Buddhist and Psychology Perspective of Emotions - By Thwaing Ching U Marma

Introduction:

   Emotions are very influential to our thoughts, words and actions according to Buddhist point of view. So, emotions in this sense it is much important in Western and Buddhist Psychology.  Emotions play bigger parts in psychology. Dr. Padmasiri de Silva, explained that, ‘Emotions are generally regarded in the mind of the Buddhist as aspects of our personality that interfere with the development of a spiritual life, as unwholesome states ethically undesirable, and roadblocks to be cleared in the battleground between reason and emotion. In keeping with this perspective emotions are described as states of "agitation" or "imbalance."’[1] Between Buddhist and Western Psychology, there are not many differences. They both aim at the same aim or objectives because they Emotions influence our thoughts, words and actions.

   It is said that, Emotional developments are also, shaped and influenced by our environment, society and individual life-style. ‘The emotional development of people has been the subject of serious study. There are significant differences in the emotional development of people depending on the relevant cultural and social variables. In fact, certain societies are prone to give prominence to certain types of emotions (a dominant social ethos). There are also differences regarding the degree of expressiveness and control of emotions. The important point is that each of us develops a relatively consistent pattern of emotional development, colored by the individual's style of life.’[2]

Psychology Perspective of Emotions:

   In the Western sense view, Emotions have bigger impact on us. Many psychologists have done their experiments too. I would show some experiments done by them down below. Now, let us see what is meant by Emotions in Wikipedia. ‘Emotion is the complex psycho physiological experience of an individual's state of mind as interacting with biochemical and environmental influences. In humans, emotion fundamentally involves "physiological arousal, expressive behaviors, and conscious experience." Emotion is associated with mood, temperament, personality and disposition, and motivation’[3].

   Here in one of the book, the authors divided experiments of emotions into three chapters: Expressive movements, Energetic, and other bodily changes. 

   In the one of the book on Psychology there is in the Expressive Movements on Emotion. ‘In these descriptions one can find three different aspects of emotion. In the first place, an angry man behaves in a particular way: his actions are gross and powerful, often without due regard to the finer requirements of the situation; he may ‘’ have the strength of a demon” but be “blind with rage.” In the second place, he manifests clear symptoms of internal physiological changes in his rapid breathing and flushed face. Finally, he has character act eristic introspective experiences that he can report. Many of these introspective experiences have long been traced to physiological changes such as dry mouth, rapid heartbeat, and constricted breathing; examples from many literatures have been collected.’  (Kurath, 1921; Kanner, 1931)[4]

   In the above quotation, we see that, Western psychology has the well organized in their explanation and went into deeper understanding due to their lifetime research on Psychology. It says that, Emotions can show many expressions. So, it has been show above giving three aspects of Emotions.

   So, without going much more about Western Psychology, I would just say that, there was used the method of impression to know an oderly description of introspect emotional experience. So, here by, I got a good but a bit long paragraph about the method of impression which may help us for better understading. ‘The method of impression: At one time or another each of these aspects has been of major interest to psychologists. The early experimentalists (ca. 1900) hoped to reach an orderly description of introspective emotional experience by using the method of impression. A stimulus was given, and the subject reported his experience. Wundt (1896) proposed a system of three dimensions of feeling – the traditional pleasant- unpleasant dimension, one which he called the excited quiet, and the tense-relaxed dimension. An emotion was a complex conscious state or process characterized by these feelings and also including a multitude of bodily sensations. Titchener (1909), Wundt’s pupil, regarded only pleasantness and unpleasantness as elementary feelings all the rest consisting of sensations. The general view at the time was that the core of an emotion was the conscious state which aroused the bodily changes and so produced the sensations.’[5]

A revolutionary suggestion had been made by William James (1884, 1890). He regarded the emotion of fear or anger as primarily a form of instinctive behavior and only secondarily as the mass of sensory experience produced by the various bodily responses. A roughly similar theory was proposed independently by the physiologist Lange (1885). The James-Lange theory, which created quite a stir because of its reversal of the common-sense view of emotion, states that the sight of a bear in the woods causes running, rapid breathing and heartbeat, etc., and that the sensations resulting from such bodily changes fuse with the perception of the object to produce the experience of the fear. In other words, first there is the perception of danger, then the escape reactions, and last the feeling of fear. It should be noticed, however, that James as well as Wundt and Tichener considered the emotional experience as the major fact for psychology which was then defined as the descriptive science of consciousness.’

   In the Western Psychology, facial expressions of emotions also much important to know, because every parts of our body are associated with important sense organs; and of course, there are other responses as Voice and Gesture. ‘Facial Expression: Literature and common sense unite in suggesting the obvious place to seek patterning in emotions – the face. The musculature and skin of the face are extremely mobile. Furthermore, they are associated with important sense organs, with breathing, and with intake of food and water. Finally, any facial changes that might be associated with these vital functions are exposed to full view of others…’[6]

  So, from my point of view, Western psychology perspective on Emotions have been deep, a lot to learn, especially interesting because they got experimented and gone through severe research on it.

Buddhist Perspective on Emotions:

  In Buddhism, it is said that, two kinds of Emotions, which is said mainly said to be Sukha which means happiness, and Dukkha, which means suffering. It show that, all kinds of emotions, included either in the Sukha or Dukkha. ‘In keeping with this perspective emotions are described as states of "agitation" or "imbalance.’ So, Pleasant feelings (sukhaa vedanaa) and painful feelings (dukkhaa vedanaa) are affective reactions to sensations.  It is clearly stated that, Emotions, influence out thoughts, words, and actions. ‘Buddhists and Psychologists alike believe that emotions strongly influence our thoughts, words, and actions; and at times, they help us in our pursuit of transient pleasures and satisfaction. From a Buddhist perspective, however, some emotions are conducive to genuine and enduring happiness and others are not. The Buddhist term for such happiness is “Sukha,” which is a state of flourishing that arises from a state of mental balance and insight into the nature of reality. Rather than a fleeting emotion or mood, it is a state underlying and suffusing all emotional states. Many Buddhist contemplatives claim to have experienced such Sukha, entailing a conceptually unstructured and unfiltered awareness of the true nature of reality.[7]’ It can been seen that, Buddhism is interested in figuring out which mental activities will increase one’s well being and which ones will be harmful in the long run. ‘Sukha and Dukha are interesting as they do not distinguish between emotions and other more cognitive activities. Buddhism is more interested in figuring out which mental activities will increase one’s well being and which ones will be harmful in the long run.’[8]

   So, though many may say that Buddhist people though holding the high interest in Buddhist psychology haven’t got experimented. But from my point of view, Buddhist people used the method of meditation to experience all kinds of emotions and feelings. It is surprising that, many people from the time of Buddha have got enlightened and understood the deeper level of Emotions and feelings. So, I think that, while we are developing our mind in meditation, controlling our Emotions and feelings come first, because those lie on desire and destructive emotions which is bad for meditation practitioner. ‘We have begun to examine highly experienced Buddhist Practitioners in regards to their biological activity during emotional episodes (Lutz, Greischar, Rawlings, Ricard & Davidson, in press), their sensitivity to the emotions of others, and how their interactive style may transform the nature of conflictual interactions. Such study of Buddhism’s most expert practitioners may change psychology’s conception of what at least some human beings are capable of achieving.’[9]

   ‘The initial challenge of Buddhist meditative practice is not merely to suppress, let alone repress destructive mental states, but rather to identify how they arise, how they are experienced, and how they influence oneself and others over the long run.’ This explanations is similar to what I have said above.

   The craving, hatred, are main destructive for the mind. Because according to Buddhism, it is said that, and delusion of grasping onto one’s own and others’ the Self, is always in a state of dynamic flux which arises in different ways, and is profoundly interdependent with other people and the environment. So, in psychology, there are always, negative and positives Emotions which is harmful for oneself and others.

   So, in Buddhism, Craving, Hatred, and delusion of grasping onto one’s own and others’ are emotionally destructive. But, it does not mean that all Emotions are bad. So, Buddhists are that, they cultivate and develop the mental states to purify and control the craving and hatred. Buddhist psychology used Meditation as their experimental to improve mentally and physically, and also the qualities of their lives.

   And of course, In Buddhist psychology, Four Sublime States which are Metta, Karuna, Mudita and Upekkha (Loving-kindness, Compassion, sympathetic joy, and equanimity) are also aimed by all Buddhist which are taken in the Positively.

Conclusion:

   So, in my conclusion, I would say that, Western Psychology has many things to describe about Emotions. They have gone through many experimental and written books on Emotions can be found. In Psychology, Positive and Negative Emotions are there, pleasant and unpleasant, sensations and expressive behaviors, and conscious experiences are there explained. But in Buddhism also many things to be shared and discussed about, like Sukha Vedana, And Dukkha Vedana, six roots of motivations, wholesome and unwholesome etc. So, in Buddhism, our aim is to destroy craving, hatred which is included in Emotions and fine permanent happiness. So, Buddhist use the tool of Meditation to heal and search for the truth and fine the real happiness which permanently lasting happiness. And there are good Emotions also which are helpful to lead our spiritual path. So, from my point of view, I appreciate the Buddhist perspective of Emotions because explained well and showed the way to end all kinds of influential Emotions which are bad for our mentally and physically and attain the permanent happiness.  

References:

1. Mohsin, S.M, & Banarsidass, Motilal, Experiments in Psychology, Delhi Varanasi Patna Chennai Bangalore, Calcutta Pune Mumbai, First Edition, 1957
2. Woodworth, Robert. S, & Schlosberg Harold, Experimental Psychology, Revised Edition, Oxford And IBH Publishing Co., Calcutta, Bombay, New Delhi, 1938.

3.      Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.

4. Sir D. B. Jayatilleke Commemoration Lecture, Colombo, 1976  by  Dr. Padmasiri de Silva

Websites:

1. . http://en.wikipedia.org/wiki/Emotion (viewed on 9/9/2010)
2. http://mingkok.buddhistdoor.com/en/news/d/4941 (accessed on 08/09/2010)

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[1] Sir D. B. Jayatilleke Commemoration Lecture, Colombo, 1976  by  Dr. Padmasiri de Silva

[2]  Ibid, page 03

[3] http://en.wikipedia.org/wiki/Emotion (viewed on 09/09/2010)

[4] Experiments in psychology – by S.M. Mohsin, 1957.

[5] Experiments in psychology – by S.M. Mohsin, 1957.

[6] Experiments in psychology – by S.M. Mohsin, 1957.

[7] Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.

[8] http://mingkok.buddhistdoor.com/en/news/d/4941 (accessed on 08/09/2010)

[9] Buddhist and Psychological Perspective on Emotions and Well-being – by Paul Ekman, & Richard J. Davidson.

Freedom as Guruntee of Peace and Happiness - by Thwaing Ching U Marma

Note: This is a summerized assignment from P.A Payutto's books. But i explained in detail of my understanding too.

Introduction:

   According to Buddhism, the main aim is to find real peace and happiness. But Buddhists people search for eternal peace, and peace and happiness to be forever in them. So, they hold the concept of Nibbana. Nibbana which is considered to be eternal bliss and happiness; so, Buddhists, while on the path to searching for Nibbana, they still like to be in peace physically and mentally. It is not only Buddhists that search for happiness, but also all kinds of beings in the universe. So, in this assignment, I would add also that of freedom which is need and wanted by all. Freedom can give us much happiness within ourselves.

   In the Buddha’s word, “There is no higher happiness than peace.” However, Buddhism prescribes freedom as another synonym for peace and happiness. Only the free person can be possessed for peace and happiness. Endowed with freedom, people can live happy and peaceful lives. There are roughly four levels of freedom, the achievement of which is indispensable for the realization of peace and happiness.”[1]

  So, above we can see clearly that, Buddhism value for peace in a higher sense.

Freedom as the Guarantee of Peace and Happiness

   In this assignment, I would like to add from the article of P.A Payutto, the important concept. He mentioned four main things, which are physical Freedom, Social Freedom, emotional Freedom, and Intellectual freedom. So, it would be clearer after I explain all those four in my own words and my understanding. Let’s see now.

1. Physical Freedom

This in another saying is Freedom in relation to the physical environment. ‘This includes freedom from lack of the basic needs of life-food, clothing, shelter and heath-care; safety from life-threatening calamities and unfavorable natural conditions; and the detached and wise use of natural recourses and technology so that we can derive benefit from them without being enslaved by them’.

   In the above paragraph, P.A Payutto wanted to say that, we need life-food, clothing, shelter and health-care which are basic necessities of life. And also he said that, we need to be safety from life-threatening calamities and unfavorable natural conditions which is needed indeed. So, he asked us to use the natural resources and technology in the proper way so that we get enough benefit without hardship later. So, this paragraph indeed is important advice for all, so that peace would be within our physical environment too.

2. Social Freedom,

In another saying is freedom in relation to other people, the community or social environment

   “This is represented by freedom from persecution exploitation, crime and injustice, violations of human rights, violence, terrorism, and war; it is the non-violation of the Five Precepts, or in more positive terms, a harmonious relationship with neighbors, social well-being, and such values as equality, liberty, fraternity, discipline, respect for law, tolerance and cooperation.”

    So, here, what I understand is that, as to see good social environment, we need to practice Five Precepts without Violation and take positively to our harmonious relations with neighbors, set up for values of equality, liberty, fraternity, discipline, and respect for law, tolerance and cooperation. This way, a society can understand each other better and live in peace through freedom from all kinds of violence, terrorism and war.

3. Emotional freedom

 “Ideally, this refers to the state of freedom from all traces of mental defilements and suffering, the state of mind that is unshaken by worldly vicissitudes – purified, sorrow-free, secure, and profoundly happy and peacefully – which is called NibbŒna. Emotional freedom includes the absence of all kinds of mental illness and negative mental states, or, in positive terms, the presence of such beneficial mental qualities as love, compassion, mindfulness and concentration. It is perfect mental health, consisting of mental clarity and purity, peacefully and happiness.”

   Here, he wanted show us, that to be emotionally free, we have to be free from mental defilements, and some worldly vicissitudes of life which make us unhappy and worry. In Buddhism, real happiness is Nibbana. In general what I understand from the above paragraph is that, we should be free from all kinds of mental illness and negative states and think positively which are beneficial for us that are in Buddhism, love, compassion, mindfulness, and concentration. This will lead us to peaceful mind and happiness.

4. Intellectual Freedom,

    “Included in this class of freedom are unbiased learning; freedom of thoughts and judgment and the exercise of knowledge and wisdom that are free of prejudices or self-interest; and the knowledge of all things as they really are, or insight into the true nature of all things, together with the emotional freedom which is its corollary and the life-view and world-view that are based on that knowledge. These four levels of freedom can be reclassified as three by putting the third and the fourth levels together as one and the same level, called “spiritual” or “individual” freedom.”

   So, here, we can put the emotional freedom and intellectual freedom together as one and the same level called Spiritual Freedom, or Individual Freedom. Without these two Freedoms, we can’t figure out how to use our wise talents of using resources in the society. So, those two are important too. So, actually we can not say this is important or that is important. The Four levels of Freedom, P.A Payutto used here are all important because all are interrelated and interdependent.

   “The four (or three) levels of freedom are interrelated and interdependent. Without a minimal amount of physical freedom, the road to the other three levels of freedom is blocked. Without intellectual and emotional freedom, the wise use of resources, which is physical freedom, is rendered impossible. Lacking the freedom of knowledge and wisdom, the heart can not be free. In the absence of the freedom of the heart, social freedom is only a dream.”

 

Conclusion:

So, here I would like to say that, venerable P.A Payutto has chosen four main levels of Freedom which important to live in peace and happiness. The way he had mentioned and categorized is much important to know.  With this fourfold freedom, real peace and real happiness, both within the mind of the individual and externally in society, are secured.

     With physical freedom, we are relatively free from the oppression of natural forces, and at the same time we do not exploit nature. Rather we make wise and unselfish use of natural resources to achieve mutual well-being for both man and nature. So we live at peace with nature. Equipped with all the facilities provided by science and technology as our servants, rather than our master, we can be said to have fulfilled the physical aspect of the good or ideal life. With this physical freedom as a foundation, we are in a good position to realize the other three aspects of freedom.

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[1] Buddhist Solution For The Twenty First Century – by P.A Payutto, Translated and Compiled by Bruce Evans.

Wat Doi Suthep - By Thwaing Ching U Marma

Introduction:

    Wat Phra That Doi Supthep is one of the famous Buddhist temples in Chiang Mai. “Wat Phra That Doi Suthep a significance place of worship and a spiritual centre for Chiang Mai people.”[1] It is a place to visit and make merit. The temple is famous for the place on High Mountain, the holy relic, and the legendary hermit and a white elephant.

   “The Syllable Doisuthep consists of two words Doi is a Nothern Thai term means a mountain while Suthep is a proper noun indicating a hermit who’s his original name is Suthewa who used to occupy this mountain to practice Buddha’s sermon longer than 1,200 years ago.”[2]

   So, we can see that, the name itself tell us a lot about the temple. The chronicle of Wat Phrathat (The temple contained inside with Buddha’s relic) Doi Suthep mentioned that, at the beginning of the 19^th Buddhist Century, there was a Thai Monk coming from Sukhothai, who was versed in Tripitaka, a graduate of Theravada Buddhism from Sri Lanka named Ven. Phramaha Sumanathera, he had also learned Theravada Buddhism from Ven. Phramaha Utumporn Puppha Mahaswami of Motama, Myanmar. He was highly respected by the people for his scholarship of Buddhist doctrine and discipline of thought; he spread out the Theravada Buddhism of Sri Lanka to the people in Sukhothai kingdom. Phra Sumanathera had traveled frequently for his religious work of teaching between Sukhothai and Srisajjanalai. It’s rule safe to conclude that Theravada Buddhism was rapidly flourishing in the kingdom of Sukhothai within a short period.

Wat Phra That Doi Suthep:

    If we see a Brief Historical Chronicle of Wat Phrathat Doi Suthep, in this paragraph I will write down short Historical Chronicle of Wat Phra That Doi Suthep. It is said that, one night, Sumanathera, while sleeping had a dream in which a deity appeared before him and told him that during the King Dhammasokaraj’s reign, he built a pagoda contained the Buddha’s real relic. No the mentioned pagoda had already become dilapidated nobody knew where actually the pagoda remnant stood.

“The deity implored the monk to go to the ancient city named Pang-Ja, it was one the road between Sukhothai, and Srisajjanalai (at present called Sawankaloke) among the ruins there was a place where a pagoda remnant stood. The place could be identified by a bush shaped like a stool; deep in the ground under the place was urn containing the Buddha’s relic. The deity continued telling Sumanathera to unearth the relic and keep it at a proper place.”[3]

  It is said, in the following morning, Sumanathera went to the King Luethai of Srisajjanalai for his an audience with, he related all his detained dream to the King Luethai. Sumanathera’s dream made the King satisfied and delighted, he prepared several different tools included men for supplying Sumanathera. All of a sudden; the monk together with is men went to the site of the ruins in Pang Ja with a view to dig up the relics. Before the beginning of unearth ceremony, they erected an impermanent pavilion near the ruins. At night, Sumathera performed a religious rite and prayed, just then, a bush nearby became illuminate with radiant light which was nothing, but a miracle performed by the relic itself, the monk and his men were convinced by the miraculous phenomenon that the relic was under the bush.

   Anyway, I won’t go further, so I would like to add a short History that I got from Google. Where it is clearly the dates were shown too. “The original founding of the temple remains a legend and there are a few varied versions. The temple is said to have been founded in 1383 when the first Chedi was built. Over time the temple has expanded, and been made to look more extravagant with many more holy shrines added. A road to the temple was first built in 1935[4]. ”

  

   “Doi Suthep hill has been seen as a holy place for more than twelve hundred years. The original inhabitants, the Lua, believed that the souls of their ancestors resided on the hilltop. When Buddhism was embraced by the Siamese people, the hill became the epicenter of the universe, and the centre of Buddhism in Lanna. The temple was built in the late 14th century under King Geu Na, and attracts many pilgrims and tourists, both local and international, throughout the year. Overlooking Chiang Mai from its lofty perch, some 3,500 feet (1,053 meters) above sea level, the temple is best visited on days free of cloud or heat haze; the view of the city, and the Ping valley beyond, is breathtaking. The temple lies roughly 15 kilometres from the city, and can be reached by road. From the car park across the road from the temple there are two ways of approaching this holy shrine: on foot, if you are fit enough to climb the 306 steps up an almost vertical Naga (serpent) staircase, or by the small cable car (20 + 20 Baht). Most people choose the latter.”[5]

   So, we see now that, Doi Suthep temple is on the top of the hill and it has been a holy place and respected by people over 1200 years. It is really a high mountain top where 3,500 feet above the sea level.

The temple is legendarily famous, because of a hermit, a white elephant, and Buddha’s relic. Most people go to worship that holy place and make merit there, but some goes, to over look the Chiang Mai over the top of the mountain and see many beautiful things in that temple. But, there are always daily tourists and Thai people climbed up that mountain to that temple. Let me put again about the legendary white elephant.  “According to this legend, a Buddha relic, which some say glowed, magically replicated just before it was about to be enshrined in the big Chedi at Wat Suan Dok. The "cloned" relic was placed on the back of a sacred white elephant, which was allowed to roam where-ever it wanted.

    The elephant eventually climbed to the top of Suthep Mountain, trumpeted three times, turned around three times, knelt down and died. This was taken as a sign that this was the spot where the relic wanted to be, so King Ku Na built the original of the chedi on Doi Suthep at the end of 14^th century.”[6]

   “The temple recognized as the symbol of Chiang Mai is Wat Phra That Doi Suthep, which is situated on a bluff overlooking the city on Doi Suthep. It was built during the reign of Phaya Keu Na as a place to enshrine relics of the Buddha which he had received as a gift from the Kingdom of Sukhothai. In later periods, umbrellas of the state were erected at the four corners, as well as a Naga stairway and an iron railing around the Chedi. Khru Ba Sri Vichai, a revered northern monk, later gathered his followers to build a road from the base of the mountain to the temple so that future generations could easily ascend the mountain to pay their respects to the relics. People came from all over the north and, without the help of any machinery, completed the work in five months and twenty-two days. To mark this event, a monument to honor Khru Ba Sri Vichai was erected at the base of Doi Suthep. ”[7]

   So, people helped to built up the stair case for the future generations to come. So, people finished the work without any machinery helps in 5 months and 22 days. So, it is a great effort to build up that.

Conclusion:

   So, Wat Phra That Doi Suthep is a famous temple in Chiang Mai. It is a holy place for Chiang Mai people. Most tourists and Thai people go there to make merits, visit and to over look Chiang Mai from above. The temple has the historical background. In short, I would say that, the temple is famous for, a legendary hermit, a white elephant, and a Buddha’s relic. “When Buddhism was embraced by the Siamese people, the hill became the epicenter of the universe, and the centre of Buddhism in Lanna.”  It is one of the oldest temples in Chiang Mai. It is built in the late 14th century under King Geu Na. People like to visit that place for many reasons. So, I have given a picture above which is a nice view about the temple from above in a drawn picture.

References:

[1] A History of Kruba Swiwichai (The Buddhist Saint of Nothern Thailand) A Story of Making Way upto Doi Suthep And A Historical Chronicle of Wat Phra That Doi Suthep, Translated by Somboon Punsuwan, Published in 1^st March 2005.

2. Chiang Mai, Nop Buri Si Nakhon Ping, National Library of Thailand Cataloging in Publication, Department of Curriculum and Instruction Development, 2002

3. Chiang Mai, A Portrait in Her 8th Century, Written by Kannika Promsao, Translated by Lawrence Maund, Photographed by Wisan Numkarng, Ittipon Elajukanon Suvin Vajrasthira &David Henley, Published by Within Book, 2005.

Referred Websites:

1.      http://en.wikipedia.org/wiki/Wat_Phrathat_Doi_Suthep (accessed on 12/08/2010)

2.      http://www.chiangmai-chiangrai.com/wat-phra-thart-doi-suthep.html (accessed on 12/09/2010)

3.      http://thailandforvisitors.com/north/chiangmai/suthep%20/  (accessed on 12/09/2010)

4.      http://thailandforvisitors.com/north/chiangmai/suthep/ (accessed on 12/09/2010)

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[1] Chiang Mai, Nop Buri Si Nakhon Ping, National Library of Thailand Cataloging in Publication, Department of Curriculum and Instruction Development, 2002

[2] A History of Kruba Swiwichai (The Buddhist Saint of Nothern Thailand) A Story of Making Way upto Doi Suthep And A Historical Chronicle of Wat Phra That Doi Suthep – Translated by Somboon Punsuwan, Published in 1^st March 2005.

[3] A History of Kruba Swiwichai (The Buddhist Saint of Nothern Thailand) A Story of Making Way upto Doi Suthep And A Historical Chronicle of Wat Phra That Doi Suthep – Translated by Somboon Punsuwan, Published in 1^st March 2005.

[4] http://en.wikipedia.org/wiki/Wat_Phrathat_Doi_Suthep (accessed on 12/08/2010)

[5] http://www.chiangmai-chiangrai.com/wat-phra-thart-doi-suthep.html (accessed on 12/09/2010)

[6] http://thailandforvisitors.com/north/chiangmai/suthep/ (accessed on 12/09/2010)

[7] Chiang Mai, A Portrait in Her 8th Century, Written by Kannika Promsao, Translated by Lawrence Maund, Photographed by Wisan Numkarng, Ittipon Elajukanon Suvin Vajrasthira &David Henley, Published by Within Book, 2005.

28th October, 2010

28th October, 2010

    Today is the day i opened a blog that will be with me and i will update important events and pictures here. So, some of my best friends can share and know me more from here in case i can not keep contact with them. If i read some important articles on the net, i would share the website with them.

     I am beginnig to worry for my last semester. As today is Thursday; our last semester will begin on coming Monday. So, i would better ready for it.