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The Journal of the Royal Institute of Thailand Vol. 30 No. 3 Jul.-Sep. 2005 736 SPIRITUALITY IN ART : BUDDHIST VALUES IN THAILAND Currently, art theory in Thailand deals with conventional art methods and studies; with few exceptions, contemporary issues and concepts are not emphasised (with few exceptions). Most Thai art scholars perceive spirituality in art as an unrealistic subject and thus insignifi- cant. However, it is perhaps logical to study contemporary Thai art in relation to its spiritual elements in order to further identify the concept of spirituality as an art form. We should be able to more readily iden- tify the characteristics and nature of the concept of “spirituality”. In order to find meaning in the transcendental and metaphysical world, contemporary Thai artists have associated with religion and with philosophy in an attempt to find the spiritual. As such, many have created a spiritual atmosphere of peace, serenity, calmness and tran- quillity in their artworks. In contemporary Thai artistic practice, the concept of “spirituality” depends largely on the formal reli- gious faith and belief in Buddhism, the dominant religion in Thailand. Consequently many Thai artists ex- press spirituality derived from their understanding of Buddhist values and ideas. This concern with “spiritual- ity” has been an indigenous main- stream in the history of contemporary Thai art. Thai scholars have connected Thai artists with the idea of “spiritu- ality” since the late 1950s. Apinan (1992) asserted that some artists, such as Pichai Nirand, Pratuang Emjaroen, Tang Chang, DamrongWong-Uparaj, Somsak Chowtadapong, Kanya Chareonsupkul, ChamruangVichien- khet and Vichai Sithirat, explored abstract art with Buddhism to find the spiritual in art. 7 Buddhism and Its Influence on Thai Arts and Culture Buddhism is the state religion in Thailand. Its existence is evident in that it is central to the moral and ethical values of the nation. Certainly, Buddhism underlines Thai cultural identity and belief systems regardless of the increasing awareness of the materialism and consumerism inher- ent in globalisation. The impact of Buddhism on Thai culture and belief systems is visible in all aspects of Thailand’s cultural heritage; Thailand is called the “Land of Dhamma”*. (*Also, “Land of Buddhist teaching” is a slogan used to depict Thailand as a land of many Buddhist temples, since Buddhism predominates in the Thai Kingdom.) Religion is deeply rooted in the national culture. The Thai monarchy, the country’s administration and the majority of the people are devotees of Buddhist doctrines. For centuries, with the domi- nance of Buddhism in the kingdom, religion’s value system developed as part of Thai thought and discipline. Being a religion as well as a philoso- phy that is based on understanding and rational thought, it is actually a way of life of a people, an all-encom- passing, multi-leveled lifestyle, and the instrument of a people’s identity and cultural continuity. (Ishii, 1986) This influence is strongly evi- dent in Thai arts, and the culture that characterises Thailand today. Art as an important element in Thai arts and culture has been the subject of Buddhist teachings, as exemplified by Buddhist manuscripts and temple wall paintings. Thai art and Buddhism have long been interrelated, and one his- torical purpose of early Thai art was its use for teaching Buddhism to a growing population. Today, as Thai society still emphasises Buddhist values and the ultimate goal of Bud- dhism, the way to enlightenment, it is Buddhism and its teaching that inform spirituality. It is now relevant to review the principles of the doc- trine to give a clearer understanding of the nature of the spiritual in Thai art. A Brief Outline of the History and Teachings of Buddhism There are two major Buddhist sects, one is Theravada 8 Buddhism or “Hinayana”, (widely practised in South-East Asia) and the other is “Mahayana” Buddhism, practised mainly in China, Japan and other parts of East Asia. The difference between the two sects lies in their goals and practices. According to Lester (1973), though Buddhism has been divided into two main sects, all Buddhists adhere to Buddhism per se as a way of life. As he describes it: Hinayana or Lesser Vehicle and