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One evening, a group of hill tribesmen from a village near Ãcariya Mun’s residence began wondering among themselves whether Ãcariya Mun had any magic formulas to ward off and chase away ghosts. So they decided to go the next day to ask if he had anything he could give them. Early the next morning, Ãcariya Mun related this incident to the monks living with him:

“Last night while sitting in meditation I overheard a group of hill tribesmen in the village wondering if we monks might have some magic formula for warding off and chasing away ghosts. They intend to come here today to ask us about it. Should they come, give them the formula “buddho, dhammo, sangho” to meditate on. It’s an excellent formula against ghosts, for the only things that ghosts fear in this world are the Buddha, the Dhamma, and the Sangha. Not a single ghost would dare stand against them.”

That morning, just as Ãcariya Mun had foreseen, the hill tribesmen came to request a magic formula against ghosts. Ãcariya Mun gave them the formula “buddho, dhammo, sangho” as well as the method for using it. Assuring them that ghosts were terrified of this formula, he told them to mentally recite “buddho”, “dhammo”, or “sangho”, whichever they preferred.

With Ãcariya Mun’s instructions fresh in their minds, they began what they thought to be a ritual for warding off ghosts, unaware that, in truth, he had given them a meditation subject. Using this method, they attained samãdhi before long. The next morning they rushed off to see Ãcariya Mun and told him what had happened. He assured them that they were practicing the formula correctly, and because of that, ghosts in the area were terrified and bound to run away. Now protected by the power of Dhamma, they no longer had to fear ghosts. In fact, ghosts had already begun to fear even those people in the village who couldn’t yet meditate.

Being inherently good, honest folks, hill tribe people were easy to teach. When Ãcariya Mun instructed them to meditate each day, they took up the practice with such sincerity that before long some of them were getting exceptionally good results. Their hearts became brightly illuminated and they were able to know the minds of other people, including those of the monks in the monastery, just like the man in the previous story about ‘tigers in disguise’.

On visits to the monastery they spoke to Ãcariya Mun about their meditation practice, describing their extraordinary perceptual abilities. Some of the monks were astonished, and worried that these people might be able to read their thoughts. Though timid by nature, they nonetheless wanted to find out what the people knew. They couldn’t resist the temptation of asking for specific information about their own thoughts. The hill tribesmen told them the truth. Still unconvinced, the monks challenged them. Unfazed by a display of their own ignorance, they cross-examined the hill tribesmen closely to find out if they truly could read thoughts. It was as though they believed that their minds were tightly sealed by hundreds of impenetrable layers. The hill tribesmen answered with the customary frankness of forest people who are uninhibited by social formalities – answers which left the monks feeling very vulnerable. After that, they remained apprehensive that these people might have access to everything they were thinking.

These same hill tribesmen casually informed Ãcariya Mun that they knew about the state of his citta, having checked it out first, before checking on that of the other monks.

“What’s my citta like – is it afraid of ghosts?”

“Your citta is devoid of all traces of conventional reality. All that’s left is Nibbãna in a human body. Your citta is absolutely supreme – it fears nothing.”

After that, the villagers made no further mention of ghosts. Those accomplished in meditation informed the others who gradually came to have faith in Ãcariya Mun and the Buddhasãsana, thus losing interest in the business of ghosts. Every morning they gathered together in the village center to offer alms to the monks. Having placed some food in each monk’s bowl, they received a blessing from Ãcariya Mun. He taught them to show their appreciation by exclaiming “sãdhu” together in a loud voice, allowing the devas to rejoice in their offerings and receive a portion of the merit as well. Each day the villagers responded faithfully by loudly calling out “sãdhu”. Ãcariya Mun had them exclaim “sãdhu”, for he knew from the devas, who came to hear his Dhamma talks every night, that this sound reached them in the realms where they lived. Hearing this sound, they knew that Ãcariya Mun was living in the area.

DEVAS WHO VISITED Ãcariya Mun were invariably escorted by a leader who was in charge of the group. These groups represented many different realms of existence. Some were terrestrial devas from near and far. Many were from the various celestial realms mentioned in the Buddhist texts. When a group of devas intended to pay Ãcariya Mun a visit, he always knew their time of arrival in advance. If he knew, for instance, that a group intended to arrive at two or three A.M., he would take some rest beforehand, getting up to enter samãdhi only when the time approached to receive them. If, however, they were scheduled to arrive around midnight, he would first enter and then wait for them in samãdhi. This was accomplished in two stages. First, he practiced normal meditation until he attained a deep state of calm, where he rested for a while. Then, as the time approached, he withdrew to just the right meditative level to receive his intended visitors. There, he knew intuitively whether or not they had arrived, or whether they were still on their way. Having acknowledged their arrival, he then discussed with them whatever seemed appropriate for their particular circumstances. Had he remained in a deep state of samãdhi, his visitors would not have been able to have access to him. In normal waking consciousness, on the other hand, one would have to be a very skilled person indeed to be able to acknowledge and interact with beings from other realms. Even were he able to acknowledge them, it would still be easier to accomplish this at the appropriate level of samãdhi. For this reason, upacãra samãdhi – the access gate – is a level suitable to nearly every eventuality.

Ãcariya Mun became an expert in these matters during his sojourn at Sarika Cave many years before. At that time, he had been an ordained monk for twenty-two years. By the time he passed away, after spending a total of sixty years in the robes, he had become a true master of these matters. Everyone in the world has the same potential for perceiving such phenomena as Ãcariya Mun had – they need only to develop it. But, very few can develop his exceptional skills. However, even though they fell short of his total mastery, if people could develop at least some skill, it would be sufficient for witnessing such things. Instead, being unable to see them, people tend to believe that such phenomena do not actually exist in the world around them.

It’s difficult to convince people who lack sufficient knowledge of Dhamma for endowing their hearts with a strong spiritual basis. Should our hearts develop the principles of Dhamma – principles certifying the true nature of all phenomena – and gain the necessary skills, then no amount of denial could possibly negate what we clearly see for ourselves. Even if everyone on earth insisted on denying the existence of such things, it would merely be an empty denial. The true nature of what we perceive remains unchanged – nothing can possibly alter it. Truth does not depend on beliefs or opinions of any kind. It is true according to immutable natural principles.

ÃCARIYA MUN WANDERED far and wide throughout most of the remote and mountainous districts of Chiang Mai province, traveling more extensively there than in any other province. He remained in Chiang Mai much longer than he did in other places, largely because it was suitable for meditation. It was conducive to the many kinds of insights that were a unique feature of his practice. He claimed there were many reasons for his long sojourn there. First of all, the environment was suitable to meditation. Secondly, he felt sorry for the hill tribes people who needed his assistance, and was reluctant to abandon them. Although it was sparsely populated, many extraordinary individuals lived in that area. They needed proper training and encouragement to insure their steady progress and to avert disappointment and reversal to their old ways. And then there were all the devas whom he was determined to assist.

Groups of devas and nãgas usually came to ask questions and listen to his discourses at least twice a month. He said that, at night, he was always busy receiving visitors from all over the celestial and terrestrial realms. Before speaking with Ãcariya Mun, the leader of each group would announce the approximate number of devas present on that occasion: for instance, ten or a hundred thousand celestial devas are here today, or one to ten thousand terrestrial devas, or five hundred to a thousand nãgas.

Almost daily, when he walked meditation in the late afternoon, Ãcariya Mun would be informed of the hour of arrival of one group or another from these different realms. Occasionally, he received the information later on during seated meditation. There were nights when several different groups announced their impending visit; and he had to arrange specific times for each group so that their visits did not overlap. He did not have them come simultaneously, because relative spiritual development varied among the different realms and his Dhamma teaching had to vary accordingly to be appropriate for each group. Since one group preferred hearing a certain aspect of Dhamma, while another group preferred something different, Ãcariya Mun arranged separate visits to ensure that his discourse was suitable to everyone present. This was done for his own convenience, as well as that of his visitors. Such obligations were a major part of the reason for his long stay in Chiang Mai. As a matter of fact, the number of devas of all types who visited him there well exceeded the number of people, nãgas, garudas, and other spirits combined. In reality, very few individuals can achieve telepathic communication with devas, which is essential for teaching them.

Devas often complained to Ãcariya Mun that, unaware of the existence of devas, human beings have no understanding about devas and are not interested in knowing that devic existence is another state of sentient existence adhering to the principles of kamma. Devic existence is irrelevant to most human beings, who fail to recognize that devas also have hopes and aspirations, just like everyone else. Rarely did devas encounter a man of supreme virtue, like Ãcariya Mun – a man who possessed the intuitive insight to realize that animals, humans, devas, and all other forms of existence are undeniably real and should be honored as such. They could not help feeling an overwhelming sense of joy upon meeting him. They so enjoyed coming to pay him their respects, ask him questions and listen to his teaching. They wanted to imbibe his exquisite Dhamma to nourish their hearts, thus increasing their happiness and well-being and sustaining their whole existence. For this reason, devas everywhere venerate anyone possessing extremely high virtue.

Relating that devas are just as important as all other living beings, Ãcariya Mun understood their intentions and sympathized with their meritorious aspirations. He stated that, intent on improving themselves, the devas who came to him for assistance greatly outnumbered the human beings who visited him. Still, they remain a mystery to people who lack the proper psychic skills. Though appearing on the surface to be an insoluble problem for human society, it need not be an insurmountable obstacle for a person wishing to truly know and understand these things. For those skilled in the ways of the citta, psychic communication is just as normal as any other aspect of human experience. Certainly Ãcariya Mun considered it commonplace, allowing him to function effectively with devas throughout his life. Regardless of where he lived, he always remained in contact with devas requiring his assistance. This was especially true in Chiang Mai province, because such beings preferred to contact him when he was living in remote, isolated places, free from human congestion. The forests and mountains of Chiang Mai were ideal in this respect. Ãcariya Mun had few social obligations there, so he could devote more time to his deva visitors.

A STRANGE INCIDENT occurred while he was living among the Musuer people deep in the mountains near Ikaw Village. A group of devas came to visit him from Germany. They wished to hear a discourse that would give them a ‘victory formula’. Focusing his citta on their request, an appropriate Dhamma verse arose: “akkodhena jine kodhaÿ.” It means conquer anger with lack of anger.12 Ãcariya Mun elaborated on this theme with the assembled devas. “Conquer anger with lack of anger, remember this. For anyone hoping to achieve victory, this is the most important Dhamma to practice. Consider it well – it is the main source of peace and happiness in the world. Love and kindness – these are effective deterrence against an evil such as anger. By helping to reduce anger’s power to destroy human and devic societies alike, loving kindness fosters peace and prosperity everywhere. Thus, this loving attitude is a prerequisite for social harmony – one we should all strive to develop. In a world lacking this victory formula, dissatisfaction and unrest will arise at the very least. At the extreme, the world will be consumed by mortal strife. Anger and resentment can never defeat our enemies, for they are evils that succeed only in indiscriminately destroying us and everyone close to us. The more anger is used, the more the world we live in becomes a sea of flames, burning uncontrollably toward total annihilation.

“Anger is actually a type of fire that’s inherent in the nature of this world. Although it has no physical properties, it does succeed in creating havoc in its wake. So anyone desiring a stable, sensible world – a place worth living in – should realize the disastrous harm that the fires of anger and resentment can cause; and refrain from ever using them. Starting a fire like this merely causes oneself and everyone else to suffer. Mutual feelings of affection and loving kindness among all living beings maintain the world in its proper equilibrium. Oppressive forces of unrestrained anger and selfish pride should never be allowed to run rampant, causing a never-ending cycle of destruction.

“With his acute wisdom, the Lord Buddha realized the indisputable harm caused by anger. He saw the value of loving kindness as a gentle force that can spontaneously join all living beings in a sense of mutual and goodwill, for all share a common desire for happiness and a common dislike of pain. For this reason, he taught that love and kindness were powerful means of maintaining peace and security in the world. So long as living beings still have loving kindness in their hearts, there’s every chance that their desire for happiness will be fulfilled. But should their hearts become estranged from thoughts of loving kindness, then even with all the material comforts, their lives will still be devoid of genuine peace and happiness. Angry, hateful people tend to encounter only trouble, feeling resentful and annoyed wherever they go.

“Once we know with certainty that Dhamma is something truly beneficial to us, we can clearly see that a heart full of brutality is like a blazing fire gradually destroying everything in its path. We must then urgently strive to overcome these dangers as best we can. You may never again get such a good opportunity; so, take advantage of it now and avoid regrets in the future. The world is in a constant state of change and that changing world is situated right here in the bodies and minds of us all.”

Such was the essence of the ‘victory formula’ that Ãcariya Mun gave to the devas from Germany. As soon as Ãcariya Mun finished speaking, they gave a thunderous “sãdhu” in unison that echoed throughout the world systems. Ãcariya Mun asked how they knew where he was staying since, in human terms, they lived so far away. They replied that they always knew precisely where he was staying. More than that, devas from Thailand regularly visit the devas of Germany. In truth, devas don’t consider the distance between countries like Thailand and Germany to be very great, the way human beings do. They simply think of it as an area through which they can easily and naturally pass back and forth. Whereas humans travel by foot or by vehicle, devas transport themselves by means of a supernormal power that is equivalent to transfering consciousness to a particular destination – it arrives there instantly. So devas can move around much more easily than human beings.

Ãcariya Mun said that the devas from Germany regularly came to listen to his Dhamma talks, much in the same way that terrestrial devas came from all over Thailand to hear him. Both celestial and terrestrial devas tended to show their respect for him in a similar fashion. If Ãcariya Mun was living with a group of monks, devas who came to see him never passed through the area where the monks had their living quarters. Besides that, they tended to arrive very late at night when all the monks were asleep. Upon arrival, they circumambulated Ãcariya Mun clockwise, three times in a calm, composed manner. When they departed – again circumambulating him clockwise three times – they first withdrew to a respectful distance. When they reached the edge of his living area, they simply floated into the air like puffs of cotton. All types of devas demonstrated their respect for him in this fashion.

ÃCARIYA MUN FOUND the mountains of Chiang Mai to be an ideal environment for meditation. Heart free and mind unencumbered, he lived a life of complete ease, abiding sublimely in Dhamma – Dhamma was the enduring source of comfort in his life. With no intrusions taking up his time, he was free to meditate whenever he wished. He lived a very healthy, contented life there. As for his teaching obligations, the devas, who came only at night, were beings of a refined nature, so they were hardly a burden. Sometimes in the afternoon or early evening he gave helpful advice to the local lay community. The monks living under his tutelage assembled for instruction in the evening, at about seven P.M. Most of his students had already achieved a certain level of proficiency in the practice of samãdhi and in the various stages of wisdom. Being wholly committed to the practice, they listened to his teaching, striving to attain magga, phala, and Nibbãna.

When Ãcariya Mun taught a group of monks, whose individual levels of mental development varied, he always structured his discourses to encompass all levels of practice, from basic samãdhi through the higher levels of wisdom to the most subtle level of all – the realization of Nibbãna. Monks, skilled in meditation, became so absorbed in the successive stages of his discourse that they lost all sense of time and place. Practicing monks were usually given a talk lasting for at least two hours. But the monks were less interested in the time than they were in the flow of his Dhamma discourse, as they were able to gradually increase their own understanding with each successive stage. Consequently, listening to Dhamma in an attentive, thoughtful manner is itself a valuable meditation practice, one that is equally as important as other methods. For his part, the teacher is determined that his audience realize the truth of what he teaches – every step of the way. He points out the kind of thoughts that are truly harmful, as well as those that are truly beneficial; so, his students will understand which thinking is faulty and should be abandoned, and which has merit and should be developed further. More than at any comparable time, those focusing their undivided attention on the citta – the focal point of Dhamma – can expect to attain some degree of calm in samãdhi; or receive various techniques for investigating with wisdom, while they listen to the teacher discuss these topics. Thus, the diligent meditator can progress step by step while listening to his teacher’s instructions. Receiving an insight into one aspect of Dhamma today, another aspect of Dhamma tomorrow, students manage to strengthen their mindfulness and wisdom every time they listen. Since the teacher has realized the Truth of Dhamma within himself, he can point directly to that same Truth existing within his students. Listening to his detailed explanations, they can progressively develop their skills in all aspects of samãdhi and wisdom, allowing them to successfully pass through each level of meditation practice until they reach the highest Dhamma.

Dhutanga monks have always considered hearing Dhamma an essential part of their practice, one they seek to maintain as long as there is a skilled teacher to whom they can listen. For this reason, truly dedicated dhutanga monks like to search out a teacher who can guide them in their meditation practice. They cherish and revere a teacher in whom they feel they can put their complete trust. His advice is sincerely taken to heart, carefully contemplated, and wholeheartedly put into practice. They routinely consult with him, asking for specific advice on any doubtful points arising in their practice, then adjust their practice accord- ing to his recommendations. For this reason, dhutanga monks have always preferred to gather around eminently qualified meditation masters, such as Ãcariya Mun and Ãcariya Sao. Both of those great teachers had unusually large numbers of disciples among the dhutanga monks of Thailand’s Northeast region.

But in Ãcariya Mun’s case, once he moved to Chiang Mai he resolved to avoid his fellow monks and practice deliberately on his own, without the added burden of responsibility that teaching entails. In the beginning, he wanted to accelerate his drive for the ultimate goal. Later, he found it conducive to living in comfort. All the same, he had to accept certain obligations to teach monks as well as lay people, and it’s well known that he had many disciples all over Thailand. In the period before Ãcariya Mun went off alone to make his decisive push in the wilds of Chiang Mai, he often mentioned that, spiritually, he still was not strong enough – either in his own practice, or in his ability to teach others. So he resolved to go away and practice with the utmost diligence until no doubts – of any kind – remained in his heart. From that time on, he never mentioned anything about lacking sufficient strength.