Freedom of temple, religion must be assured

Freedom of temple, religion must be assured

In the cat-and-mouse game at Wat Phra Dhammakaya, both sides are at fault for building up the conflict into a media circus. (Post Today graphic)
In the cat-and-mouse game at Wat Phra Dhammakaya, both sides are at fault for building up the conflict into a media circus. (Post Today graphic)

The cat and mouse game the government is playing with Phra Dhammajayo, the revered leader of Wat Phra Dhammakaya, and his disciples has become a stand-off that is further dividing the nation. There are lessons and implications that all Thais, Buddhist or not, need to think about.

It appears both sides are at fault for broadening the conflict into a media circus.

For the embattled former abbot, he should have complied with the law. If he feels he is unjustly accused, it is his duty as a citizen and a de factor leader of a religious sect to demonstrate his innocence and prove himself within the judicial process. He need not fear being defrocked.

As he now has a following of, according to The Economist, three million worldwide, if he wins the case, he will be in an even greater position to spread his religious messages.

Suranand Vejjajiva was secretary-general to the prime minister during the Yingluck Shinawatra government and is now a political analyst.

Given the Dhammakaya organisation's strength and its network of influential supporters, those involved in the trial proceedings will act with extreme care. As a result, Phra Dhammajayo would get fairer treatment than many others. Besides, his poor health, if indeed the case, would enable the monk to better garner public sympathy.

Of course, if he is found guilty, he may have to face imprisonment. But he could still save his temple and his legacy. By using the temple and his disciples as shields against the authorities, he risks losing both.

For the government's side, fumbles are the norm. The Department of Special Investigation (DSI) and the police have surrounded the temple on and off for months in a poorly planned mission which has lessened their credibility in the public eye.

And because they failed to capture Phra Dhammajayo earlier, they are now caught in a political game which sees the temple courting anti-government groups.

The government's shortcomings can be attributed to a lack of sources of intelligence. It's apparent that the tight, close circle around Phra Dhammajayo is hard to penetrate. The disciples are dedicated with religious fervour and they have managed to keep their leader safe from the arm of the law.

Or some have come to believe that the government may just wish Phra Dhammajayo would flee. This is the easy way out. Other controversial monks have fled before, showing up abroad, in saffron robes or something close to monk garb. But running away is tantamount to accepting guilt, and support from their followers would dwindle significantly.

However, as the situation unfolds, there is growing suspicion that the government has an ulterior motive in pursuing the case, and that is a matter of grave concern.

It is estimated that around 94% of all Thais are Buddhists of the Theravada branch. For centuries, the monarchy has been the patron of this religion which has served as a political tool in solidifying the power of the former. The monarch is the main patron and protector of Buddhism and vice versa, religion, the pillar of legitimacy for the throne.

Under the modern political system, successive governments under a constitutional monarchy, build national unity under the three pillars of "nation, religion, king". However, the religion here refers only to Buddhism.

Past and present governments, more so with authoritarian ones, have used this pretext to suppress political dissidents. Some may think of the "Kabot Pee Boon" case (rebellious dissidents led by Pee Boon or people who claimed to have special powers or were the incarnation of Sri Arayamettrai, the next Lord Buddha) in the northeastern Isan region where the people were poor and uneducated. They were all crushed and executed. Not to mention that many are hoaxes of the shaman type.

But such is not the case of Dhammakaya's rise to prominence, which is related to the weakness of mainstream Buddhism.

Since the 1980s, with globalisation and an open market economy, mainstream Theravada Buddhism has lost touch with the new generation. There are fewer knowledgeable monks who can carry out the work of the Lord Buddha while a large number of monks just concentrate on the rituals without the ability to perform their duty as spiritual leaders. Urbanites have been unable to find peace with the old order.

Worse, the monkhood became a cover for imposters. Sex scandals are common and some popular local monks have amassed huge savings. Temples are built to satisfy some monks' ego with elaborate structures not linked to any of the Buddha's teachings. They promise stairways to heaven for those who give alms. The concentration has been on the physical materialistic side and money-making rather than building faith through knowledge.

Then Dhammakaya emerged. It was designed to appeal to the modern urban educated middle class. The temple grounds were clean. The leaders were well educated, with many trained as doctors and engineers.

They created an order through modern management methods. The monks maintain strict discipline and the appearance of serenity and calmness. They use technology to communicate, with their own satellite television channel and social media network. Such slick PR and marketing techniques are in tune with urban middle class tastes and desires.

Over the years, the temple seemed to emphasise more on glamorous events to draw in more followers. The elaborate and well-choreographed proceedings within the temple and outside appeared at times, unnatural. The unconventional temple structure in the shape of a UFO wowed followers. But all in all, they provided an alternative rectitude.

Despite the scandal, followers cried out against criticism that the sect interprets the Lord Buddha's teachings in a different manner. As long the core teachings are intact and the result is to make people feel better and "do good", they think it's fine.

As the Dhammakaya case escalates into a crisis, it is important that the government reaffirms its duty to ensure religious freedom and allow citizens the right to choose what to believe in without impinging on the freedom of others to think differently. This applies not only to the Buddhist majority, but to Muslims, Christians and others alike.

And among Buddhists, let different sects emerge. Competition for attention could lead to improvement. The traditional mainstream Buddhist temples could learn from Dhammakaya in terms of management techniques that may attract modern followers.

The state is also obligated to protect religions from imposters and fake ideologues. To weed out these indecent individuals, it must put in place a system. All temples should be subjected to financial audits by certified accountants and auditors. Monks must understand that cash offerings are not their personal income, and must be declared and deposited in the temple's name.

Foundations established by temples must face rigorous scrutiny. Any money from commercial ventures of temples should be subject to taxation. Runaway fraudsters should be brought to justice like any other criminals. Phra Dhammajayo is no exception.

Prime Minister Prayut Chan-o-cha would do our society a great service if he uses Section 44 to deal with all of these matters. But the draconian law must not be used to suppress rights, liberty and freedom of religion.

Suranand Vejjajiva

Former secretary-general to the prime minister

Suranand Vejjajiva was secretary-general to the prime minister during the Yingluck Shinawatra government and is now a political analyst.

Email : info@bangkokvoice.com

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