Going Deep!! Do Magic and the Supernatural Really Exist? What Is the Science of Magic?

    At a time when the teachings of Buddhawajana are being widely promoted in society, questions about the existence of magic naturally arise in the minds of many: “Does it really exist?” Before we attempt to understand these matters, however, we should set aside the images of wizards and witches waving wands, casting spells, or making objects float, and instead begin with the meaning of the word “magic.”

The word “veda” can be understood as knowledge, or certain forms of sacred knowledge. The word “mantra” refers to chants, incantations, or sacred words. When combined, veda-mantra—or magic—means “sacred words born from knowledge.” This knowledge may be religious, ritualistic, or tied to local and cultural practices of particular regions.

Among Thai people, such things are often devalued or dismissed as mere superstition, shaped by social trends and modern reinterpretations of Buddhism that emphasize only the words spoken by the Buddha, while overlooking history, transitions across eras, or even the role of colonialism in earlier times—which strongly influenced the reliance on magical practices. In reality, these beliefs are deeply rooted and present in nearly every civilization around the world, not just in Thailand.

Ironically, while some Thais pride themselves on being “enlightened” and mock such beliefs as ignorance or as obstacles to national progress, foreign scholars and researchers have long taken serious interest in studying them. Through systematic and rigorous research, they explore the historical background, social and cultural changes, and even analyze community behaviors that form the foundation of local identities. Global academic works in anthropology, history, and sociology frequently engage with such subjects, underscoring their value as windows into the collective human experience.

    It is a striking contradiction when certain groups of Buddhist practitioners overlook the practice of vipassanā meditation, dismiss the cultivation of jhāna, and disregard the abhiññā—the extraordinary knowledges that naturally arise from meditative absorption—yet leap directly to the word “Nirvāṇa.” They then wield it as a weapon to ridicule every belief that does not appear to lead directly to Nirvāṇa, labeling such beliefs as delusion, falsehood, or the mark of an “inauthentic Buddhist.”

As a result, whenever controversies flare up in online communities, these individuals emerge with sharp-tongued responses, boasting of their “awakening” and superior knowledge. They claim that superstition is the refuge of fools, that such paths do not lead to liberation, and that those who hold such beliefs only drift further away from the true Dhamma. Eventually, they go so far as to brand others as “not real Buddhists” or merely “Buddhists on their ID cards.”

In the author’s view, such declarations are shallow and foolish, rooted in contradictory reasoning and a culture of superficial study—religion consumed as entertainment or content, without any true depth of practice. Since ancient times, it has been well known that to truly master the scriptures one must begin with the study of Pali, followed by the systematic training of meditation. For ordinary practitioners, the path begins more simply—with the Five Precepts. One must first ground oneself in these basics before reaching for lofty ideals like Nirvāṇa. Nirvāṇa is not something easily attained, nor is it granted merely because one adopts it as a slogan for liberation.

When blinded by such narrow views, some go on to dismiss “magic” altogether as superstition or non-existent. But as explained earlier, this perspective arises from entirely skipping over the practices of meditation and abhiññā, or rejecting them as irrelevant because they are not seen as the direct road to Nirvāṇa. Yet when the discussion circles back, the point remains the same: begin with the Five Precepts first!

This comparison is drawn to highlight the problem of self-proclaimed “virtuous” critics who denounce such practices without wisdom. They excel only in theory but fail to live it out. They chant mechanically yet allow their minds to degrade day by day—scrolling endlessly through feeds while deluding themselves that this counts as the path to liberation. Many fall prey to the falsehoods of pseudo-teachers, or the manipulations of clever marketers who disguise their commercial pursuits in the robes of Dhamma, as is all too common in today’s society.

In truth, the study of magic worldwide shares the same foundation: the training of the mind—what Thais call samādhi (concentration). This practice has existed for thousands of years, likely beginning when humans first gathered as tribes and communities. Around fires, spiritual leaders may have begun to reflect deeply on their knowledge, giving rise to meditation. From this arose diverse methods: chanting hymns to honor their teachers, reciting verses, keeping records of spiritual insights, or composing sacred songs.

As humans came to understand the power of the mind, various branches of magical practice emerged—concentration, incantation, directing mental energy toward objects, or channeling the forces of nature through materials such as stones, crystals, or metals. This became known as alchemy, a fusion of natural elements with mental discipline. From this perspective, the human mind is capable of producing extraordinary phenomena. Unlike us today, people of the past lived simpler lives, with the time and focus to explore the depths of mental training. Thus stories emerged of teachers who could chant spells or perform seemingly miraculous acts before the eyes of their communities.

Even in modern times, the power of the mind has remained a subject of serious scientific inquiry. From studies of the nervous system, electrical impulses in the body, and the network of the brain and spinal cord, down to the cellular and atomic levels—and now into the frontier of quantum physics, which still lacks definitive conclusions—such research has continued in developed nations without being dismissed as “superstition,” unlike in some developing countries.

In Thailand’s history, monks have long played roles in blessing yantras, chanting incantations, and performing rites of protection. Predictably, this draws criticism from those with a “conceptual Nirvāṇa” mindset. Yet history shows that during times of war, when soldiers fell in great numbers, people turned to spiritual practices for strength. Across Asia, Buddhism blended with Brahmanism-Hinduism, and even indigenous animist practices, leading to the use of magical rites as a source of hope—for protection, courage, and survival. Monks became the only refuge, whether through holy water, rites to dispel curses, or blessings for invulnerability in battle, all serving as spiritual shields for the defense of the land.

This is one reason why magical traditions were passed down through monastic lineages of revered teachers. But today, with most of them gone, these practices survive only as stories, and in the form of consecrated amulets and charms sold in temples—dismissed by some as mere “Buddhist commerce.”

What the author wishes to convey is this: magical traditions are real and present across every culture in the world. They have roots, a history, and a context. Today, however, they are viewed through shifting perspectives—sometimes mocked, sometimes studied. The error lies with those who “study” the Dhamma without practice, who misunderstand the role of meditation, and who wield Nirvāṇa as a slogan rather than a path. But once you grasp these interwoven elements, you can begin to discern for yourself: what is true, what is false, what is skillful, and what is not.

And with that, I’ll cut the scene here. Thank you for reading to the end—haha!

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