Post by Admin on Nov 5, 2016 2:31:29 GMT 7
Guman Thong - Classification (PART 1)
Written and researched by Chris Jones
Introduction
The classification of Guman Thong is not widely understood and indeed most of the information available on the internet, both in Thai and English fails to clearly differentiate between variants.
Furthermore it would be fair to say that the Guman Thong itself is not particularly well understood. You only need to visit the various forums on this subject to appreciate the absence of real knowledge. I suspect in part this is due to the inherently complex nature of this subject
What information that does exist appears to have been primarily derived from a single source, the popular legend of Khun Paen. Although valuable is very general and as such fails to consider the important elements and concepts contained within the Thai Buddhist / Animist belief system and thus the major differences.
In addition many guman do not have any form of association whatsoever with this literary work, yet read all the popular accounts on the internet and you may be forgiven for thinking otherwise.
Classification Systems
There is no agreed standard classification system and in fact a number are in general use, furthermore none can be considered to have fixed nomenclature and more often than not are completely interchangeable.
We will take a look at some of the more important groups, which we hope will give you a better appreciation of the type of guman and how they differ from one another. One major misconception that you should abandon immediately is the popular notion that every guman is possessed by a smiling spirit cherub waiting to act upon your every command….complete nonsense.
Essentially there are three major categories, many with sub categories..
1. Those made from soils from seven graveyards (7 bacha) and Pong Prai Guman.
These are often made from the ashes of children mixed with other sacred powders such as Ittajay and Pattamang. In general the spirits of those whose ashes were used are captured within the Guman idol. This is accomplished through sacred incantation and spells. Note that these Guman can be fierce or powerful and in particular when the spirit that is entrapped is that of an adult or has been forcefully contained.
In another circumstance the ghosts of persons who died violently under mysterious circumstances or whose funeral rites were improperly performed are a class of phi where almost all of the spirits are considered malevolent. Among the more important spirits and ghosts in this category are the evil phi pop or ghoul spirit.
It is often these guman that are used for purposes other than that of popular misconception. Certainly these Guman have the potential to be quite dangerous in the hands of the inexperienced.
2. Guman created from sacred Mai Tai Prai or tress that have died a natural death
Generally trees used to create this kind of Guman Thong are Mai Mayom or Mai Rukson both believed to be elementally conducive mediums for spirit existence.
These spirits are included in the rather heterogeneous category of phi, thought to have power over human beings. The category includes spirits believed to have a permanent existence and others that are reincarnations of deceased human beings. Phi exist virtually everywhere--in trees, hills, water, animals, the earth, and so on. Some are malevolent, others beneficial.
To best understand Guman it helps to have an appreciation for a core Thai Buddhist belief which is that the soul is an entity which is evolved by experiences; it is not a spirit, but it is a vehicle of a spirit
To create Guman from this naturally sacred material requires that a particular spell be used to create Akarn 32, essentially the 32 aspects that constitute the vital essence of a human being. In Thai the word Khwan can be defined as the essence of life or soul . A component which is often associated with thirty-two different parts of the body and works as an aggregating force for them. After death the fate of the khwan is of little importance; at that point the fate of the winyan is most significant.
According to its Pali meaning this term refers to consciousness, the only aspect of the person that passes over to the next life the focus of interest in winyan relates to contacting the spirits (that is, winyan) of the dead; it is the element of the human being that can "hang around" after one is deceased and either haunt people or, if contact is made, can be a source of valuable information. (Divination)
3. Guman created from wood or clay
This group of Guman is generally thought to be amongst the most benign being served by angelic spiritual devas, not capable of evil thought or deed. They are believed to possess strong sacred power, ultimately more so that the previous two groups.
This type of Guman is not in itself a containment of a spirit or celestial being, rather a medium through which such spirits are attracted or contacted. Often these Guman are brightly coloured or adorned with jewelry thought to attract the spirits.
The devas come into existence based upon their past karmas and they are as much subject to the natural laws. When they pass away, they are reborn as a different type of deva or a human. Buddhist devas are not omniscient as some believe. Their powers can be limited but more importantly they are not morally perfect. The Guman is a channel through which such entities can increase merit.
They differ significantly in other ways also, for example daily offerings are not required to appease or manipulate. Worshippers of this kind of Guman, apart from receiving direct help and assistance in daily life may also indirectly receive spiritual guidance
These guman are often referred to as Ruk Yom or Thep. Some of the most famous monks associated with these are Luang Phor Poon of Wat Pai Lom and Luang Phor Yaem of Wat Sam Ngam.
Written and researched by Chris Jones
Introduction
The classification of Guman Thong is not widely understood and indeed most of the information available on the internet, both in Thai and English fails to clearly differentiate between variants.
Furthermore it would be fair to say that the Guman Thong itself is not particularly well understood. You only need to visit the various forums on this subject to appreciate the absence of real knowledge. I suspect in part this is due to the inherently complex nature of this subject
What information that does exist appears to have been primarily derived from a single source, the popular legend of Khun Paen. Although valuable is very general and as such fails to consider the important elements and concepts contained within the Thai Buddhist / Animist belief system and thus the major differences.
In addition many guman do not have any form of association whatsoever with this literary work, yet read all the popular accounts on the internet and you may be forgiven for thinking otherwise.
Classification Systems
There is no agreed standard classification system and in fact a number are in general use, furthermore none can be considered to have fixed nomenclature and more often than not are completely interchangeable.
We will take a look at some of the more important groups, which we hope will give you a better appreciation of the type of guman and how they differ from one another. One major misconception that you should abandon immediately is the popular notion that every guman is possessed by a smiling spirit cherub waiting to act upon your every command….complete nonsense.
Essentially there are three major categories, many with sub categories..
1. Those made from soils from seven graveyards (7 bacha) and Pong Prai Guman.
These are often made from the ashes of children mixed with other sacred powders such as Ittajay and Pattamang. In general the spirits of those whose ashes were used are captured within the Guman idol. This is accomplished through sacred incantation and spells. Note that these Guman can be fierce or powerful and in particular when the spirit that is entrapped is that of an adult or has been forcefully contained.
In another circumstance the ghosts of persons who died violently under mysterious circumstances or whose funeral rites were improperly performed are a class of phi where almost all of the spirits are considered malevolent. Among the more important spirits and ghosts in this category are the evil phi pop or ghoul spirit.
It is often these guman that are used for purposes other than that of popular misconception. Certainly these Guman have the potential to be quite dangerous in the hands of the inexperienced.
2. Guman created from sacred Mai Tai Prai or tress that have died a natural death
Generally trees used to create this kind of Guman Thong are Mai Mayom or Mai Rukson both believed to be elementally conducive mediums for spirit existence.
These spirits are included in the rather heterogeneous category of phi, thought to have power over human beings. The category includes spirits believed to have a permanent existence and others that are reincarnations of deceased human beings. Phi exist virtually everywhere--in trees, hills, water, animals, the earth, and so on. Some are malevolent, others beneficial.
To best understand Guman it helps to have an appreciation for a core Thai Buddhist belief which is that the soul is an entity which is evolved by experiences; it is not a spirit, but it is a vehicle of a spirit
To create Guman from this naturally sacred material requires that a particular spell be used to create Akarn 32, essentially the 32 aspects that constitute the vital essence of a human being. In Thai the word Khwan can be defined as the essence of life or soul . A component which is often associated with thirty-two different parts of the body and works as an aggregating force for them. After death the fate of the khwan is of little importance; at that point the fate of the winyan is most significant.
According to its Pali meaning this term refers to consciousness, the only aspect of the person that passes over to the next life the focus of interest in winyan relates to contacting the spirits (that is, winyan) of the dead; it is the element of the human being that can "hang around" after one is deceased and either haunt people or, if contact is made, can be a source of valuable information. (Divination)
3. Guman created from wood or clay
This group of Guman is generally thought to be amongst the most benign being served by angelic spiritual devas, not capable of evil thought or deed. They are believed to possess strong sacred power, ultimately more so that the previous two groups.
This type of Guman is not in itself a containment of a spirit or celestial being, rather a medium through which such spirits are attracted or contacted. Often these Guman are brightly coloured or adorned with jewelry thought to attract the spirits.
The devas come into existence based upon their past karmas and they are as much subject to the natural laws. When they pass away, they are reborn as a different type of deva or a human. Buddhist devas are not omniscient as some believe. Their powers can be limited but more importantly they are not morally perfect. The Guman is a channel through which such entities can increase merit.
They differ significantly in other ways also, for example daily offerings are not required to appease or manipulate. Worshippers of this kind of Guman, apart from receiving direct help and assistance in daily life may also indirectly receive spiritual guidance
These guman are often referred to as Ruk Yom or Thep. Some of the most famous monks associated with these are Luang Phor Poon of Wat Pai Lom and Luang Phor Yaem of Wat Sam Ngam.