Roots of the Dhamma
Coming Soon…
“In the core of it, the roots of the Dhamma are living... and so tradition is also living. To live means to be able to die, and then create something new.”
This is our second talk with the longtime Buddhist monk, U Jāgara. In our first discussion, U Jāgara addressed his early life in Quebec, and the foundational experiences that sparked his spiritual journey, including his introduction to meditation and the path that eventually led him to monastic life. He sketched out the trajectory of his involvement in the Dhamma: time spent studying intensively with Mahasi Sayadaw, S. N. Goenka, and Pa Auk Sayadaw; a simple, isolated, monastic life in Sri Lanka; a brief hiatus when he disrobed and lived a lay life in France; and finally re-ordaining.
In this discussion, U Jāgara explores some of these topics in more depth, along with reflections on monastic life, the role of creativity, and his overall spiritual evolution. U Jāgara’s journey is an inspiring blend of personal exploration and universal themes, weaving the structured discipline of monasticism with the profound transformations of human experience. Born in a Western context but profoundly influenced by the Buddhist traditions of Myanmar and Sri Lanka, his story is a testament to the adaptability and resilience of the Dhamma as it encounters diverse cultural landscapes.
U Jāgara begins by expanding on his earlier description of his involvement in the Goenka tradition. He was appointed as a teacher by S.N. Goenka in the early days of the organization’s development, and so he was able to observe its evolution firsthand. He describes how what began as a flexible and accessible approach became increasingly systematized and rigidified as the tradition expanded globally. Recorded discourses replaced personalized teachings, and he found that their strict focus on one meditation method led to misunderstandings, along with a hesitancy to so much as interact with monks from other traditions. For U Jāgara, this raised serious concerns about the tradition’s growing insular nature, coupled with a broader incompatibility with other Buddhist practices. Despite these challenges, U Jāgara maintained a deep appreciation for the essential lessons he gained during this period. However, especially after he moved to Sri Lanka, where he immersed himself in scholarship while living a more isolated, monastic life for a time, he ultimately transitioned away from the Goenka Organization. While acknowledging the value of its foundational teachings, he seeks a more expansive approach to the Dhamma, one that allows for greater integration of diverse practices and insights.
He next speaks more about a pivotal chapter in his journey, when he temporarily left the monastic life and moved to France, where he entered into a close relationship that deeply impacted him. He described the process of falling in love as a profound and disorienting experience, likening it to being swept away by an uncontrollable, emotional current. Though he found joy and richness in this connection, he also faced challenges adjusting to the compromises and responsibilities inherent in lay life, like the need to balance personal freedom with shared decision-making.
Yet U Jāgara had always intended to return to Myanmar, and did so after four months in France. Once there, the pull of his spiritual calling grew stronger, especially after meeting Pa Auk Sayadaw. This encounter rekindled his dedication to the monastic path, leading him to re-ordain. Here U Jāgara emphasizes that to him, the act of renunciation is not about rejecting lay life. Rather, it is consciously choosing a life that aligns most deeply with his values and purpose, an intentional focus on the core values and principles that bring clarity and fulfillment. And so in his view, renunciation involves filtering out distractions so that he can better align his actions with what he considers essential to spiritual growth and inner peace. And ultimately, U Jāgara felt that it was the monastic path which provided unparalleled freedom and clarity, allowing him to pursue what is most meaningful.
Pa Auk Sayadaw’s teachings emphasize a structured yet individualized approach to meditation, focusing on a strong samathā and also vipassana practice; under Pa Auk’s mentorship, U Jāgara progressed in jhāna meditation, achieving deep states of concentration that formed a foundation for liberating insights.
Returning to a topic from the previous discussion, U Jāgara describes how the constraints of monastic life paradoxically encourage creativity. He explains that the limitations imposed by monastic rules are not meant to stifle expression but to restrain the ego, which allows for deeper understanding and exploration of the mind's inherent creative qualities. This creativity, as he describes, becomes integral to all actions, fostering adaptation and innovation within the Dhamma's framework. By embracing these constraints, monastics are able to deeply engage with their “ingredients,” or resources, revealing their true characteristics and potential. This also highlights how simplicity and discipline can lead to profound creativity and transformation, both individually and within the broader cultural expressions of Buddhism and spiritual transformation.
Throughout the conversation, U Jāgara’s reflections underscore the universality of the human experience. Through a harmonious balance of tradition with innovation, and structure with flexibility, he exemplifies how the Dhamma can transcend boundaries to transform lives and connect cultures. Ultimately, U Jāgara’s story is not just a personal narrative but an exploration of the broader possibilities for spiritual growth. His journey invites us to reflect on our own paths, encouraging us to find creativity within constraints, openness within tradition, and freedom within commitment. His experiences illustrate that the Dhamma is not a rigid doctrine but a living, dynamic force that evolves with each individual who practices it.
“We have to remind ourselves that the monastic life is not for everybody, and it's a question of choice. It's much better if you if you are able to be monastic, and it's cool because you don't have responsibilities, and you just devote yourself to the Dhamma! But it does not, by itself, integrate the lay life, and lay life can be very rich. If you are always living in a monastery, you look at lay people and say, 'Wow, they are really giving their full potential, and they really developed and are giving a lot;' just because they are in a lay situation, and more responsible and there is a response to the world that is quite interesting over there. So it's a question of choice. Don't say, ‘No, I'm not able to be a monk, and my practice is a low practice,’ or ‘Now I am a monk, and I am much higher than lay people.’ No, it's just the way we are with life itself and the way of life that we choose! This is our choice, and we have to take on the responsibilities and the consequences that this choice of life brings to us. But it can be very rich, and living with a partner can be very beneficial."
If you enjoyed this conversation, we suggest the following past episodes:
· Sayalay Piyadassi shares her journey from Lithuania to Myanmar, driven by a deep yearning for spiritual exploration, and culminating in her ordination and intense meditation practice. She reflects on the transformative impact of Burmese Buddhist teachings, emphasizing the value of renunciation and developing inner strength.
· Barry Lapping tells how he discovered Vipassana meditation as a young person traveling through India, leading to his involvement in the tradition of S.N. Goenka. His reflections emphasize how immersion in such practices can catalyze profound personal change, and highlights the adaptability of these traditions in the West.
· Sayalay Khanticari, a Buddhist nun from Colombia talks about how her spiritual path took a dramatic turn on encountering meditation on a backpacking trip, which ultimately led her to Myanmar's rich, monastic traditions. She describes how she and her partner decided to ordain as monk and nun at Pa Auk’s monastery, as well as the evolution of their relationship into a spiritual partnership.
· Jonathan Crowley describes how his experiences in Myanmar reshaped his understanding of the broader scope of Dhamma beyond any one tradition. His perspective reveals how immersion in Burmese Buddhist environments can dissolve rigid perspectives about the Dhamma—in his case, those of Goenka tradition—and deepen one's understanding of the diverse ways in which the Dhamma can manifest.
· Beth Upton, a teacher in the Pa Auk tradition, speaks of how her deep connection to Myanmar has shaped her understanding of spiritual practice, which intertwines with the need for religious preservation in a time of conflict. Her insights address the urgency of protecting the profound heritage of Burmese Buddhism, and navigating the challenges posed by political instability and modern life.