This research aims 1) to study the symbol, principle, and process of anointing rites in Thai society; 2) to analyze the attitude and efficiency of anointing rites of Thai Buddhists; and 3) to present the spirit reinforcement model based on Buddhist Psychology through the anointing rites of Thai Buddhists. The study is a mixed methods research using a quantitative method to extend qualitative results. Key informants were 16 experts in anointing rites in Thai society, in Buddhadhamma, in contemporary psychology, and the target groups who had experiences in the anointing rites. They were selected by a purposive sampling method. For quantitative research, a simple random sampling method was used to select 270 samples  of population. The research instruments were in-depth interviewand questionnaires. Content analysis and analytic induction were used for a qualitative data analysis.  For quantitative data, descriptive statistics including the analysis of correlation,  relationships between the model and empirical data and direct and indirect influences were analyzed by LISREL.

The research resultswere as follows:

1. The symbols in anointing rites in Thai society describe Dharma and the Triple Gem to encourage people to do good deeds, renewal, forwarding, and reliance. The principle and procedure included preparing the people who anoint and were anointed, starting with the inviting of monks to look for auspicious date and time, preparing the place and objects for being anointed, powder, perfume, holy water, gold leaves, inviting Buddhist monks to chant Buddhist prayers by paying homage to Triple Gem, teachers andparents, observing Five Precepts, offering objects for worshipping, offering meal to monks, offering respectful souvenirs, and being blessed by Buddhist monks and lastly performing  an anointing rite. At the time an anointing rite Buddhadhamma for earning living was taught.

2. The attitude and efficiency of anointing rites of Thai Buddhists initiated from the faith and the expectation in order to have good express at the form of spirit reinforcement showed that the relationship of the process of the people who had been anointed included three faiths: 1) faith to the person who anoints; 2) Faith in the anointing rites; and 3) faith in model. From those kinds of faiths it led to 3 expectations including
1) goal, 2) effort, and 3) performance. These led to 5 spirit reinforcement models based on Buddhist psychology through the anointing rites including 1) confidence, 2) optimism, 3) virtue, 4) concentration, and5) wisdom.

3. For a spirit reinforcement models based on Buddhist psychology through the anointing rites in Thai society it revealed the FPECOT Model including 1) Faith (F) consisting of(1) faith to the person who anoints (2) Faith in the anointing rites and, (3) faith in model; 2) Process of anointing (P) consisting of (1) preparing the people who anoint and are anointed and objects involved, (2) having an anointing rite, and (3) the person who anoints teach the Dharma relating to the ways of life or the concept of anointing; 3) Expectation (E) consisting of  (1) Goal, (2) Effort, and (3) Performance;
4) A spirit reinforcement in Buddhist psychology (COT) were Confidence, Optimism, and Threefold Learning. This was developed from causal relationship of a spirit reinforcement in Buddhist psychology which had an expectation as a mediator variable. It also found that the relationship merges empirical data as showed Chi-Square test was 26.04, Degree of Freedom was 20, Probability (p) was 0.16, Goodness-of-fit index (GFI) was 0.98, Adjusted goodness-of-fit index (AGFI) was 0.94, and Root mean square of error approximation (RMSEA) was 0.034. Accounting for the variation in a spirit reinforcement in Buddhist Psychology was 90.00 percent. Indirect influence effects on a spirit reinforcement in Buddhist psychology was 1.13. It has a statistical significant of .01

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