.

  18. Various Kata
    for Riches

  19. Kata for Deity
    Taw Waes Suwan     – The correct Mantras for Lord Taw waes Suwann,
    Northern King of the Jatumaharachiga Realm, iconic Asura Deity of
    the those with great riches.

  20. Kata Hua Jai –
    Important Heart Mantras     – short abbreviated easy to remember,
    but extremely powerful root Kata to chant and invoke your
    protective, healing or charming energy with.

  21. Saan Pra Poom –
    Saan Jao Tee Jao Tang, Saan Prohm – Spirit Shrines;     A shrine
    house for the local spirits, ghosts or Deities to reside in. Almost
    every Buddhist home has one of these in Thailand.There are three
    main forms of spirit house; Saan Pra Poom, Saan Jao Tee and Saan
    Prohm; This article explains in great detail (10 pages) about this
    tradition and the ceremony which is performed to invoke the Deities.

  22. Pitii Gruad Nam
    – Pouring Water Ceremony to
    offer Fruits of your Merits to the Dead;     What instruments to
    use forGruad Nam? When is the best time to perform Gruad Nam
    Ceremony?,Benefits of Dedicating Merit. Dtamnan Gruad Nam –
    legendary Origins of the Ceremony.

  23. Pra Putta Roop
    Bpaed Samay     – Continuation of the series; ‘Eight Eras of
    Buddhist Art and Sculpture’, which began in Issue one with a full
    synopsis of the Eight Main Artistic Eras of Thai Buddhist Art and
    Sculpture, and continues every issue presenting different Buddha
    Statues from Different Eras and Cultural Styles, and the story
    behind their origin. This Month the following Two Sculptures are
    presented;

  24. Pra Luang Por
    Dto     – Luang Por Dto is a classic example of Sukhothai Period
    Sculpture.

  25. Luang Por Tong
    Kam     – late Ayuttata Period Buddhist Sculpture

You can see slideshow pics of the contents of issue 3 on the following link;

http://picasaweb.google.com/sakyant/BuddhaMagicIssue3

I hope that you will be interested enough to buy Buddha Magic Issue 3, the project needs more support and more readers still to ensure its survival. If the Project survives and proves workable, then Buddha magic Ezine will be a major contribution to my financing of the Sak yant foundation Project, which now has various Monks and Ruesi masters willing to join in on the comittee and be master of Ceremonies and give teachings at the Ashram of the Foundation.

you can now purchase it at the blogspot site or at www.sak-yant.com/Buddha-Magic as of 30th December 2010

Buy it Here!>>>>>>> Buddha Magic Issue Three

Thanks in advance to all who support the Buddha Magic Project by purchasing.

Regards Spencer Littlewood, Author, Buddha Magic Ezine

Sponsored Ad

Thai Amulets

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14Feb

Magic Khmer Monk

Categories: Video
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Buddhism? – Animism? Miracles? Should Monks perform Miracles?

Thai Brahmins


l

 In this clip is a very valid and interesting aspect of the relationship between Animism, Brahminism and Buddhism in both Thailand and Cambodia, and the debate whether or not it is fitting for Buddhists to practise Saiyasart (Occult Magick), and Animist rites. Humanly it is a personal viewpoint, but if one studies and follows the Buddhist Canon, then it is perhaps not permitted, at least as far as Bhikkhus are concerned, due to the clear statement on this matter purported to have been made by the Buddha Sakyamuni to the Brahmin merchant Gewata after having been asked if he could send a Bhikkhu to his town to make a show of paranormal powers in order to increase the faith of the people in Siddharthas Dhamma. The Buddha refused after 2 times being asked, and then explained to Gewata what kind of miracles are existent, and which ones are those that the Buddha permitted to perform;

These were explained in a detailed list which i have not the power to expound here, suffice to say that the third of the three categories of Miracle contains all of the 227 rules of conduct of the Buddhist Vinaya, as well as supplementary comments.

the list is a very long one, but basically, miracles are classed into 3 categories:-

1. Idtibatiharn – such as floating, splitting oneself up into multiple bodies, or changing from many bodies to one body. Walking through mountains, walls etc, Invisibility, diving under the ground,walking on water, using ones hand to wipe out the sun (cause an eclipse), or the moon, or to travel to the Brahma worlds and come back in an instant.

2.Atesanabatiharn:- to read minds, hearts, feelings, or memories of another. These forst two categories were not admonished by the Buddha, because it would not cause people to have faith in Buddhism, due to the fact that those who are not faithful will criticize such miracles saying that one does not need to be enlightened to perform such magics, rather, any person who studies these occult arts can acheive these abilities without having to have become a Buddha. The third category of miracle is known as “Anusasaniyabatiharn. Anusasaniyabatiharn is useful and admonishable for the Bhikkhu to practise, because this kind of miracle is that of the perfect practise of renunciation and purity (the dhamma), which will lead to great goodnees, purity, compassion and wisdom. This practise is the most difficult, selfless and hard to attain miracle of all (becoming an Arahant – enlightened saint). The attainment and practise of anusasaniyabatiharn brings fruit to both the person practising, and thos in his immediate vicinit or who are related to him in some way.Apart from the practise of purity of speech action and thought, in addition the Bhikkhu who acheives the state of beng that is classed as the miracle of anusasaniyabatiharn (batiharn means miracle), should refrain from the following;

The profession of Dierachanawicha (animal or animist magic), make readings from bodly organs, visions, or interpret accidents, predict dreams, or peoples faces or palm reading. To refrain from fire rituals or worship, walking on oil, cast spells, or anything that has blood. Refrain from being a kata master, witch doctor, medicine man, snake. or scorpion charmer,treat rat bites, interpret birdsong, crystal gazing, weapons or people by their appearance. To refrain from making war predictions,or astrological/astronomical predictions, such as meteorites, eclipses etc. Refrain from predicting the weather or the future of common folk. Refraining from making amulets that bring luck or misfortune, love or dissention.Refrain from speaking spells such as katas to silence people’s mouths, or make hands shake or deaf ears. Refraining from blessing homes, clear bad karma, cast out evil spirits, pay devotion and offerings to brahma, the Sun or the Moon. To refrain from ceremonies to bless a site for building a house, or a piece of land. To refrain from making a homosexual become heterosexual or the other way round. Refrain from blowing prayer water, or sprayng it (as we often see with the wooden brush) – to refrain from preparing medicines and ointments for curing headaches, animal bites, perform any kind of cutting or piercing of the skin, or to take care of a young child, give medicines or to clean wounds. Blood is particularly to be avoided (sak yant???).


The Bhikkhu who is ordained with the dedication to practise “Brahmacarya” (pure life heart and mind),aims for the liberation from “Kilesa” (attachment to selfish pleasures and craving), ceremonial dogmatic rites that are occult or astrological in nature. This kind of Bhikkhu is seen to be demonstrating the Miracle of anusasaniyabatiharn ceaselessly 24 hours each day.This is how Buddha explained the performing of Miracles to The Brahmin Gewata (son of the mayor of the town) when getawa visited in the Mango grove of the wealthy mogul Bavarika to ask for miracles to be demonstrated.

“You see Gewata, a Bhikkhu whose precepts are so pure as these, will never have to confront any dangers in any time and place and shall be safe, because of his “Sila” (precepts of purity). He is comparable to a King who has conquered all his Royal enemies already. This kind of Bhikkhu will have inner peace and happiness and have perfection as his protection.”

Having said this, when we study the Tripitaka (Buddhist Canon) in detail, we can find passages that refer to Budddha admitting that some Bhikkhus did perform the first two kinds of Miracles which the Buddha did not approve of; Idtibatiharn and Atesanabatiharn. But Lord Buddha did not see well of it, nor did he support it in any way at all, because it is the same kind of behaviour that illusionists and circus magicians can also appear to perform (as in the “Indian Rope trick”).Buddha explained that the stron point and base foundation fo the practise and behaviour of an ordained member of the Sangha, is the practise of perfecting one’s bodily behaviour (actions) and speech and mind to let it become soft and gentle and light. Not to practise things which may cause common folk to come and pay devotion, respects and make offerings to you for.In the Buddha’s time, there were many Bhikkhus running around showing off their powers, and this is how Buddha came to have to mae a statement on the topic.He is purported to have commented that; “There are many Brahmin preists and magicmen who make a profession out of Dierachanawicha” (dierachana means “animal” and “Wicha” means Arts or Craft/Knowledge – meaning Animistic magic). “All they desire is to show off with Miracles. But the Disciples of the Buddha should have the profession (not meaning job, – think of the word “to profess”, meaning to vow) of developing their inner and outer purity through the practise of Dharma! Not to do like the brahmins.” The Brahmins would show powers in order to the commoners in order to get them to come and make rich offerings and pay devotion honor and respect, which is one fo the “Kilesa” that a Bhikkhu should be refraining from and cutting the roots of..The demonstration of the miracle of Anusasaniyabatiharn was suported and wished for by Buddha, and said to bring limitless blessings and fruits to those who practise it and those in their vicinity.

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