An Experiment in Dhamma
Coming Soon…
“If there is a present, then also there was a past, and the past also is conditioning our present, and our present is going to condition our future. So this is the clue here! This is the principle that needs to be understood. This is also what the Buddha tried to convey, something that people will understand and that will have meaning in their understanding of life.”
U Jāgara, a Canadian monk who spent considerable time in Burma, has appeared in three previous episodes on our platform. During our first conversation, he discussed his early life, his path to spirituality, and his initial encounters with meditation, laying the groundwork for his deeper engagement with Buddhism. The second episode builds on the themes of creativity within monastic life, the balance between tradition and adaptation, and his experiences with various meditation practices and teachers in Sri Lanka. The third delves into his time with Pa Auk Sayadaw and the broader implications of lineage-specific teachings in meditation traditions, particularly that of S.N. Goenka's organization, as well as addressing the challenges of preserving ancient practices in a rapidly changing world.
He begins this final installment by delving into the writings and beliefs of one of the key figures who inspired the modern meditation movement, Ledi Sayadaw. Ledi was a Burmese monk who revitalized Theravada meditation during an era when an emphasis on textual and doctrinal study had long taken precedence over direct, experiential practice. At that time, the possibility of developing a meditation practice was not thought of as a practical reality for lay people. However, Ledi Sayadaw’s writings, especially the Manual of Insight, transformed the landscape, making meditation accessible to lay practitioners in addition to monks, showing how it could be incorporated into daily life. U Jāgara explains that Ledi Sayadaw also stressed the importance of adapting meditation techniques to individual temperaments. He contrasts Ledi’s approach with the rigidly structured, uniform methodology of the Goenka tradition. For context, he notes the irony that the Goenka tradition claims Ledi Sayadaw as its forefather, and that nothing has been changed in from his teachings. At the same time, because there clearly are important distinctions between the two, U Jāgara adds that he learned that contemporary Burmese monasteries and meditation centers in the tradition of Ledi Sayadaw do not consider the Goenka organization a legitimate branch of Ledi’s lineage.
U Jāgara explores the challenge of making these teachings universally accessible to students of different backgrounds, while also maintaining their nuanced, contextual depth from their place of origin. He again uses the Goenka tradition to illustrate his thinking. He notes that Goenka effectively found a way to simplify the teachings for a global, multicultural, multilingual audience … but at a cost. Despite the obvious success of this endeavor, U Jāgara believes that the organization has isolated the meditation practice from its deeply interconnected, Burmese Buddhist framework, stripping away many of the textual and doctrinal elements that would otherwise provide a richer context for practitioners (and which most other Burmese traditions value). Regarding textual study in particular, he cautions that balance, however, is needed: on the one hand, an overemphasis on intellectual understanding can distance practitioners from the transformative potential of meditation; on the other, neglecting a conceptual understanding of foundational principles risks gaining just a superficial level of understanding from one’s meditation experience. Both elements need to coexist harmoniously for a truly comprehensive and impactful spiritual journey.
U Jāgara explores in some detail the similarities and differences in Ledi’s and Goenka’s teachings. For example, while meditators start with ānāpānasati (mindfulness of breathing) in both lineages, the approach to vipassanā is different. Goenka exclusively focuses on observing vedanā (or what he calls “body sensation”), whereas Ledi teaches vipassanā through an exploration of the four elements, observing the fundamental characteristics of matter (earth, water, fire, and air). From this, the meditator moves towards developing a deep awareness of rupa (materiality) and nāma (mentality). A personalized progression follows, based on the practitioner's disposition: for some, vedanānupassanā (contemplation of feelings) is stressed, for others, cittānupassanā (contemplation of mind), and for some, dhammanupassanā (contemplation of phenomena). While Goenka does briefly mention the four elements, he just positions the concept theoretically in relation to how body sensations manifest in his method of vedanānupassanā. Instead of using different meditation objects based on individual temperament, Goenka standardizes the technique for all students.
Turning to Pa Auk Sayadaw’s teachings, U Jāgara describes its emphasis on the importance of cultivating deep absorption (samathā) in order to achieve the right depth of insight (vipassana), including the ability to recall past lives. He acknowledges that while these teachings typically provoke skepticism in many Westerners, they align with Burmese cultural and religious norms, where beliefs in rebirth and karma are deeply ingrained. He says that Pa Auk Sayadaw’s methods provide a direct, experiential insight into the mechanisms of dependent origination and karmic causality, fostering a deeper understanding of these foundational, Buddhist principles. He notes that while some monastics in Myanmar view Pa Auk’s practices as controversial, his teachings continue to engender meaningful discussions within the broader Buddhist community about the interplay between concentration and insight.
U Jāgara also speaks about the cultural context of Burmese Buddhism. He describes it as deeply embedded in the fabric of daily life, and points out that meditation centers and temples provide spiritual refuge despite economic and political challenges. He highlights how Buddhist monasteries not only serve as places of practice but also function as community hubs that offer education, healthcare and social support. Even in times of upheaval, he notes, the Saṅgha has played a crucial role in helping maintain stability, and guiding laypeople towards ethical and contemplative living.
“We used to say that Myanmar is the paradise of monks. Of course, these days, now it's quite different, but in those days, 20 years or so ago, it was a paradise for monks! The monks are so well taken care of, it is just amazing. People take you as a member of their family. I really appreciated this kind of incorporation, and the chance to have with their culture and then with these wonderful people.”
If you enjoyed this episode, consider taking a listen to previous interviews that explore similar topics:
● Tempel Smith shares his path into the Dhamma. It was shaped by early experiences in nature and personal reflection, which eventually led him to connect with traditional, Buddhist practices in Burma. He emphasizes that cultivating innate human qualities like compassion and joy help one navigate life’s challenges, highlighting how spiritual teachings can unlock a deeper sense of presence and interconnectedness.
● Melissa Coats tells how a traumatic series of events in her life led her to seek solace and transformation in intensive meditation retreats in Myanmar. Her story underscores the power of traditional Dhamma environments to facilitate healing and personal growth, showcasing how immersive practices can both help individual struggles and lead to spiritual liberation.
● Zaw Win Htet shares stories from his region’s rich Buddhist heritage, discussing both historical accounts and modern initiatives regarding the preservation and spread of the teachings. He reflects on the enduring relevance of Burmese Buddhist traditions and how they continue to shape communities today, demonstrating their transformative impact across different times and contexts.
● Mon Rivera says that his introduction to meditation evolved out of a desire to deepen his spiritual practice. It eventually led him from Christian meditation in his native Philippines to practicing within several different Burmese vipassana traditions. His reflections emphasize the universal accessibility of mindfulness techniques and their transformative potential, transcending cultural and religious boundaries while remaining rooted in timeless wisdom.
● Bhikkhu Mokkhita describes his experiences running a monastic school in Myanmar amid political unrest and personal risk, illustrating the adaptability of the Dhamma even in challenging times. His commitment to maintaining the safety and integrity of his community illustrates the enduring strength of Buddhist values in fostering courage and compassion in the face of adversity.