karma was denounced as leading to fatalism and pacifism. While proclaiming that Buddhism and Marxism was compatible, the Pathet Lao also sought actively to replace the Dhamma with Marxism-Leninism. They also sought to discourage merit making, as it was seen as a diversion of scarce resources. To the Pathet Lao, religion still conflicted with the formation of an orthodox Marxist-Leninist state. Ironically, the Pathet Lao's attack on the popular aspects of Lao Buddhist practice such as spirit worship and use of special amulets may have actually led to an increased orthodoxy in Lao Buddhism as it is reverting closer to Buddha's original teachings. Thai followers of Buddhadasa are of the opinion that Lao Buddhism has freed itself from false beliefs and local accretions. They point out that spirit worship and the blessing of amulets, which were not part of Buddha's teachings, have been prohibited. More importantly, the Sangha remained as an alternative route to social advancement outside the Lao People's Revolutionary Party or LPRP, the political wing of the Pathet Lao. The Pathet Lao sought to make the Sangha an instrument of party policy. It was also important to control the Sangha as it was one of the few organisations that had penetrated every village in Laos. The sectarian divisions between Maha-nikay and Thammanyut-nikay was abolished and the Sangha was restructured as the Lao United Buddhists Association. This association was placed under the auspices of the Department of Religious Affairs in the Ministry of Education. The traditional Sangha hierarchy, including the Sangharaja was abolished and their elaborate fans which were the symbols of their ranks, were smashed. Executive positions in the Lao United Buddhists Association were filled by Party appointees. All high ranking monks had to attend month long political indoctrination classes. Theravada monks have to attend a fortnightly recitation of the Pāṭimokkha or the 227 verses of monastic discipline in Pali. This became transformed as a forum to criticise monks who had strayed from the Party line. Monks began to leave the Sangha or flee to Thailand. At the beginning of 1976, a number of attacks were mounted against Buddhism. The teaching of religion and Buddhist morality was prohibited in primary schools. Buddhist monks were harassed by local cadres. These attacks did not last as it led to great public opposition. The Pathet Lao also realised that they still needed the monks for their propaganda objectives. By the end