religion

"The precepts which the religion of the Siamese prescribes for moral conduct are in conformity with the natural law which God has granted the souls of men for the conduct of their actions. These precepts can be reduced to two which subsume all the others: to avoid evil and practise good deeds. As for the observation of the first, the Siamese detest injustice, and are neither malicious, nor cruel, nor deceitful; and for the second they are very much inclined to observe it, displaying charity to everyone, especially to strangers, passers-by, animals and the dead."

— Jacques de Bourges, Jesuit missionary, 1663

Buddhist monks, a familiar sight in every Thai settlement

The festive procession moves along a country road to the infectious beat of long drums and cymbals, led by a group of dancers, all in their best clothes. At the center of the group rises a saffron-colored umbrella. Beneath it, borne on the shoulders of several friends, a young man, holding a candle, a flower and incense sticks in his clasped hands tries to maintain a dignified posture.

Early that morning-or perhaps the evening before-the young man's head and eyebrows were shaved, and he exchanged his ordinary clothes for white robes. Now, accompanied by family, friends and probably a handful of strangers attracted by the music, he is on his way to the village monastery for one of the basic rituals of Thai life.

Though few of the participants are aware of it, ancient symbolism pervades nearly every aspect of this familiar undertaking. The loss of his hair represents the willing sacrifice of his individuality, while the white vestments connote purity. The saffron umbrella is a reminder of the royal accoutrements that Prince Siddharta Guatama renounced in order to attain the supreme goal of Buddhahood. When he reaches the monastery, the young man will walk around the main building three times to evoke the Triple Gem: Buddha, Dhamma and Sangha (Teacher, Teaching and Taught). And the offerings he carries symbolize the transitory nature of life (the candle), the impermanence of beauty (the flower), and the fragrance of a pure life (the incense sticks).

Once inside the temple, the young man undergoes a sort of catechism conducted by senior priests and swears to uphold the ten major precepts of novice monkhood. He then discards his white robes for saffron ones and becomes for a time-usually for a few weeks or months, sometimes for life-one of the Buddhas disciples.

Wat Doi Suthep, on a hill overlooking Chiang Mai, one of the most famous northern temples.

Buddhism came to Thailand in the 3rd century BC, when missionaries of the Theravada sect were sent by the Indian Emperor Asoka. They preached the faith in the semi-legendary kingdom of Suvannabhumi, near the present-day provincial capital of Nakhon Pathom, and it proved so popular that the Mons who arrived later adopted it as their state religion, as did the independent Thai kingdom of Sukhothai.

Today, over 90 percent of the Thai people are Theravada Buddhists and there are some 27,000 wats or monasteries, scattered about the country, distinguished by their multi-tiered roofs and elaborate decorations. In large urban centers like Bangkok, the effect of the faith on daily life may be difficult for outsiders to perceive, but Buddhist values are deeply embedded, absorbed from family teachings, the educational system and countless other social influences. They lie behind such familiar expressions as mat penrai ("never mind, it doesn't matter"), which reflects an acceptance of misfortunes beyond one's control and the Thai ideal of a "cool heart", avoiding extremes of emotion whenever possible.

In the countryside, where most Thais live, the active role of Buddhism is far more apparent. Village wats generally serve as community centers, and senior monks may be called upon to advise and arbitrate in local disputes. Until he has served a period as a monk, a young man is regarded as khon dip, an "unripe person," and few local girls would consider marrying him. In more remote areas, the government school may use a wat building for classes, and nearly all festivals, Buddhists and otherwise, are held in the wat compound.

Monks receiving food from laymen, a daily morning ritual all over Thailand and one of the basic ways for Buddhists to earn merit for their future existences.

The Emerald Buddha, the most revered of all Thailand's images, enshrined at Bangkok's Wat Phra Keo in the Grand Palace Compound.

Perhaps the most obvious Buddhist activities are those that involve making merit in order to improve one's present existence as well as those that lie in the unknown future. Every morning, in both cities and countryside, Buddhist monks can be seen accepting food from laymen, a rite as common today as in the distant past. No "begging" is involved in the transaction, as so many Western observers mistakenly assume; if anyone is grateful, it is the layman rather than the monk, for he is the one who truly benefits from the pious act.

The desire to make merit was the motivation behind the construction of the great temples of Thailand, from Sukhothai to Bangkok, as well as for their adornment and frequent refurbishing. Wealthy members of the community donate funds for such purposes, and the less affluent offer their physical labors. Merit is also made by building hospitals and schools, giving alms to beggars, or participating in a charitable activity.

In tolerant Thailand, however, where selective assimilation has been a notable trait since ancient times, Buddhism is not the only belief that makes itself apparent Other spiritual forces are also at work, often so intricately interwined that it is difficult to separate them into convenient categories.

Scenes from an ordination ceremony, an important ritual in Thai life; every young man is expected to enter the monkhood for a time at some point.

A priest invoking spirits of the city at the Wieng Lakhon ceremony in Lampang; offerings of various kinds are made at the shrine.

Brahmin rituals, for example, came to Thailand in the early Ayutthaya period and soon became an integral part of many ceremonies, especially those involving royalty. Brahmin priests continue to play an important role in many rituals, among them the Plowing Ceremony held annually outside the Grand Palace in April to inaugurate the rice planting season.

Much older beliefs are also strong. In every village, and most cities as well, there is a small structure that is the object of considerable attention from the inhabitants. Generally this is a small house raised on a post, perhaps a basic wooden affair that resembles a model of a traditional Thai dwelling, perhaps a fancy cement creation in bright colors with elaborate decorations. In either case, it is neatly tended and kept supplied with regular offerings.

This is the communal spirit house, home of the invisible guardians of the village. Spirits, or phis as they are known in Thai, are older than Buddhism, as old, indeed, as man, and belief in them answers deeply rooted needs left unsatisfied by philosophical faiths. From the earliest times there have been phis of the earth, of the air, of the water, of certain trees; others, too, that watch over communities, homes, even individual rooms. If angered, these unseen beings can cause all sorts of disasters, from crop failure to infertility. Properly placated, however-with burning incense, fragrant flowers, sometimes something special like fireworks or dancers-they will refrain from such mischief and bring peace and prosperity.

Assorted spirit houses and offerings; animist and other beliefs have coexisted with Buddhism for centuries in Thailand.

Offerings are carried to a temple on an elephant in a northern merit-making ceremony.

Such ancient beliefs were not displaced by Buddhism but either continued to coexist alongside the new faith or were actually absorbed by it. It is not uncommon to find monks enlisted to find a suitable spot for a spirit house or to come across such a dwelling within the precincts of a wat

Especially in urban areas, Chinese beliefs are also much in evidence. Every city has its brightly-decorated Chinese temple, and most shops have a red-and-gilt shrine before which daily offerings are made; many merchants, too, display a small figure of a female deity known as Nang Kwok, whose arm is raised in a beckoning gesture to lure customers to the premises. During eclipses, local Chinese take to the streets beating drums to avert the end of the world, and Chinese New Year, though not officially recognized, is nevertheless a time of ceremonies, festivities and an unnatural quiet in normally bustling business districts.

Buddhism in its purest form disdains belief in the supernatural. Nevertheless, such concepts clearly fulfil fundamental needs, and in Thailand, as elsewhere, they continued to figure prominently in daily life, adding to its color and variety.

The Songkran festival in Lampang, celebrating the old Thai New Year with processions and rituals.

Assorted offerings made at shrines, temples and ceremonies; both flowers and objects are believed to appeal to certain spirits.

A cave temple at Chiang Dao, inspired by some of the earliest Buddhist temples of India.

Heads of the Buddha; the one on the left is Ayutthaya style while the one on the right came from Lopburi.

Detail from a mural painting depicting the life of the Buddha; here the Buddha is seen ascending a stair to heaven, surrounded by divinities.

Wat Phra Singh in Chiang Mai. Founded in 1345, when Chiang Mai was the capital of the northern Lanna Thai kingdom, this famous temple has been restored many times; the structure on the left is in Lanna style.