The Start of A Path
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"If we don't have that kind of fire in ourselves, we are going to get stuck. It's just like consuming any kind of thing: if you don't go to the depth, as soon as you find it difficult, you change your program and go to another system."
This quote from U Jagara encapsulates the core message of his own journey: the importance of maintaining a deep, committed approach to spiritual practice, even in the face of difficulties. It underscores the exploration of discipline, resilience, and depth that characterizes his spiritual path.
This is the first of a series of discussions with this Canadian Buddhist monk. He starts by relating how he grew up in a small town in Quebec, and recalls his early upbringing as being filled with love and a strong educational foundation. As a teenager, he sought meaning beyond the material world; his older brother played a pivotal role in eventually guiding him towards meditation, as he had already embarked on a similar journey. U Jagara tasted meditation for the first time during a Christmas retreat when he was 17, sitting a 10-day course in the tradition of S. N. Goenka.
During the next couple of years, U Jagara found himself increasingly drawn to the East. He was influenced by stories from travelers who were at that time following the Hippie Trail, as well as by the tales of his brother's unfolding spiritual experiences. He eventually traveled to Europe to take part in another meditation course in Switzerland, which further inspired him to journey to India, Sri Lanka, and ultimately Burma. It was in Burma where he pursued ordination as a monk, under the remarkable Mahasi Sayadaw.
U Jagara can still clearly recall Mahasi's calm, almost transcendent presence, and mentions how even simple interactions with him were filled with a subtle sense of humor and warmth. He describes the cultural differences that presented challenges for a Westerner at the monastery, such as the unfamiliar diet and strict monastic routines. However, he appreciated the spiritual benefits associated with adapting to a monastic lifestyle, which include cultivating patience and resilience. Unfortunately, the political situation under military rule was becoming increasingly unstable, and restrictions on foreigners at the time made it difficult for Western monks to remain in the country, so U Jagara could not stay any longer.
After leaving Burma, U Jagara moved to Sri Lanka to continue his spiritual journey as a monk. There, he transitioned between different meditation centers and hermitages, living a simple, ascetic lifestyle that required going on daily alms rounds for food. He describes how even the act of receiving alms creates a profound relationship between monks and laity, with both parties letting go of attachments in different ways. For the laypeople, giving is an act of faith and dedication, while for the monks, receiving alms is an acknowledgment of their dependency and a reminder of the spiritual ideal they represent. He explains that alms rounds support positive values, such as renunciation, humility, and interconnectedness, fostering a reciprocal relationship between monks and the lay community, which underscores the mutual support emphasized by the Buddha regarding the Sangha and the lay population. Here U Jagara stresses that being a monk is not solely about formal meditation sessions but also about embodying spiritual principles in all daily activities—maintaining ongoing engagement with the Dhamma, whether through alms rounds, interaction with laypeople, or simply through the mindful performance of mundane tasks.
During that time, U Jagara took the opportunity to travel to India for intensive vipassana meditation courses in the Goenka tradition, which often involved prolonged periods of silence and deep practice, sometimes lasting for months. During these retreats, he delved deeper into the exploration of mindfulness and concentration. These intensive experiences contrasted with his practice in Sri Lanka, where he adopted an approach he characterizes as “freestyle,” with ample opportunity for personal exploration of the Dhamma supported by a rich library of Buddhist books, and minimal communal obligations. To U Jagara, this mix of freestyle practice and intensive retreats reflected a synergy rather than a contradiction.
After 15 years in Sri Lanka, U Jagara felt a need for change. This prompted him to take a break from monastic life and explore new dimensions of his personal journey. It was a decision led him to France, where he disrobed and developed a romantic relationship, which offered him insights into a very different way of living than the ascetic life he had led for years. This experience helped him see the contrasts between secular and monastic lifestyles, adding depth to his understanding of attachment, intimacy, and the balance between worldly and spiritual commitments. U Jagara notes that in the secular world, relationships often come with expectations, emotional complexities, and attachments that challenge the monastic ideals of detachment and simplicity. His time in lay life taught him how one’s relationship to attachments can either be a source of growth, or a hindrance to inner freedom. This brief romantic experience also allowed him to see the value of love and connection, while at the same time acknowledging the struggles inherent in maintaining spiritual awareness amid emotional entanglements.
While U Jagara was in France, news of Burma reopening to foreigners rekindled his desire to return to the Golden Land. He went with a friend to visit Pa Auk Monastery, where he re-ordained as a monk. There, U Jagara dedicated himself to cultivating advanced states of jhāna, or profound absorptive meditations. He shares how Pa Auk’s methodology emphasizes the integration of concentration and insight to directly experience the interconnectedness and impermanence of phenomena. U Jagara thrived in this environment, engaging in extensive study and practice of the Dhamma. His efforts went beyond meditative absorption; they also encompassed a scholastic understanding of how these practices align with the broader framework of the Buddha’s teachings.
A recurring theme in the discussion concerns the integration of structure and freedom within spiritual practice, and maintaining a balance between a disciplined practice on the one hand, and the flexibility to explore deeper spiritual insights as needed on the other. U Jagara references how many Western meditators find themselves bound by the strict structure of meditation courses, without having the opportunity to adapt or creatively explore their practice once they leave the retreat environment. By moving between different teachers, traditions, and countries, U Jagara was constantly learning and adapting, integrating it all, and learning how to embody both discipline and freedom in his journey.
U Jagara also highlights how many Westerners come to Southeast Asia with overly romanticized notions of monastic life, expecting monks to be paragons of spiritual perfection, free from flaws. He points out that, in reality, monks are still human, with their own strengths and vulnerabilities. However, monastic environments provide an atmosphere that is highly supportive of spiritual development, thanks to communities that value and uphold the principles of mindfulness, renunciation, and mutual support. U Jagara emphasizes that genuine spiritual progress involves embracing both the ideal and the very human realities of monastic life.
As someone who has witnessed the exponential growth of mindfulness in his lifetime, U Jagara contrasts how truly difficult it was for a Westerner to seek out authentic teachings just a few decades ago, with the almost overwhelming number of easily-accessible books, online courses, and recorded talks available now. While this has brought new opportunities for modern practitioners, he warns against complacency that can arise when seeking spiritual teachings does not require serious, dedicated effort.
Emphasizing the importance of creativity and critical inquiry in spiritual practice, U Jagara discusses the drawbacks of becoming too rigidly attached to any single technique or tradition. As he puts it, “If you put the Dhamma into a technique, the only thing you get is the technique!” Doing so, he fears, causes one to lose sight of the broader purpose of liberation, a path requiring flexibility, openness, and an inquisitive mindset.
This first part of U Jagara’s journey is about going beyond cultural and spiritual boundaries to seek an authentic experience of the Dhamma. As he puts it, “Sometimes we need a slap from reality that helps us to wake up to the fact that we are going to die, and that sickness and all these other things are just part of our existence. When we are aware of that, then we will keep that kind of eagerness to keep our life in that direction. It's a sense of urgency, saṃvega, that dimension in Buddhism.”
If you enjoyed this episode, we suggest checking out past episodes that explore similar topics:
· Ashin Sarana recounts how his journey into Buddhism began as a young boy in the Czech Republic, initially sparked by an interest in books about magic and psychic powers. This led him to learn about Buddhism, as he discovered that monks were described as achieving the highest psychic powers. He ordained as a monk in Burma, and was particularly drawn to the teachings of karma and not-self, as they resonated deeply with his own philosophical inquiries.
· Beth Upton notes that her time as a Buddhist nun in Myanmar profoundly shaped her understanding of generosity, suffering, and the transformative power of meditation. Her reflections underscore the integration of spiritual practices within Burmese culture, describing how the lessons she learned in monastic life inspire her global teaching.
· Gil Fronsdal shares that his meditation practice in Myanmar, under strict, monastic discipline, deepened his understanding of mindfulness and effort. He reflects on how the Burmese traditions and his experience as a Theravada monk contributed to his teaching approach, blending goal-oriented practice with his prior Zen background.
· Alan Clements recalls how his initial encounter with Mahasi Sayadaw’s teachings led to a life immersed in Burmese meditation and monasticism during a challenging political era. He emphasizes the profound impact of monastic discipline and Dhamma on his spiritual development, which continues to inform his activism and reflections on societal challenges.
· Friedgard Lottermoser discusses how her introduction to Burmese meditation as a teenager deeply influenced her life, leading to a lifelong engagement with Buddhist studies and monastic traditions. Her narrative illustrates the transformative nature of immersion in Burmese culture and Dhamma, blending Western and Theravada Buddhist practices.