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of Buddhism, as close to how it was originally practiced as possible, in the wave of new movements. It is the idea that the “perceived threat of social change to the traditional place of Buddhism in Thai society” needs urgent address and is of concern to many people, in both monastic and lay communities (Jackson, 1989,p.118). This fear is assuaged with the development of “interpretations of doctrine and approaches to religious practice which attempt to demonstrate the value and relevance of the religion” to aspects of modernity such as “contemporary beliefs, patterns of life and work, and institutional structures” (Jackson,1989,p.118).

 

In relation to the new Buddhist movement Santi Asok , founded in 1970 by Phra Phothirak, this idea of designing a movement to appeal to a certain group of people moves away from the traditional forms of Buddhism. In the context of Theravada Buddhism from which Santi Asok was born, the idea of modifying ideas, practices or culture to fit a group of lay people was unacceptable as Amore and Ching write, the “Theravada tradition was conservative, as its name suggests, and considers that it preserves Buddhism in its original form” (2002,p. 227). This arguably inflexible and resistant form of Buddhism, in the context of time and demographical region of Southeast Asia specifically Thailand, could be seen as partially responsible for the growth in new movements. The influences of modernity’s progress and with it the majority of laity being exposed to it, could be seen to lead to this era of change. 

However, Santi Asok concentrates on a return to the original way of Buddhism in an attempt to re-establish the religious practice and culture as the Buddha wanted. Despite the appeals of modern thinking in some new Buddhist movements, another important appeal is the direction of some movements to re-establish the traditional way of Buddhism. The problem of possibly corrupt Sangha institutions or individuals has become a major concern for many people, both lay and monastic followers. It could be suggested that this “disenchantment” (Cantwell & Kawanami,2002,p.54) in the existing type of Buddhism by default gives favour to the new Buddhist movements. In addition, because of this lack of faith in certain areas of the traditional religious culture, the number of laity seeking a more pure and pious form of Buddhism to follow and practice thus committing themselves to or being open to new Buddhist movements, even if they simply want a return to a more monastic lifestyle. Therefore, the disappointment in the established practice of Buddhism also serves as an appeal for the new Buddhist movements as the bad feeling towards one form produces a reaction to and possible support for new types. The idea that new Buddhist movements could provide the laity with what they were lacking with the traditional culture and promote a move away from the old with either focus on a return to origins and strict adherence or a modernised version including female rights and equality . Furthermore, the fact that the target audiences and followers for some new movement is a middle-class one could imply that the movements are geared towards classes that have stereotypically more access to education and freedo本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。