Two 15-year-old boys rescued from Bangkok sex trafficker
The suspect, identified only as Chaiyaporn, was apprehended in a hotel room in Bangkok's Pom Prap Sattru Phai district, the Children and Women Protection Sub-division said on Thursday.
According to investigators, Mr Chaiyaporn had been using the Line messaging app under the name "Daimon" to coordinate with clients seeking to exploit minors for sexual purposes.
Undercover officers contacted him through the app, posing as clients and requesting two boys. A meeting was arranged at the hotel on Wednesday, where police arrested the suspect and rescued the children.
Officers also seized several packets of condoms and cash allegedly used to entice the boys into the illegal activity.
Mr Chaiyaporn confessed to having carried out the offence on seven or eight occasions. He told police he received 500 baht per child, while the remaining 1,000 baht went to a man known only by the alias "Mr A", who was arrested later that same day.
Both suspects were taken to Nang Loeng Police Station. Mr A was also transferred to the Ministry of Social Development and Human Security for further legal action, police said.
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Bangkok Post
5 days ago
- Bangkok Post
Monastic discipline in the digital age
At a time when Thai society is reeling from scandals in the monastic community -- from leaked audio clips of money transfers via apps to secret relationships with women -- we are not merely shocked that "monks have done wrong", but rather at how swiftly the "image of purity" we've long upheld has collapsed. Monks in the smartphone era don't just hold onto the Dhamma -- they also hold smartphones, use Facebook, reply to Line messages from laypeople, and some may even access apps no one would expect on the devices of those who have renounced the world. These behaviours don't arise solely from the monks' moral decay, but from a society that places "unrealistic expectations" on humans in robes, ready to judge when they fail to uphold these ideals. From a biological and psychological perspective, a man with high testosterone who is placed in a state of permanent celibacy from a young age, without any support mechanisms, is bound to face internal pressures beyond what the monastic disciplinary system can manage. In this sense, the religious system in Thailand resembles the ancient Chinese mechanism of using eunuchs to control emotion and power, except Thai monks are not physically castrated, but are instead neutered through mental and moral prohibitions. This article invites us to reconsider the myth of the "pure monk" co-created by society. It will analyse the issue through the lenses of biology, psychology, and social structures, while also offering reform proposals for the monastery institution in the age of technology, to restore both the sanctity of religion and the human dignity of its practitioners. Burden of the Robe Males naturally have testosterone as the primary hormone regulating libido, the desire to possess, competitiveness, and motivation for social engagement, especially during late adolescence to early adulthood, when it plays its most dominant role in shaping both behaviour and identity formation. In the context of Buddhist monks, particularly those ordained from a young age and raised in monasteries, suppressing such biological energy without sufficient mental tools is akin to imprisoning natural forces within a framework of moral absolutism. Without a release valve, this energy may transform into unpredictable deviations. Chinese Eunuchs vs Thai Monks Chinese eunuchs were subjected to prophylactic castration before entering the palace to eliminate sexual energy that might cause social or political complications. This resulted in permanently low testosterone, systematically reducing sexual desire and aggressive behaviours. In contrast, Thai monks who begin monastic life from the time they are novices undergo no physical restrictions -- hormones continue to be released normally. Without adequate sexual education and psychoeducation, they are left to cope with these biological drives alone, relying solely on the 227 monastic precepts, which are insufficient to address every situation. A Gap in Self-Discipline The current monastic education system often avoids open discussion of sexuality and emotion. Although the intention may be to uphold precepts and restraint, the lack of space to discuss these issues inadvertently neglects the monks' "humanity". As a result, some monks may resort to Instagram, sex phone services, or online pornography to privately cope with biological drives, while society continues to view them through the sacred lens of faith. When hormones are suppressed and the mind lacks a space for acceptance, the human beneath the robe is bound to implode silently. In the Thai context, monastic life becomes not merely a path of self-discipline towards liberation from suffering, but a "tool of purity" society uses to scrutinise externals -- robes, restraint, monastic status. Any monk who deviates from these imposed norms may face judgement by public morality, even if such behaviour occurs in private and is simply a natural response of the human body. Sanctity in the Public Eye Structurally, monks in Thai society are expected to be "representatives of national morality" -- upholding celibacy, serving as a protective moral force for the people, and acting as flawless role models, even in thought. This creates a symbolic burden on individuals in robes: the 227 precepts of the monastic code are no longer seen merely as guidelines of self-discipline, but as a national standard of sacredness. Falling from such a status is therefore not seen as merely an individual's disgrace, but as the deterioration of the entire religious institution in the eyes of the public, as evident in social media's "witch-hunt" mentality towards scandalised monks. Purity Is a Myth Sociologist Émile Durkheim noted that religion is a product of the "collective conscience", a shared social force created to regulate behaviour. But when this force becomes a myth detached from human reality (eg, the expectation that monks should be entirely unfamiliar with sexual desire), such faith based on illusion turns into a moral weapon that ultimately harms the bearer. The image of the "pure monk" that society upholds is no different from a social mask, hiding the truth that a monk is a human man with weaknesses, desires, and drives like anyone else, yet trapped in a moral frame with no outlet or support. A monk who commits an offence may not be inherently depraved, but rather a victim of an institution that suppresses his humanity beneath the robe. Monks of the 21st century face temptations not only from sights, sounds, tastes, and smells as in ancient times, but also from digital currents that infiltrate their minds 24/7 via smartphones, apps, and online platforms. These grant access to sexual content, emotional stimuli, and cyber relationships that deeply challenge celibacy like never before. Digital transgressions In traditional monastic law, sexual offences are judged based on intentional acts of touching, seeing, or speaking in a lewd manner. But now, one can view pornography on a mobile screen, flirt via Line, or transfer money for services through PromptPay -- all without witnesses. The question arises: How should such transgressions be handled? Watching online porn or engaging in virtual sex, whether through video or text, may involve no physical contact. Yet, from the perspective of psychology and intent, such behaviours reflect unresolved sensual desire that has not been managed with mindfulness. Tool or Temptation? While some monks use smartphones to listen to Dhamma, share teachings, or communicate with laypeople with compassion, others may use the same device to connect with a world of temptation, separated from the temple by nothing more than a swipe of the finger. Today, there are numerous cases of monks using tech for discreet sexual meetups, managing private donation accounts without transparency, and curating social media personas to gain influence beyond moral bounds. Transgressions are no longer limited to the sermon hall but seep into user IDs (Apple IDs, Line IDs) and even into the passwords to subconscious realms we cannot see with the naked eye. The emotional world of modern monks no longer resides solely in forests or temples, but also hides within the apps installed in their alms bags. Since monks aren't divine, and robes aren't moral armour against human nature, Thai society must revisit its entire belief structure surrounding monastic identity. Lessons from the digital world and recent scandals in the monastic community should not be used merely to "condemn individuals," but should serve as opportunities to reform monastic discipline, education, and understanding of the nature of males ordained from a young age. 1. Build Continuous Mental Health Support for Monks Appoint "monastic psychiatrists" or Dhamma-informed mental health counsellors to support monks struggling with sexual impulses, urges, stress, or burnout. Large temples should have "emotional observation centres" not to catch faults, but to facilitate compassionate and understanding-based self-discipline. 2. Revise Monastic Curriculum to Include 'Dhamma-Based Sex Education' Integrate content on male psychology, hormone management, and mindful approaches to deal with sexual desire. Don't avoid topics like emotional impulses, fantasies, or exposure to stimuli -- silence is not a cure. 3. Create a 'Digital Ethics Curriculum for Monks' Monks should be trained to recognise online dangers, use smartphones with discipline, and curate appropriate digital images. Establish practical guidelines (digital precepts) for the use of Instagram, Line, and PromptPay, ensuring alignment with monastic values. 4. Restructure Ordination and Monastic Pathways Clearly distinguish between temporary ordination for study and lifelong ordination based on commitment. Abolish coercive systems that pressure children into ordination without the right to choose. Allow monks to disrobe without stigma and encourage reordination when they are ready. This article does not aim to destroy faith in the monastic institution but to remove the mask of myth that Thai society has placed upon human beings in robes -- to reveal the truth: that even precept holders still bleed, still feel, still desire, and remain just as vulnerable as the rest of us. Reforming the monastic institution in the 21st century should not begin with asking "Who is at fault?" but rather, "What conditions have we all created that forced him to become a victim in the name of purity?" A monk should not be a prisoner in robes, but a human being walking the path of self-discipline with an understanding of himself and the modern world.
Bangkok Post
6 days ago
- Bangkok Post
Khon Kaen university lecturer arrested on drug charges
KHON KAEN - A 39-year-old university lecturer and an accomplice have been arrested on drug charges after a police suspect alleged he bought methamphetamine from them via the Line messaging app. The two suspects were taken into custody from a dormitory in tambon Mai Muang in Muang district of this northeastern province on Monday evening, Pol Col Yossawat Kaewsuebthanyanit, chief of Muang Khon Kaen police, said on Tuesday. One was a maths lecturer in the faculty of science at Khon Kaen University. He was identified by police as Asst Prof Dr Nakkakit. The other suspect was identified as Mr Ratchsak. Their family names were withheld by police. The arrests were made after another suspect police named as Mr Prathanporn said he had bought methamphetamine from Line user '8858 ณ ค 4 รัส'. They also learned there was a motorcyclist who often left the dormitory to make deliveries. Police arranged for Mr Prathanporn to make another purchase of meth and began watching the dorm for the motorcyclist to depart with a delivery. Police later searched a room at the dorm and found 34.6 grammes of methamphetamine in 21 packets of perfume and wet tissue paper. The two suspects were arrested. Mr Ratchsak allegedly admitted some of the drugs belonged to him and said the rest belonged to the lecturer, who initially denied it. (continues below) Police also searched Asst Prof Nakkakit's house in tambon Sila, where they found other 1.1g of meth. Only Mr Ratchsak tested positive for drug use, police said. Two phones the suspects allegedly used to contact customers via Line and X were also seized. Police said the suspects ordered the meth from a man in Bangkok whose name was not known. Their most recent alleged purchase was 20g for 10,000 baht. They allegedly both finally admitted to the charges and were taken to Muang Khon Kaen police station for legal processing.
Bangkok Post
18-07-2025
- Bangkok Post
Two 15-year-old boys rescued from Bangkok sex trafficker
Two 15-year-old boys have been rescued in a police sting operation in Bangkok, where a 27-year-old man was arrested for trafficking minors for sex. The suspect, identified only as Chaiyaporn, was apprehended in a hotel room in Bangkok's Pom Prap Sattru Phai district, the Children and Women Protection Sub-division said on Thursday. According to investigators, Mr Chaiyaporn had been using the Line messaging app under the name "Daimon" to coordinate with clients seeking to exploit minors for sexual purposes. Undercover officers contacted him through the app, posing as clients and requesting two boys. A meeting was arranged at the hotel on Wednesday, where police arrested the suspect and rescued the children. Officers also seized several packets of condoms and cash allegedly used to entice the boys into the illegal activity. Mr Chaiyaporn confessed to having carried out the offence on seven or eight occasions. He told police he received 500 baht per child, while the remaining 1,000 baht went to a man known only by the alias "Mr A", who was arrested later that same day. Both suspects were taken to Nang Loeng Police Station. Mr A was also transferred to the Ministry of Social Development and Human Security for further legal action, police said.
