The Immortals, 3-4
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3. / The Possessed / 160-184pp. 160-2 the initial commitment
p. 160 / "Monday, June 30, 1952, nin{e}th day of the waxing moon of Waso, in the year 1314 of the Burmese era...... in Minbu ...p. 161 / Htun Yin ... commits to serving the weikza and the religion for five years. U Pandita gives him a bit of medicine that he must ingest at once. The medicine has an extraordinary scent and taste. The weikza gives him a second dose. He is to take it the next day, at 5:00 p.m., standing upright facing
northeast, / {direction of Is`ana (one of the five faces of S`iva)}
while ... thinking of U Pandita. ... After U Pandita says these words, the two weikza both disappear from the spot. Only real weikza endowed with with great supernatural potency could disappear
p. 162 / into thin air like that ...... Htun Yin and his relatives go back to Mebaygon. When it gets to be 5:00 p.m. the next day, Htun Yin takes the weikza medicine as per U Pandita's instructions. ... The following Friday, ... in the evening, the voice of an invisible person -- Bodaw Bo Htun Aung -- can be heard in the village of Mebaygon. The weikza invites invites the villagers to come ..., to listen to the teaching of a monk named U Pandita. People flock to the place. ... Once the crowd grows ..., an unknown voice springs from Htun Yin's mouth : "I, the great monk weikza U Pandita, have come from Dragoness Mountain ... . Starting today, I will preach by possessing Saturday's Son as I am doing now. ...""
p. 166 condition for being rescued from ailment : necessity to become a rescuer of other patients from similar ailments {This condition is highly characteristic of Siberian shamanry.}
"they entered into a privileged relationship with one or or more weikza, relationshipships marked by a contract ... : "You will be saved if you are willing to save others in turn." ... The affliction provides the opportunity to reveal a vocation."p. 172 that which resulted when monks were forbidden to become possessed by praeternatural entities
"the 1980 reform had a clear impact ... . In light of his status as a monk, Saturday's Son was forbidden to become possessed {by any praeternatural entity}. If previously possession {by a weikza} was enough to motivate an evening's se'ance ...,from now on the appearance of the weikza in the flesh {of a visible subtle body} took precedence. / {This congregation must have been delighted that governmental regulations have compelled events to take such a turn : for, crass materialism is more effectively refuted by flying-and-alighting-and-preaching apparitions visible-and-audible-and-palpable to a multitude of witnesses, than by spirit-possession se'ances.}
... however, when Saturday's Son visits disciples of the cult -- that is, in a private context -- he continues to be possessed."
p. 176 his assumed names
"At the beginning of their visitations, the weikza found it inappropriate that the young Htun Yin, given the eminent function that he was going to assume, retain his proper name. The name they chose,"Saturday's Son" (Sanay {S`ani}-tha), can be applied to anyone born on that day. ... / {to any male. A female would be "Saturday's Daughter".}
In 1973, at the time he entered the monkhood -- an event that involves giving up one's lay name and adopting a title conferred by the monk who presides over one's ordination ceremony -- Saturday's Son became U Tilawkeinda, "Governor of the Three Worlds." But ... the cult's disciples ... are more likely to say Sanay-tha Hsayadaw, "great monk Saturday's Son" (the word hsayadaw is the title conferred
on the head monk of a monastery) ... ." / {i.e., on an abbot}
p. 178 his bilocation {also performed by various other thaumaturges, including Padre Pio}
"January ... 1977. At that time the weikza wanted to offer their medium a chance to make an irrefutable show of his powers. Saturday's Son was to spend eleven days closed up in U Pandita's cave, in the Site of Success ...... The medium ... was seen at Kyaikhtiyo and at Shwesetdaw, two major pilgrimage sites separated from each other by a distance of 500 to 600 kilometers. ... To a witness of the feat who asked him how he had managed to be in two places at once, he responded, "I don't know.I found myself in these different places without knowing how."" / {Evidently this transvection was performed by extraction (by some vidya-dhara) of a visible subtle body of his out from the material body, and transporting that subtle body.}
p. 182 retirement from practice of mediumship of the female medium Gyan (Jn~ana)
"the village of Letkhotpin, near Sagu. Gyan spent the greater part of her life here ... . U Nareinda possessed his medium [Gyan] for nine years, from 1952 to 1960...... he gave Gyan the ability to lift [maleficent] spells and to neutralize the poison of venomous animals. ... Then, believing his mission accomplished, he withdrew and returned permanently to his realm, Brown Mountain. He announced his departure well in advance, asking that a group of monks note down his teaching. This was done, and in 1959, the cult's disciples published at their own expense a work of more than three hundred pages identifying the weikza and providing transcriptions of his most important sermons. ...After U Nareinda's departure, Gyan ... returned home. ... Gyan married late, at the age of thirty-six."
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4. / In Quaest of Invulnerability / 185-241pp. 191-4 miraculous protection from weapons and from sledgehammers
p. 191 / "the weikza's power is such as to protect people even from atomic weapons. ... .p. 192 / ... at the foundation the group and the "knowledge" (atat pyinnya, or pyinnya) that they are spreading stand the four weikza of Mebaygon."
"The first ... after
making a number of thrusts into the air with his arms and legs, ... / {This would be in order to notify praeternatural summoners to be ready to summon the weikza.}
lies on the ground. A brick is placed under his head ..., and two others on his forehead. [Great-Master] approaches him, armed with a sledgehammer.
Letting out a terrible cry ..., / {This would be in order to summon the weikza to provide protection from the blow for the disciple.}
he lands a powerful / {Cf. "Rocks were placed on their stomachs and broken to pieces with enormous hammers". (D(C)WL).}
p. 193 / blow on the bricks on the boy's forehead. The bricks break.
The boy stands up ......
The second ... is carrying a sword, which he swings about in the air. He puts its point against his windpipe and, using the handle, pushes forcefully. The sword bends ... . The sword gets passed around among the spectators ......
The third ... is holding a long bamboo club with which he makes a number of moves. ...
The next ... proceeds to perform
using two swords, which he twirls about in the air. He ... sets ... one upright on the ground, with the point against his chest. He pushes it with his body. He pushes it with his body. / {Cf. how "They were laid upon two sharp-bladed swords, one under the neck, the other under the ankles." ("M"D(C)WL)}
The sword bends ......
The fifth and last ..., after several vigorous thrusts into the air with his arms and legs, undergoes the brick test ......
... Great-Master speaks ..., ... he urges those who would like to be endowed with a power similar ... to join the group. ...
p. 194 / The professor's daughter, seventeen years of age, wishes to "take the knowledge" (pyinnyu yu-). ... [Great-Master] ... extends her arm toward the altar ... and recites the prescribed formula : "... teach ... the people of the 101 populations ...! ... ." ... Two bricks are immediately put on her head; [Great-Master] breaks them with a blow of the sledgehammer. The young woman, from now on endowed with the "extraordinary power
of the body" (kaya / {/Kaya/ is any subtle body (including divergent subplanes of the material plane), in contrast to /deha/ (which is the basic material body).}
theikdi) or invulnerability, has felt nothing." / {That she hath felt naught might be understood as a total conversion of the downward vertical momentum of the sledgehammer, via right-angle diversion, into a horizontally-acting force -- somewhat similar to the conversion, mediated by the momentum of the magnet's mass, between the magnetic direction of the magnetic lines-of-force and the circular direction of the generated electric current in an electric generator (this conversion being indicated by the "right-hand rule" and the "left-hand rule").}
"M"D(C)WL = "Magic", in :- Alain Daniélou (transl by Marie-Claire Cournand) : The Way to the Labyrinth. http://www.allaboutheaven.org/observations/19152/221/danielou-alain-the-way-to-the-labyrinth-magic-021193
pp. 195-6 the requisite condition for retaining such invulnerability
p. 195 / "invulnerability ...is not acquired once and for all {time} : it disappears automatically on any infraction of the group's rules. Any untoward incident in the course of a demonstration, suchp. 196 / as a sword penetrating the flesh when pressed against a part of the body[,] instead of bending, will be interpreted in this way ... ."
{This type of requisite condition would be, because ethically-based, ingrained in the causal plane-of-existence -- namely in the local (approximately planetary) culture-evolutionary system, which must prioritize development and implementation of labor-saving mechanical and electronic equipment, which must be at least modeled on that of the basic material plane, even if modified for other subplanes by "machine-elves".}
pp. 196-7 augmenting the degree of invulnerability
p. 196 / "the degree of invulnerability attained in a function of one's spiritual accomplishment ...... The more someone ... works at developing a capacityp. 197 / for mental concentrations by reciting {upon} prayer beads ..., the more one's power of invulnerability will intensify itself in more and more extraordinary performances, to the point {extreme} of ... -- though occasion has never yet arisen to exercise this ability -- diverting {automatically-guided} missiles launched against Burma."
{Instance of invulnerability of a French thaumatourge : "The pistol fired, and Robert-Houdin ... had caught the bullet between his teeth." (MSBM, p. 4)} {"In perhaps his most-famous illusion, “The Marvelous Orange Tree,” fruit appeared to grow on a small tree before the audience’s eyes." ("J-ERHB") This illusion, the "Mango Trick", is well-known in India, as is another involving simulated invulnerability, namely the "Rope Trick", wherein a person's body is seemingly dismembred and re-assembled (cf. as by Rajah Raboid, in MSBM, p. 7) : all such are accomplished by shifting the viewers' minds into an especially-arranged local subplane of the material plane, which must likewise be accomplished with assistance by nirman.a-kaya (apparitional) vidya-dhara-s in witnessed illusions involving apparent bricks' being broken by sledgehammer-smitings described.}
MSBM = David Blaine : Mysterious Stranger : a Book of Magic. Villard, NY, 2002.
"J-ERHB" = "Jean-Eugène Robert-HoudinBiography". http://www.biography.com/people/robert-houdin-9344559
pp. 197-8 how a dream conduced to initiation toward becoming the Great-Master
p. 197 / "one day ..., the ... young man went to sleep ... on a nearby hill, known in the past to have been frequented by holy men, both ascetics and monks. And there he receibved a dream, sent by some weikza who had lived there, a winning number for the Thai lottery :361. ... / {361 days is the number in each of the 12 signs of the zodiac in the Barhaspatya kalendaric cycle; and also as the product of 19 months of 19 days each in the Bahai kalendar.}
p. 198 / He bet on the number and won. ... The ... man decided to use his winnings to go on to Mebaygon. He paid homage to the weikza ... and asked to take the "knowledge." It was Great-Master Aung Khaing who initiated him."
{Instance of a dream which conduced to becoming a thaumatourge : "I kept having this recurring dream. I was alone in a mysterious place where magic resided. ... it was a room that was filled with magic. There were all these huge display cases ..., and they contained the most amazing magical effects. Every type of magic [viz., method of producing illusions] I could conceive was in this sacred place. ... There was ... huge wooden mechanical figures that would do wondrous effects." (MSBM, p. 12)} {Thus, this reference is actually a hint that illusions involving shifting local viewers' minds into a local subplane of the material plane (called "glamor" in Keltic mythology, which is a set plan of how to effectuate this scheme) is arranged by means of dream-world-accessed mental-controlled subtle (immaterial) apparatus, which can be learned to operate (from the dream-world in order to generate mass-illusions in the waking-world) in such dreamings involving means (in the dream-world) for generating (in the waking-world) variously conceivable "amazing magical effects". [written 28 Dec 2016] The "huge wooden mechanical figures" are reminiscent of that "survivor of the brazen race who sprang from ash-trees" (GM 92.m), Talos, who
functioned as (DCM, s.v. "Talos 1") "a bronze robot." Talos died from being shot with an arrow in the heel by the grazier Poias son of (DCM, s.v. "Poeas") Thaumakos ('Magical'); in like manner as Kr.s.n.a Vasu-deva died from being shot with an arrow in the heel by "Old Age".}
pweikza 1-4, 206-9 Aun Thaun
p. 201 / "Aung Thaung, the founder and leader ..., was born in the village of Kyungyi in the region of Myan Aung, south of Pyay, at the border of Bago and Irrawaddy Divisions.... Aung Thaung is now prevented from working because of pain in his knees ...... / {Arthritis is very easily kept complete remission simply by regularly ingesting devil's claw herb (from South Africa) or cat's claw herb (from South America).}
p. 202 / A wooden bed has been placed against the far wall, perpendicular to the altar. It is meant for the weikza, who stay there when they come to visit, invisibly, their distinguised disciple. ...
p. 203 / In 1318 of the Burmese era (1956-1957), ...
p. 204 / two famous weikza, Bobo Aung and Bo Min Gaung, appeared to him to teach him ... the rules one must follow to ensure the eifficacy of diagrams. They made sketches of several diagrams for him ... ."
p. 206 / "nearly twenty years after this knowledge was transmitted to him, the four weikza "called" him (khaw-). ...
p. 207 / Later, after several more visits, U Pandita revealed to the disciple what his mission was. ...
p. 208 / One more visit, and the weikza U Pandita enjoined his disciple to set about his mssion at once : "Aung Thaung! Stop staying still. Act so that that people can tell {discern} whether you are a crocodile or a piece of wood.""
p. 209 / "Indeed he has built up an reputation on the basis of his skills as an exorcist, making afflictions attributed to evil spells (payawga, provoked by an external agent ...) disappear."
pp. 210-1 advent of official recognition of the group; the name officially assigned to it