Problem Statement: The era of globalization, everything looks pleasing. There are spectacular buildings and development of technology, internet, and many more areas. As the world develops quickly and materially the spiritual development is still very back word. People have, therefore, called for the promotion of morality and humanity so that Thai society could live more peacefully. Currently, the Thai society experienced mental deterioration as a result of mental immunodeficiency. The best treatment for such a problem could be the Dhamma medicine. Dhamma medicine is the product of Buddhism. Unfortunately, Thai society cannot adopt the Buddha's teaching to solve the problem of the mind of the people. When facing problems of everyday life, such as, birth, old age, sickness, and death, the people are unable to calme their mind. They are sure to experience extreme pain or suffering causing mental depression. When they have good world Dhamma, some people are careless and are obsessed by material culture. They often omit to do things creatively either for themselves or the society. People do not have a training background of samata wipassana kammathan; that is to do meditation for peace of to practice mindfulness to attain wisdom in order to keep up with what was going on around them. On the contrary, they know what is good or what is evil. To achieve Dhamma practice, one can do it at any time, place, and style. They can do meditation while sitting, standing, sleeping, and walking. If Dhamma practice is done at an appropriate place, the practitioner could find peace, tranquility, and happiness. If the Dhamma practice is done at home or a place where there are a lot of people, the practice may not achieve as one wants. A proper place for Buddhists doing meditation is at a temple. Wat Dhammakaya offers meditation training in both pariyat and practices for temple goers, such as, laymen and laywomen; Buddhists monks and novices are included. The temple also emphasizes cleanliness, shady environment, peace, and worldwide propagation of Buddhism. Dhammakaya meditation centers have been built in Thailand as well as in foreign countries. The current abbot of Wat Dhammakaya Pra Thepyarn Maha Muni or Luang Pho Dhamma Chayo had brought to attention of Pra Mongkol Thep Muni, the abbot of Wat Paknam Pasee Chareon who famous preaching saying, "It is difficult to educate people. Building temple buildings is not difficult; anybody who has money can have them built. But most of all, people have to be educated first". Following such a catching phrase, Wat Dhammakaya has progagated Buddhism by educating Buddhist monks to be the real Buddhist monks; Buddhist temples; educate people to be the good people. To be morally good, people need Dhamma training. If the people stay away from Dhamma, they are likely to be drawn into making mischiefs or causing many social problems. As a result, luang Pho Dhamma Chayo intends to urge the Thai people to study Lord Buddha's Dhamma. If they use Dhamma in their everyday lives, they tend to do things well. There are 9 branches of Wat Dhammakaya. The objectives of the study were threefold. 1) to study the historical background of the management of Dhammakaya's meditation training centers, 2) to examine the current circumstances and problems of development and propagation of Buddhism, and 3) to study synthetic management for development and propagation of Buddhism in the Northeastern Thailand. Approach: The study chose 4 of these branches: Nakhon Ratchasima Youth Training Center, Tha Wan Pet Dhamma Training Center, Wat Tham Khao Wong Training Center, and Surin Youth training Center. These centers emphasized 7 areas of management: planning, organizing, personnel, directing, coordinating, reporting, and budgeting. Also, each center puts forward spiritual development and propagation of Buddhism by concentrating on propagators, propagated, materials, Dhamma, methods wichcha Dhammakaya, time and evaluation. Result: The study found that each training center had a systematic planning by putting training members in positions so that he could do what he could do best and move along with other members smoothly. The chairperson of each center had organizational structure showing line of authority clearly. The activities of each center had to run regularly or on the routine basis whether the chair-person was present or not. Moreover, each center had to run activities socializing members to love and understand each other fully. They include the first time group activity, public benefit activities, and activities held together by all training centers. Friendship sport events were common. The chairperson of each training center had to pay close attention to personnel administration, such as, food, housing, health care, and money for overtime working. For directing, each chairperson had to have standards and celerity of command. The command had to be valid. He or she had to have the art of good relationship. For reporting, each training center head sections had to submit his or her reports to the chairperson for consideration or correction. For coordinating, the chairperson of each training center needed to build love and unity among members. For budgeting, each center set their own spending budget. The center should bring faith to laymen/women so that they could give or donate for merit making. There were a lot of people who did not know what to do to make merit. For personnel, there was a need to build confidence within each center and reduce tension to a minimum level by practicing Dhamma. On the materials, there was a need to add the Dhamma session for novices so that they could familiarize themselves to Buddhism fully. Finally, on managing, each training center needed to run all of the 7 areas of management equally by adding morality and Dhamma practices in activities. At and Dhammakaya Dhamma training center, one could observe shady and convenient environment; food, people, and Dhamma were really fine. © EuroJournals Publishing, Inc. 2012.