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最近，在东南亚地区相对于于传统佛教文化的新佛教徒运动出现了加速发展的趋势。这场新的运动代表着从传统佛教保守思维方式的鲜明的转变，但是保存了传统佛教的主要结构和重要的方面，最显著的特征就是他们为人们旧事物和旧做法的认知方式提供了新的选择。新佛教徒运动的兴起有很多原因，也就是，一种与时俱进的愿望和成长为富有活力的文化的渴望。殖民国干涉和西方文化的影响，都推动了发展传统的需求。1932年推翻君主专制运动时这个国家分级系统在政治和宗教上的剧变。由此带来的损失，也可看做是殖民主义导致的后果，使得当局被非正式划分为僧伽团体和政治系统两部分。桑迪▪阿索克正是新佛教运动的典型例子，这场源自小乘佛教的革新运动，明确显示出了小乘佛教常规和传统形式已经被改变，回到了更为原始和可争辩的简单传统，比如说对自给自足的关注。小乘佛教的很多做法受到了人们的质疑，修道士们通过组织运动来表达自己对佛教现有世界的不满。

In recent times, there has been an increase in the growth of new Buddhist movements emerging from the conservative Buddhist traditions in Southeast Asia. These new movements represent a clear shift away from the conventional way of thinking about Buddhism and whilst they keep the main framework and important aspects of the Buddhist tradition, a distinct feature is that they offer a new way of looking at old subjects and practices. There are many reasons for the increase in new Buddhist movements, namely, a desire to ‘move with the times’ and be a progressive culture. The influence and consequences of colonial interference and the general Western presence both contribute to the need to develop the tradition. The “overthrow of the absolute monarchy” in 1932 was also an upheaval for the country’s hierarchical system politically and religiously (Hewison,1997,p.11). This loss, which could be seen as a colonial consequence, left the authority within the culture to be unofficially divided between the sangha community and the political system. 

Santi Asok is one example of a new Buddhist movement that has grown out of a Theravada Buddhist Thai context and shows clearly where the current form of the conventional and traditional aspects of Theravada have been altered, in this case, act as a return to a more original and arguably simple tradition, a focus on self-sufficiency, for example, (Cantwell & Kawanami, 2002,p.54). The Theravada practiced most widely has been questioned by some people, for instance, the monks who have chosen to form their own movements in response to dissatisfaction with this version of Buddhism being practiced. Peter A. Jackson describes the founder of Santi Asok movement, Phra Phothirak as a “controversial reformist monk” (1989,p.159) and his movement as providing “a clear demonstration of the fundamental practical and organisational incompatibility between middle-class reformist Buddhism and the establishment form of the religion controlled by the sangha hierarchy”(1989,p.159). The fact that a level of incompatibility between people’s perception of religion and its role in society and the hard fact that there is an element of corruption in some places and strong links to political parties meant that it was unavoidable that new reformist movements should appear. Santi Asok both seeks to change the way Buddhism is practised in Thailand for a better society and also to see a return to the way they believe Buddhism was intended, with close adherence to the precepts. This juxtaposition of the traditional and reform represents an increasingly popular aspect of modern Buddhist movements.

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