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Celebrating the 2,600-year anniversary of Lord Buddha’s Enlightenment, I would like to take this opportunity as the editor of this issue of “Dhammasawasdee” to discuss humanity’s most important duty. This duty is to follow the footsteps of our great teacher or the steps towards Nibbana. At first glance, this topic may seem rather serious and not so interesting for many readers. But before you turn the page and put down this magazine, I would like you to give yourselves a chance by reading this article just once. If you enjoy it and read it again or recommend it to others, I will be delighted. 2,600 years ago. Prince Siddhartha sat down under the Sri Maha Bodhi Tree to emancipate himself from all suffering. On the following day, he stood up as a new person, Buddha , who is truly aware, awakened and pure. What sort of understanding did he achieve? What had happened? How did all ignorance and suffering disappear overnight? How can we follow his example? How can we reach the end of suffering and ignorance? Let me begin by telling you about my own experience. Before the study of Dhamma entered my life, my goal was worldly success-work, money, and family. I never thought about happiness or success in Dhamma. When I lost my beloved husband, I was miserable. I began to question why I was so sad. What else was there in life? I had everything, money, recognition, work, and loving children who took such good care of me, but why was I so miserable? This was the reason I began to seek the path of Dhamma for the first time. Since then, I have studied and practiced Dhamma for eight years. Today, I have absolute hope and faith that Nibbana, the ultimate end to all suffering, is possible in a human being’s lifetime. We all have that potential if we are genuinely determined to walk the path toward “true liberation”. At this point, many readers may begin to wonder, “How is it possible to reach Nibbana in our chaotic daily life?” I personally assure you that it is certainly possible, but we need to begin with a more accurate understanding of the word “Nibbana.” As a matter of fact, Nibbana is not a divine state that is out of reach. It is a mental state filled with happiness, calm and freedom from defilements. Even if we can enter such state only for a moment, it is already an experience of Nibbana. This kind of Nibbana is considered “worldly Nibbana” or what Buddhadasa refers to as “momentary Nibbana.” Although it is temporary, I believe that this kind of experience is precious for all human beings and makes our existence worthy. In order to reach the state of happiness, tranquility, cool, and freedom from wants, the most direct and effective method is the practice of Satipatthana (4foundations of mindfulness). It is the practice of being aware of our present physical and mental states. Our mind is firmly focused, and we reach a true realization of the facts of life, under the Law of Tilakkhana : Anniccan, Dukkan, and Anatta. It is a state of detachment from all things including the self. All this may seem like a daunting task, but in practice, I have adapted it so that it is not so difficult. During the initial stages of my Dhamma practice, I used to consider abandoning all worldly activities, in search of Dhamma ways. Once I had examined my true nature and inclination, I decided that the time had not come. Through worldly activities, I could be more useful both to myself and others. I have, therefore, combined Dhamma practice, work and daily life. Every night, before going to bed, I pray, pay respect to the Buddha image and practice mindful walking and meditation for one hour. During the day, I observe my breathing and my present state of mind. Sometimes I forget, but once I remember, I would return to being mindful of my present physical and mental states. My principle is, “Be happy with the small progress.” Little by little, I would practice “daytime Nibbana” throughout the day, to prepare myself to reach the eventual state of “Permanent Nibbana.” Besides the personal benefits of being able to reach momentary states of happiness, tranquility, cool, and freedom from effectiveness at work. When our mind is not preoccupied with wants, we will have the focus, wisdom, and creativity which will guide us through difficulties. We also become happier and less sad. Nevertheless, I have decided last year to reduce my worldly responsibilities by passing on the CEO position to my daughter (Rarin Utakapan Panjarungroj), and to concentrate on what I am genuinely interested in, which is to produce Dhamma books and to advise the editorial team of Secret Magazine . I also offer advice to my children and our company’s executives from time to time. This year, I intend to take a break from worldly duties on Buddhist holy days, so I can have more time for Dhamma work, or to be more in the present with my body and mind. In my view, it is time to practice letting go. One day, we will have to let go of everything; we cannot hold on to anything including our bodies. My next exercise, therefore, is to practice letting go gradually so that one day I can let go of everything and enter a permanent state of bliss, calm and cool. What you have just read is a story about my measured steps along the path of liberation which probably does seem so profound when compared to that of a compassionate friend who has devoted herself to the path of the Great Teacher while enjoying her life to the fullest. This friend is Khunying Chamnongsri Hanchanlash, President of Rutnin Eye Hospital, who wrote “The Art of Lightness” and “Rolling the Mortar Downhill.” “I started on the Path when I was around 30. Out of curiosity, not faith. But as my interest deepened through reading and discussions, I decided to experiment with a few days’ solitary meditation retreat. It was then that faith came – through contact with and realization of the nature of the body and the mind, the body/mind interaction, the ‘thusness’ of it all. Also from seeing how fear and desire worked, rooted in the indomitable axis – the ‘I’. " But then, as life turned into a whirlwind with incredible mixture of ups and downs, I lost touch with Dhamma and the Practice. Only when I reached the depth of dukha, did I turn back to the Dhamma. I went to Suan Mokh in Chaiya at the time when Tan Ajahn Buddhadasa and Tan Ajahn Runjuan Indrakamhaeng were still teaching. After attending six courses, I stayed on for three more months. And after a brief period at home, I went off to Wat Doi Dhammachedi for 3 more months. That year, I spent a total of more than eight months in forest monasteries, practicing very earnestly. Those solitary times with unspoiled nature deepened my love for the forests. Today, I still go off every now and then to tranquil places where Nature reigns. In everyday life, I practice with awareness of the breath, or the body and the mind, or just the ‘knowing’ . " For anyone who is on the Path, the goal is there without having to be ‘set’ . However, there are ups and downs in the practice but I don’t really worry how near or far I am from the point of ultimate liberation. Walking straight along Sukumvit from Pleonchit you are bound to reach Asoke intersection, right? Sooner or later, depending on your strength. I don’t think being anxious or trying to get there in a hurry helps. Shortcuts might end in a blind alley, or you may fall and break your leg. Then, it might take you much longer, or you might never get there at all. "I n my view, Dhamma practice doesn’t mean leading a boring life, and having no worldly joy, since we are not ordained. On the contrary, if we can find a balance between worldly and Dhamma matters, we will lead an even more fulfilling life. I myself enjoy every day of my life with my loving husband, and we are able to do a lot of beneficial work. Every detail in life is an opportunity for Dhamma practice, meditation, and being aware of our present physical and mental states. "Traveling is fun no jet lags, sleeping well wherever we happen to be. When abroad with my husband, I love to walk in cities, in the countryside. " It is a good way of getting to know little streets and seeing this and that along the way. Sometimes I cover seven or eight kilometers on foot. I always feel confident and free when walking a good distance alone. "This year I shall be 72. The Dhamma has helped me to feel light and unfettered, enjoying my children and grandchildren without being a burden to them. Though Dhamma practice, I have become easygoing , and I enjoy living. When I am traveling, it is always fun as I sleep well and need not worry. "I have constant awareness of death, knowing that it can come any time, any place. It’s something we can’t ask for appeal. Once dead I won’t be able to help anyone, so I won’t worry about my children or grandchildren when the time comes. I have done what I can for them, so that’s that. When I go to bed, I silently bid goodbye to everyone, my husband, children, grandchildren, as I might not wake up the next morning. Things that are done are done. Things not done or not completed will have to be left as is. With that, I go to sleep. When I wake up, it feels fresh to be alive again." Born as a human being, one goes through joys, through sufferings, and end in death. Why not take this opportunity as a human being to release oneself from the cycle of suffering?” As you can see, life on the path of detachment is not as difficult as it seems and can bring happiness in unexpected ways. By now, some readers may think, “There is nothing unusual about retired people practicing Dhamma since they have nothing else to do.” To address this way of thinking, I have invited two other compassionate friends to talk about their paths toward eternal liberation even though they are rather young. Their Dhamma lives are no less beautiful, complete and balanced. We will begin with Khun Pang-Pattarin Sorsotthikul Managing Director of Renova Group Co., Ltd and author of “Boon Box” series. “From a very young age, I have observed the ways of life of people around me and wondered why we lead rather similar lives. We go to school, start working, get married, and start a family. Eventually, we become old, sick and we die. When I look at my own life, it is not so different. " ‘What is the purpose of our lives?’ This is the question that has been in mind. When I began my Dhamma practice, I found an answer. Not only did it remove all the doubts in my mind, but it also answered all the questions that followed. It became easier to be happy and more difficult to feel sad. I began to have faith in Buddha and Dhamma practice which has been the goal of my life. "Every day, I try to practice balancing my worldly and Dhamma work. I believe it is possible for everyone. At the heart of time management is how we set priorities in life. If we think something is important, we will find the time for it. As an entrepreneur, I need to take care of my business. Luckily, I have a strong management team, so my role is to design the overall picture and create policies and strategies. "By Dhamma work, I mean taking care of one’s own body and mind. We have to do it on our own. Although I am busy, I always find time for Dhamma practices. If anything is unnecessary, I try to do it less and less. In the last 2-3 years, after work, I choose to spend time alone quietly. I don’t watch TV and try to consume less information which has led to a much more balanced life. "Most importantly, I believe that we can practice Dhamma anytime, anywhere. A Dhamma practice consists of three parts: Sila, Dana, and Bhavana . Sila 5 are simple practices for laypeople, and they lead to a pure mind. For Dana , there is Dhammadana , Abayadana or even smiling or sharing good things with others when you can. These are little things that we can do in daily life. "For Bhavana , I regularly meditate or practice mindful walking for an hour or so in the morning in order to achieve a state of mental stability. During the day, where ever I am, in a meeting, eating, or walking. I try to return to my inner self and practice mindfulness whenever I can. "Mindful walking or meditation in the morning is difficult as it requires discipline and self-control. But it is very useful. Your mind is stable and you become more aware during the day. Whatever happens, we can maintain our mindfulness. On the contrary, when I am busy, lazy, and neglect my Dhamma practice, then my mind is less clear. I become more easily affected by events around me. When I notice this, I cannot bear the lack of clarity, and I automatically resume my Dhamma practice. "Today I am happy with doing things slowly, observing my body and my mind, polishing away defilements, gaining self-control. My mind becomes free, calm, and light, although I am still a normal person who is satisfied by gaining, having, and being, as is the nature of individuals who still cannot let go of wants. But Dhamma has taught me to enjoy happiness mindfully and to appreciate moderation because I know that when one still experiences worldly satisfaction, suffering is looking straight at you. " The balance between the two kinds of happiness, for me, is mindfulness practice which enables us not to be too attached to what we like and do not like, the true cause of suffering. When we become indifferent to everything, we experience a kind of happiness, which is light and free from both positive and negative stimulation. " At this point, I am still learning and trying to balance my time between worldly duties and Dhamma practices. When I get older, I will reduce my worldly work and engage in more Dhamma practice. I do not know exactly when but it will not be long. I will not wait until my body becomes too weak for mindfulness practices. "Now I know why we have been born. This is a question also asked by laypeople during Buddha’s time. Buddha’s answer is, ‘We are born to journey towards not being born again, when the causes of suffering, all defilements cease.’ Buddha has given us guidance, a map, and tools as well as detailed instructions. It is up to us whether to take the Path. I believe that all Buddhists who understand Buddha’s teaching have the same goal: ‘to end suffering permanently or to reach Nibbana’. This is also my goal, and it will be my ultimate achievement as a human being. Samsara is frightening. If we are still careless and do not follow the Path, there is no knowing when we will reach that destination. As for me, I have begun the journey although I cannot tell when I will arrive…Come join me on this journey.” My last compassionate friend who will share the story of her journey towards the end of samsara is Khun Oom Siriyakorn Pukkawes , a modern woman with her unique way of thinking, her media persona, and her “unusual” choice of lifestyle. You may wonder, “Does this celebrity practice Dhamma? How did she get started and is she really one of the Sakyadhita following the path to Nibbana?” “Dhamma is not at all new to me because I have always been interest in the practice and actually began when I was in Grade 4. But I had to wait 20 years to find the right teacher. At that time, I was asking myself, ‘What would my life be like from now on?’ Then, I received a phone called to tell me that I might try the meditation course by Mother Siri Krinchai of The Young Buddhists Association of Thailand Under the Royal Patronage. That was my first formal meditation course. Since then, my life has changed significantly. I have been practicing Dhamma regularly by praying, meditating and if I have time, walking mindfully before going to bed. At the beginning, I didn’t understand many things until four years ago. One day, I woke up thinking. I’m unhappy. Even though I have everything, why do I ask my life, ‘Why was I born?’ " Luckily, I had a chance to attend the meditation course at the Goenka Dhamma karnchana Meditation Center in Karnchamaburi. Friends had urged me to go there before, but I wasn’t convinced back then. Through this course, I found the answer. We were ultimately liberation, so we will not be born again. "Some people may say, ‘Do not create expectations in Dhamma practices. Do not hope to reach Nibbana,’ but I can say that I do hope to reach Nibbana. One needs to have a goal in whatever one does. This is how I have lived my life. " A Dhamma practice does not enable you to let go without working hard or without ambition. I still devote my every best to everything that I do, but I have Panna and Upekkha to create balance in my life. If I do my best, but the outcome is not what I have hoped for, I can accept it. "This is also the way I think about Nibbana. If in the end I am born again, that is how it will be. But my intention is to become ordained, away worldly life, if I am reborn as a man. But that is something that will happen in the unknown future. For now, I just think that although I am a woman, I can still practice Dhamma because it is nature. We practice Dhamma according to our nature, but we must be focused and brave. Battling with defilements is the most difficult task of all. Nevertheless, I believe that the most important thing for this journey is that we have to live with the bodily and mental truth. What is our present mental state? What happens when we face temptations? We just keep learning without having unreasonable expectations. Many people say that Dhamma practitioners must not be angry, greedy, or ignorant. But I want to say that Dhamma practitioners are still not free from defilements, but we become more aware of them. For instance, I still go shopping, but I do it more mindfully, and I can see myself and how greed works. "With this way of thinking, I have become much happier. Every day, I still enjoy my worldly life, and I actually find more fun in it because at the same time, I am learning and testing my mind’s strength. I once told an adventure friend that a Dhamma practice is even more challenging than bungee jumping. In my daily life, apart from doing what I love such as acting and producing the TV show ‘I Will Be a Farmer’, I practice Dhamma every day. I meditate for two hours and observe my state of mind many times during the day. Whenever I have time, I attend the Goenka meditation course. Whatever happens, my final destination is the same, which is the liberation from the cycle of suffering…in the end.” Finally, to re-emphasize the beauty of a life devoted to the Path of Buddha, I would like to end this article with the experience and views of Venerable Sansanee Sathirasuta Sakyadhita who is leading others on the Path to Liberation. She has sacrificed her personal comfort to pave the way for us toward Nibbana. “From the beginning until now, it has been 30 years on this Dhamma Path. One thing that has not changed is my final destination, the calm and cool place called ‘Nibbana’. All along, I have devoted myself to mindfulness practices, to have Panna, Sila and Samadhi in every action, word, and thought, continually observing my actions in the present. " At the same time, my aim is to ‘Vimutti’ or the ultimate freedom while being able to benefit the world and society. This is the task of Sathira-Dhammasathan for the last 25 years. As I am walking down the Noble Path, I am giving the same opportunity to others. Sathira-Dhammasathan is committed to introducing Dhamma to society through different media channels such as the radio, television, magazines, and the internet. We also offer regular meditation courses. The most important task, however, is Dhamma for women and children. I began 20 years ago when many children were abandoned. Many people asked, ‘How can Buddhism be involved?’ That’s why I started the project ‘Ban Saisamphan’ to help mothers with unwanted pregnancy raise their children. Although they have been badly abused physically and emotionally. Dhamma has helped heal their wounds and nurture both the mothers and the children. " This project, however, is still focused on short-term solutions. Our next step is prevention, so we have come up with the project ‘Purity of the Mind from inside the Womb’. We will help parents prepare themselves to raise children who will follow the Noble Path and to build a family of mindfulness, from birth till death. As you can see, our work begins at the beginning of life and continues until it is returned once again to nature. " My latest project is Savika Sikkhalaya which began three years ago as a university of Dhamma. Young people will be encouraged to follow the Buddha’s teachings, to uphold Dhamma as the core of their livelihood. Graduates will receive degrees from Maha Chulalongkorn University . Our objective is to provide an opportunity for women to study Dhamma. This is a concept that I came up with 30 years ago. Women will not be victimized if they have knowledge and wisdom which is developed through mindfulness practice. In this way, they will have a good look at their own lives and protect both their body and their mind, managing both positive and negative impacts with wisdom, awareness and joy . Savika Sikkhalaya is created for the teaching of Dhamma. One can embrace Dhamma without leaving the worldly sphere completely, but one can live without being tainted by it. Live as a noble person engaged only in good deeds with compassionate friends to show the way. It is a community of monks and laypeople who live by Dhamma principles. Our task is, therefore, ‘To produce Noble Individuals it is not impossible.’ Today, we are earnestly continuing the projects of Sathira-Dhammasathan, with the will give and determination to help and support others. I have an inner commitment to release myself from Samsara and the outer commitment to serve humanity as a gesture of gratitude towards Lord Buddha. No matter what attire I am wearing or how I am referred to, as long as my journey is on the Noble Path of mindfulness, being able to live the rest of my life peacefully and in the most beneficial way as a daughter of Buddha…that is al l.” It is my hope that the journeys of the five Sakyadhita will lead you to a new goal in life and that you begin to believe that “Nibbana” as cessation of suffering is real and possible in our lifetime. All you need to do is to welcome Buddha’s Dhamma into your life and put his teachings into practice . I can guarantee that once you design Dhamma practice, a state of happiness, calm and freedom will, according to Buddha, enter your life “with seven days, in less than seven months and before seven years elapse.” จาก : นิตยสารธรรมสวัสดี ฉบับที่ 6 มิถุนายน 2554

Regional poets honoured at the 2007 SEA Write Awards Thai poet Montri Sriyong joined his fellow laureates from eight other Asean countries recently for the 2007 SEA Write Awards Presentation Ceremony and Gala Dinner at The Oriental. Gracing the event was HRH Princess Sirivannavari Nariratana, daughter of HRH Crown Prince Maha Vajiralongkorn. Along with past SEA Write laureates, guests at the dinner included noted members of literary circles as well as representatives of diplomatic, business and social communities. While guests waited at their tables, Princess Sirivannavari Nariratana granted a private audience and photo opportunity to the SEA Write laureates and the keynote speaker, Sarah Bradford, Viscountess Bangor, in the adjacent Embassy Room, where the writers presented copies of their books to the princess. The group then joined the other guests in the ballroom where dinner was served. After dinner, official proceedings began. The laureates accepted their awards from the princess before giving a speech. Most spoke of the role writing played in their lives, and how their poetry served not only to free their imaginations and ideals, but also to record social and historic events in their countries. Without exception, they reflected on the role of literary works to create better understanding, harmony and peace in global society. The highlight of the evening was the keynote address by Sarah Bradford, who has written biographies of Benjamin Disraeli, Princess Grace of Monaco, King George VI, Sacheverell Sitwell, Queen Elizabeth II, Jacqueline Kennedy Onassis and most recently Diana Princess of Whales, who was the topic of her speech. To open Bradford spoke of a letter she received from a Muslim writer based in Kowloon telling her of his experience meeting Diana. “He wrote how he had told her about his ‘striving days to achieve some dreams’ and how, at the end of their conversation she had very affectionately and tenderly shaken his hand, saying ‘Have faith in God and yourself, my dear Muslim brother.’ Upon this, he had burst into tears of emotion: Diana took out her handkerchief and dried his tears telling him not to be a crybaby, to be strong and believe in himself.” This incident noted the Viscountess, “conveyed a message of compassion and humanity which transcended borders and races”. She went on to tell the audience about the mystique of Diana who was “exceptionally resistant to formal education… her favourite reading was to be the novels of Barbara Cartland, hardly the ideal handbooks for a modern marriage. “She was beautiful, charming, witty but when her dark side was uppermost even her friends would admit she could be a fiend.” Her mother’s departure when she was only six years old, and her parents subsequent divorce had a profound effect on Diana remarked the Viscountess. “More than most people she longed for love and protection and an unbroken family. Charles’ rejection of her fulfilled her deepest fears, provoking suspicion hysteria and even at her worst moments, paranoia, specifically the notorious BBC, Panorama interview in which she intimated people were out to get her and famously declared that ‘she won’t go away’.” Yet in the end, noted Bradford, it seemed to be Diana’s almost palpable compassion and empathy with people of all cultures and races that made her unique. To round off the evening, general manager Kurt Wachtveitl gave his own Diana anecdote. As further proof of her international appeal, he recounted how the hotel welcomed Prince Charles and Diana during their visit to Thailand. Never before had there been so many people milling around the hotel lobby, he said, and at one stage he was afraid their combined presence would cause the wooden bell chandeliers to fall down. The reference to Barbara Cartland in Bradford’s speech also spurred Wachtveitl to note that the hotel had a Barbara Cartland suite, which currently was not decked out in her trademark pink for fear the Japanese businessmen staying there would flee in shock. Wachtveitl said he had once admitted to Ms Cartland that he had never read any of her 600-odd books and was curious to know what they were all about. “Oh, all my books are the same,” she answered as quoted by Wachtveitl imitating her shrill voice, “on the last page the virgin always gets married!” As a final gossip offering to the audience, Wachtveitl noted that the royal couple must have still been close at the time of their visit as only one of the bedrooms in their suite was used. The hotel boss had immediately gleaned this bit of information from the butler the next morning. We will be waiting in anticipation for the publication of Wachtveirl’s memoirs. After 40 years at the hotel, this Charles-Diana titbit must be merely the tip of an iceberg! From : Bangkok Post, Outlook. October 21, 2007

Tomorrow is Constitution Day, when Thailand marks the day in December 1932 on which its first constitution was promulgated. Nantiya Tangwisutijit and Subhatra Bhumiprabhas report on research on the extent of external influences on the change to the country’s system of governance from absolute to constitutional monarchy in that year. THE MODERN history of Thailand is marked by two major waves of political change, the first during the reign of Rama V (King Chulalongkorn) 1868-1910, and the second during the reign of the second during the reign of his son Rama VII (King Prajadhipok) 1925-1935. While the first wave of change over a period of time under Rama V was deemed the inevitable result of outside pressure at the height of Western colonisation of surrounding countries, the 1932 revolution is usually described as a matter of internal politics. In June 1932, a group of intellectuals and bureaucrats calling themselves Khanna Rat (the People's Party) overthrew the absolute monarchy in a bloodless coup, leading the country into the realm of a political democracy. However, a group of political scientists at Thammasat University argue that the focus on internal factors that brought about the changes in 1932 largely ignores the immense roles of the international community. Thailand (known as Siam up until 1939) under King Rama VII had a large ex-patriot community of diplomats, economic consultants and other professionals, just as in the reign of his father. The Thammasat University group found a rare memoir of Japanese Ambassador Yasukishi Yatabe, who witnessed the turbulent political changes in the country. The memoir, they say, indicates Japan's involvement in the 1932 revolution. Yatabe, who arrived in Thailand four years before the revolution and stayed for another four years afterwards, recorded that a member of the People's Party paid him a visit to ask for military assistance immediately after the party seized power from the monarch on Junr 24, 1932. "[The role of] Japan in Thailand at that time was probably like that of the United States today. [That is,] anybody who wanted to stage a coup had to seek its consent," said Sombat Chanthornvong, the head of the research project entitled "The World and The Reign of Rama VII: A Global and Critical Perspective", sponsored by the King Prajadhipok Insititude. Both King Prajadhipok and Pridi Bhanomyong, head of the People's Party, paid separate visits to Japan during their years in power. The king went to Japan three times during his reign. Sombat said that studies about the social and political changes during the reign of Rama VII, as well as about the monarch himself, have mainly emphasised local views while under- analysing the influence and perspective of the international community. It is hoped that this new research will fill a gap, as well as widen the analysis about this important chapter in Thai political history. The first seven months of the three-year project have been spent scouring old documents from both domestic and international sources with special emphasis on the roles of the superpowers in the region at that time - Britain, the US and Japan - in their relationships with Thailand, as well as the interplay between themselves. So far, most of the documents found are from British and Japanese sources. Some of the documents, such as Yatabe's memoir, are in the process of being translated into Thai. Dr Nakarin Mektrairat, who is Sombat's deputy on the research project, said the memoir, entitled "My Eight-year Experience in Siam", had just been discovered and therefore had never been used in any research before. Although conclusions are still far down the road, Sombat said that at some levels they could draw parallels between international politics then and now. "Just like today, foreign diplomats and officials then were here to look after the interests of their countries in Thailand," he said. "Most Western countries were interested in trade benefits while Japan also had a military agenda." They also kept their eyes on each another. For example, Cecil Dormer, the British minister in Bangkok in the early 1930s, described relations between Thailand and Japan before 1933, as being "devoid of any special feature of interest". But in October 1933, the British administration subdivision at Victoria Point in Burma, submitted the first official report that "raised the alarm over Japanese designs and infiltration in Thailand". According to that report, Japan had approached the Thai government seeking permission to land troops and attack India from Thailand. Dormer's source was the secretary to the governor of Ranong, a province in the Kra Isthmus in southern Thailand. On this, Dormer commented in December 1933 that, "I'm not in a position to say whether a Japanese [invasion of Thailand] for the purpose of attacking India, or Malaya is likely to form part of their military plans, or at what stage...it would be attempted. But assuming that it were considered a feasible operation, i should have thought it unlikely that Japan would have approached the Thai government and taken them so early in the day into their confidence." The British minister added that the Japanese were making enquires about landing grounds and flying conditions in Thailand, and that a number of Japanese who visited Thailand recently were reported to be army officers. "Therefore, from 1933 onwards, in view of the new Japanese interest in Thailand the British kept a close watch on Japanese activities in the Kingdom," wrote Dormer. Prior to these developments, the overthrow of the absolute monarchy by the People's Party was certainly a monumental political event that foreign diplomats paid particular attention to. At dawn on June 24, 1932, a group of young, Western - educated lawyers, military officers and bureaucrats declared victory in the name of the People's Party in a bloodless revolution that turned Thailand into a constitutional democracy. Nakarin said Yatabe had a close relationship with the royal family but at the same time had sympathy with the People's Party, as he had anticipated that relations between Thailand and Japan would benefit from this political change. Yatabe wrote in his memoir that he was so curious about the King's condition after he was overthrown that he went to the train station where the monarch was to disembark upon returning to Bangkok from his summer palace at Hua Hin for the first time since the revolution. Meanwhile, in the British Documents on Foreign Affairs, Dormer wrote to his superior, Sir John Simon, on August 3, 1932, that "...The King is virtually a prisoner, but as far as one can tell the people as a whole are still loyal. His Majesty is too powerful an asset to the government for them to run any risks of his being captured and placed at the head of a rival group. "I am told the fact that the King is still there us enough for the people in the provinces. And that they are indifferent to whatever other changes might have taken place." In another letter to Simon, written on August 20, Dormer added: "According to information given to me by a high official of the [royal] court, who is in close attendance upon the King, the leading members of the executive committee go two or three times a week to the royal villa to consult His Majesty. And he says that their relations are perfectly amicable. "The King is visited daily by Prince Svasti, the Queen's father, and Prince Parachatra; and other members of the royal family and of the court come and go freely. "He has only been outside the villa once, when he was on the river in his speed-boat. I am told that he [the King] doesn't wish to receive or meet foreigners because he feels he has 'lost face'." Upon conclusion of the research in 2005, Sombat hopes to find many more pieces of the jigsaw to widen the perspective and analysis of Thailand during the years of major political change. "I hope Thais will open their hearts to the new findings," he said. "The progress of our society largely relies on relentless efforts to seek new knowledge and we hope to be a part of this important process," said Sombat. The Nation December 9, 2003

For Khunthong, You Will Return at Dawn I have been asked by many people why I have translated so many stories from Ussiri Dhammachote's ' Kunthong, You will Return at Dawn' collection. The answer is simply that I like them. The next question is 'why '. The answer is no longer so simple. The sensitivity and compassion in these works appeal to me. Ussiri's prose often verges on poetry because of these qualities. One senses them in his portrayal of people and their environment, whether it be urban or rural. Ussiri conjures images of people rather than characterizing them. He is critical but never bitter with the human race. Without ranting at social injustice, he touches our conscience with his sympathy and compassion for victims of society and circumstance. I share Ussiri's awe for nature. His treatment of nature, especially water, is poetic and almost mystical. Rain becomes an element of the human psyche, interwoven into the consciousness, destiny and spirituality of his people. I love Ussiri's water. His rain fall “like smooth drops of tears sliding down a young girls cheeks” or ''came down lightly in white thread-like lines, blown by the paddy wind into luminous curves against the grey backdrop of the sky. Is pours captured the morning's fugitive sunbeams and refracted them into exquisite rainbow colours visible only from afar.'' In his stream, there is '' the whispering of the water…soft and dreamy like my mother's song when she sings me to sleep.'' All of the stories in this collection are sad. None are pessimistic. Ussiri condemns the waste, torment and injustice that he sees around him, but he does not hate humanity. It is the gentle dreamer in this social critic that saves these works from pessimism. In translating his work into English, it has not been easy to do justice to Ussiri's sensitive prose which is often almost lyrical. I would like to thank Ussiri Dhammachote for his encouragements, and Mary Jo Ratanakul Serireongrith for reading and checking my manuscript. Many of the translations that appear in this book have either been published or broadcasted. Their first publications are in Thai P.E.N. Anthology of Short Stories and Poems of Social Consciousness, the Bangkok Post, and Living in Thailand; three were broadcasted on my weekly programme, ''Voices and Ways of Thai Literature'', on Radio Thailand External Service. Chamnongsri (Lamsam) Rutnin March 3, 1987.

Chamnongsri L. Rutnin (Hanchanlash) Somewhere in timelessness, there lived a young man whose heart had a secret door. Behind the closed door, there was a garden with songbirds, sweet fruits, and soft-petalled lotuses that grew in a crystal-clear pond. People could not see these wonderful things for the door was always shut. All they could see from the outside was the richness of his beauty, and they could hear melodies of birdsong in his voice. There was a barrier that prevented them from looking deep into his black eyes. Many wanted to see the wonders that were hidden in his heart. But he only smiled and kept the door locked and barred. He did not think them wise enough to fully enjoy of his treasures. As years went by, the lotuses grew more and more beautiful. The fruits were more lush and colourful, and the birds sang as though their hearts would burst behind the door that never opened. One day came along a young girl. Her face had the purity of a lotus flower. Her eyes shone like black crystal, and her voice was as sweet as music of birds. She gave the young man luscious fruit and fragrant flowers from her garden. The young man was charmed by her gifts. He could see the beautiful garden in her heart: but he only smiled, and took care that she could not see too deep into his eyes. The girl knocked on the closed door of his heart until her hands bled, but it remained tightly shut. Sadly, she went away. When she was gone the young man turned to look behind his locked door. He saw his garden bright and glittering as never before. The fruit, the flowers, and the lake had turned into crystal, even songs of the birds had changed into crystal notes that had no sound. He thought to himself that the garden was more beautiful than ever and more precious. No one must be allowed to see it for they might reach inside and chip something in his priceless crystal garden. He added a padlock to the lock of the door and threw away both keys. People felt an intangible change in the young man. His beauty had a brighter shine to it. The melodies of birdsongs in his voice were brittle. His black eyes had a mysterious brilliance that was sharp and cold. And he seemed to like walking alone. From: On The White Empty Page and More .2001.

DR JINGJAI HANCHANLASH HAS SPENT HIS CAREER PROMOTING SOCIAL DEVELOPMENT TO IMPROVE THE LIVES OF PEOPLE, ACCORDING TO NACHAWAN ISRASENA NA AYUDHYA A man of 66 years would likely be retired, perusing luxury cruise brochures in the comfort of a reclining chair while watching his favourite sports on TV. But Dr Jingjai Hanchanlash is far from being that man. Indeed, his current roster of endeavours would exhaust a man half his age. Fluent French-speaker Dr. Jingjai is a graduate of Caen University in Normandy, France, where he earned a bachelor’s degree in political science and a master’s and doctorate in public law. Spending half of his life abroad, Dr Jingjai, apart from his early career in the kingdom at the Department of Technical and Economic Cooperation, has more than 20 years’ experience with the International Development Research Centre (IDRC) and its branches in Canada, Singapore and Hanoi. The IDRC’s mission is to assist developing countries in terms of appropriate project funding. His area of focus is to perform research on, and counsel, Asian countries. Based in Singapore for 18 years, he oversaw the selection of projects and their funding for approximately 20 Asia-Pacific countries. His last three years at IDRC took Dr. Jingjai to Vietnam at a time when the country was first revealing its face to the world and he was there to match its needs with the right projects and funding. His return to Thailand 11 years ago has been a boon to many companies and organisations. Loxley Public Co engaged his extensive experience on foreign cooperation agreements, with his own emphasis on assisting social development. Currently, Dr. Jingjai serves as the first chairman of the Thai-EU Business Council. “The EU wanted to concentrate on Southeast Asia and suggested setting up a chamber of commerce here,” he says. “However, due to a Thai law that a chamber of commerce must represent a specific nationality, I advised that it is best to establish a business council instead.” The Thai-EU Business Council is baked by the Ministry of Commerce, Ministry of Industry, and by private-sector representatives like the Thai Banking Association, the Thai Chamber of Commerce and the Federation of Thai Industries. “The work focuses on such issues as non-tariff barriers and health and safety early-warning systems in regard to food and chemical use. The overall purpose of the council is to enable both the EU and Thailand to protect economic interests by making sure each entity’s business community complies with laws and regulations.” On a similar international relations note, Dr. Jingjai is the kingdom’s first honorary consul of Jamaica, whose job is to promote Jamaica and strengthen ties between the two countries. He was selected because of his familiarity with the country gained during his tenure at IDRC. In the personal realm, Dr. Jingjai’s path has had obstacles, but as in his professional life, he has weathered them and found new purpose from the challenge. After his wife passed away from leukaemia, he eventually met and married widower Khunying Chamnongsri Rutnin, an avid writer and social activist with whom he shares a common sense of service to society. Moving forward, Dr. Jingjai says he will continue to expand his knowledge and experience in the realm of international foreign cooperation. “I try to pursue diverse challenges,” he says. “Some may not end up being successful, but if you try different things, you have more choices and you will know what you are good at. I try to aim high and enjoy the journey to the summit.” From: FACES magazine , November 2008