Podcasts about burmese buddhism

Episode #251: Alexandra Kaloyanides joins the podcast to talk about her recent book, Baptizing Burma: Religious Change in the Last Buddhist Kingdom. After pursuing her own meditation practice while exploring more traditional themes in Buddhist studies, she became fascinated by “these young evangelical Americans who ended up sort of by accident in Burma.”She notes that the origins of missionary interest in Asia can be traced to early 19th century theories that ancient Sanskrit manuscripts told of a Jesus-like figure, leading some to suspect that the messiah had actually traveled to Asia, but in the ensuing centuries, his teachings had been lost there. She notes how this narrative nourished their sense of Asia as “‘this land of darkness' that they could bring light to.” Surprisingly, Kaloyanides describes how Karen tribes had a parallel mythology that spoke of a lost book that would be delivered by foreigners in the far-off future; for this reason, the American missionaries were warmly welcomed by the Karen. Some Baptists even began to speculate that the Karen might be one of the lost tribes of Israel! Overall, the mission's success with converting ethnic peoples was much greater than with the Bamar. Many missionaries, especially women, saw modern education as an important tool in luring people towards conversion. They stocked schools with equipment such as globes and maps and the like. And while many Bamar showed a great interest in those objects, few had any interest in conversion. But the schools, themselves, were very impactful on Burmese culture. A more modern education, in English, is actually one of the missionary movement's enduring legacies in Burma. Kaloyanides notes how missionaries impacted Burmese culture in unintended ways, too, such as bringing the first printing press into the country. Somewhat ironically, too, she explains how the missionaries' work in Buddhist lands, although for the most part unsuccessful, ultimately facilitated a greater understanding of Buddhist thought in the West.In her final analysis, other than their great success in ethnic territories, Kaloyanides emphasizes the overall failure of missionary work in Burma. “Burmese Buddhism became, if anything, more pronounced, stronger, more powerful in the face of all of this change [like in education] and challenge,” she says.

Episode #218: Beth Upton, a former Buddhist nun who practiced extensively in Burma and has become an influential teacher in the West, returns to the podcast. She reflects on how the richness of Burmese Buddhism has profoundly impacted her identity and teaching style, and highlights the critical need to acknowledge and preserve its spiritual heritage, especially in the face of the ongoing crisis.The prolonged conflict, she notes, has not only limited access to the depth of Burmese teachings, but she explains how it poses a threat to an understanding of Buddhist teachings globally, given Burma's rich, diverse and unique depth of Buddhist teachings. She describes the challenge of interpreting suttas through modern cultural lenses, stressing the value of ancient commentaries common in Burmese Buddhist studies. Beth also believes that experiencing Burmese culture enriches one's understanding of Buddhism beyond just meditation techniques. She worries that reducing Buddha's teachings to “technique” overlooks the crucial relational aspects that are vital for spiritual growth.She reflects on the generosity, warmth, and community spirit in Burmese Buddhism, which she has found hard to replicate in the West, but which offer invaluable insights into personal growth. For example, while Buddhist terms like karma and vipassana have spread globally, the key concept of ‘kusala' (skillful action), which is so commonly referenced in Burmese Buddhist communities, is much less known. This concept encompasses a wholesome way of life, extending beyond meditation. The loss of access to Burmese Buddhist culture, she fears, leaves a gap in fully understanding these broader aspects of the practice.“If we don't reciprocate, then we lose something in ourselves,” Beth says in closing. “We lose some authenticity or alignment in ourselves, on some level, and we know something is out of balance there. Whether you've directly spent time in Myanmar or not, if you are a dedicated practitioner of the Dhamma, then part of that has come from the Burmese tradition, and the dedication of the of Burmese practitioners over hundreds of years. So when we receive that gift, and we don't repay it when reciprocity is needed, we are not fully congruent in ourselves.”

Episode #206: Soon after Delphine Schrank arrived in Yangon in 2008 as a Washington Post reporter to cover the aftermath of Cyclone Nargis, she realized that life under the brutal military was a big part of the story there. Her curiosity led her to uncover a thriving underground network of dissidents committed to building democracy. Her resulting book, The Rebel of Rangoon, delves into the lives of two main protagonists, Nway and Nigel, offering a nuanced perspective on their sacrifices and struggles.Nway's commitment to the movement stemmed from a pivotal moment in medical school when he chose activism over a comfortable life. Nigel, on the other hand, was initially disillusioned by politics but found his calling during the Saffron Revolution. Delphine also writes about other key figures, such as Win Tin, who dared to speak out against the regime, and Aung San Suu Kyi.The role of Buddhism and meditation in sustaining activists even behind bars is also explored. Delphine dispels the misconception that Burmese Buddhism leads to passivity, highlighting how it strengthens resolve and encourages self-sacrifice.While nonviolent resistance defined the pre-transition period, the post-coup resistance and National Unity Government (NUG) now considere armed resistance as necessary to confront the military's unrelenting duplicity, violence and brutality.“They haven't got to the destination,” she says in closing, “but they're getting there eventually, so I still have huge faith in them. And because of the sacrifice, the understanding of that long struggle, and all the other things that many of them have, and even the Buddhist philosophy underlying all this, they're going to get there, it just might not be in their own lifetimes. And some of them are willing to accept that. But they're going fight like hell until they get there and lose a lot of people along the way.”

There is no question that modern Buddhist practice, especially in Sri Lanka and the United States, was heavily influenced by the work of Theosophy’s co-founder Colonel Henry Steel Olcott. Who was this Civil War era Renaissance Man and how did he influence modern Buddhism? We hope that by shedding light on his impact it may help open the conversation about Buddhist esotericism, mysticism and magic that seem to be muted in the practices and study of modern Buddhism, especially from the viewpoint of Western Scientific Materialism. Let’s make Dharma magic again! The Three Tenets of Zen Peacemakers What is Protestant Buddhism? Oxford definition https://www.buddhistinquiry.org/article/a-protestant-buddhism/ The White Buddhist: The Asian Odyssey of Henry Steel Olcott by Stephen Prothero Spiritualism The evolution of funeral practices in the United States: Henry Olcott and cremation in America People from the Other World by Henry Steel Olcott Olcott’s book regarding events at the Eddy Farm. The Garibaldini- Italian Redshirts Explanation of Theosophy’s “Masters” Olcott’s descriptions of his meetings with Master Morya The death of Arthur Conan Doyle’s son and Spriitualism: It is often put forward that Arthur Conan Doyle’s interest in Spiritualism was due to the death of his son Kingsley in 1918. ACD had a lifelong interest in the mystical and paranormal. In fact his interest in Spiritualism can be dated as early as 1887 when he published an article in the journal of the London Spiritualistic Alliance. In 1883 he joined the thriving Society for Psychical Research. But Kingsley’s death from a long convalescence following a wound acquired at the Battle of the Somme in 1916 did appear to strengthen his belief in spirit communication and life after death. He believed that Spiritualism was a New Revelation sent by God to bring solace to so many who were experiencing loss. He began lecturing on Spiritualism in 1916 and wrote The New Revelation in 1918 on this theme. The Trickster and the Paranormal by George P. Hansen Anagarika Dharmapala http://www.anagarikadharmapala.org/life_2_our-teachers.php Maha Bodhi Society founded by Anagarika Dharmapala in 1891 1893’s World’s Parliament of Religions at Chicago’s World’s Fair Wiki article on Olcott’s The Buddhist Catechism https://theosophy.wiki/en/The_Buddhist_Catechism_(book) Swami Vivekenanda’s speech at the 1893 World’s Parliament of Religions Jiddu Krishnamurti’ split with Theosophy: While HPB did state that a goal of Theosophy was to prepare for the coming of Lord Maitreya, it was actually her successors Annie Besant and C.W. Leadbeater who found Krishnamurti and proclaimed him to be the next Maitreaya. While he originally embraced this role, Krishnamurti rejected this call in 1929 and stated, "I do not want followers. My only concern is to set men absolutely, unconditionally free,” a stunning announcement by today’s standards for influencers and religious leaders. Free copy of Olcott’s The Buddhist Catechism Thudong practice Dipa Ma’s website The Buddha’s Wizards: Magic, Protection and Healing in Burmese Buddhism by Thomas Nathan Patton Ordaining the trees in Thailand Metta Sutta (with tree spirits!) This was our first episode and we’ve left in some of our inaccuracies, and our um’s and actuallies. Below are not only links for what we don’t cover in depth, but also some corrections where we weren’t 100% accurate. Thanks for your understanding as we learn to be better presenters! We hope you enjoyed our discussion as much as we enjoyed making the episode.

Are you looking for a journey into the heart of spirituality? Let's explore 'Tidavata' Burmese Buddhism and its role in modern American life through the eyes of Zaw, a Burmese Buddhist residing in the US. Zaw brings us into his personal journey, demonstrating how his faith has brought a rich tapestry of tradition into his daily life. From discussing the significant role of monks and pagodas to the practice of Dharma talks, chanting, and giving, we uncover the critical elements of Zaw's tradition.What does self-discipline mean in a busy, modern world? And how can generosity shape our lives? Zaw continues to share his experiences, providing valuable insights into the fusion of his heritage, religion, and spirituality within his American life. Join us as we explore the Theravada monastic tradition and the intriguing concept of freedom and responsibility. Zaw's story is not just a tale of faith but a reflection of the potential to cultivate qualities of lovingkindness, compassion, and generosity in the face of life's challenges. Listen in and find peace and purpose through the wisdom and practices of Tidavata Burmese Buddhism.Visit our website!Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Zaw Maw — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)Luke DeBoy — Recovery Collective — Annapolis, MD (recoverycollectivemd.com)New Episodes are released every Monday.Please send your questions to: luke@recoverycollectivemd.comThanks for listening, and please subscribe/comment/review/follow/like; if you think others would benefit from the podcast episode, share with others, as COLLECTIVELY, we can find solutions to all things health and wellness.The episodes contain content, including information provided by guests, intended for perspective, informational, and entertainment purposes only. The content is not intended to replace or substitute for any professional medical, counseling, therapeutic, legal, or other advice. If you have specific concerns or a situation in which you require professional advice, you should consult with an appropriately trained and qualified professional expert and specialist. If you have a health or mental health emergency, please call 9-1-1 or 9-8-8Explore a mindful path with Zaw Maw's coaching—Foster balance, healing, recovery, and meditation in your life's journey through his supportive and wisdom-based guidance.Explore a mindful path with Zaw Maw's coaching—Foster balance, healing, recovery, and meditation in your life's journey through his supportive and wisdom-based guidance.Support the show

Episode #141: Jon rejoins us one year following his interview last year, and straight away expresses how his original hopes for a nonviolent solution were somewhat naïve. In the past year, he has come to realize that he either must submit passively to military rule or fight back aggressively. So Jon has personally been involved in both non-violent and guerilla activities. The midst of all this, he maintains a meditation practice, which has helped him balance the traumatic experiences he now faces. However, he puts it in perspective. “I still do all my Buddhist practice. But when we're at war, we do our spiritual stuff, but then we still fight to kill the enemies.”Indeed, this has been a somewhat confusing time for many Burmese Buddhist activists, as some prominent—and previously highly revered—monks appear quite hypocritical, sermonizing about morality and not killing, for example, while either supporting the murderous military outright or at least happy enough to take large donations from them. This connects to the fault lines now appearing in Burmese Buddhism following the military's manipulation of the Saṅgha, and their attempts to pervert the clergy into sponsoring nationalist messages.Jon's analysis of the present state of the resistance movement is grounded in his own, on-the-ground perspective. “We are not winning yet, but they're losing for sure!” At the same time, he also points out some of the less reported-on kinds of devastation that the coup has wrought, such as alcohol, drug addiction or mental health issues, which he sees as coping mechanisms to extreme stress and trauma. He adds that life has become particularly fraught for the younger generation, many of whom have been randomly assaulted and/or arrested by the military.While Jon and his friends have all but given up on international organizations coming to their aid, he still hopes that individuals who are allies around the world will continue to stand by their cause. “If you see someone who is close to Myanmar, talk about it,” he says. “And then if you see someone who doesn't know Myanmar, educate them about it! I think that's the only way that we can push the story of Myanmar forward.”

Episode #140: Better Burma, in partnership with One Light Global, was proud to host "Myanmar's Voices for Freedom,” a panel discussion that bought together five, dynamic, Burmese nationals, each resisting the military regime in Myanmar in their own unique way. This full panel discussion has been modified into podcast format, and can be listened to here.The discussion explored a wide variety of topics: the Rohingya crisis, issues regarding the country's marginalized groups and ethnic minorities, gender equality and LGBT+ rights, the role of the international community, how allies can rally to support the democracy movement, public school education, Burmese Buddhism and the practice of meditation, and how art and creative expression have been used to resist military tyranny.In addition to exploring these topics, the forum was created to help fundraise for two important missions: providing education in Mizoram to refugee children, and supporting villages in the Sagaing Division that were victims of military aggression.

“My own feelings would be that it would be good for Sitagu Sayadaw to leave the country and then speak out [against the military]. If he speaks out now, he would probably be arrested immediately.” Thus says Bhikkhu Cintita to preface his take on the controversies now swirling around Myanmar's most famous living Buddhist monk, whose words and deeds since the coup have caused so much angst among the Burmese people. A long-time American scholar monk, he comes across as honest, open, nuanced, empathetic and even-keeled, and to a degree that is quite remarkable. Bhikkhu Cintita describes Sitagu Sayadaw as a kind of “Renaissance Man,” known in Myanmar as the “monk who gets things done.” There is no denying the enormous number of good works Sitagu has accomplished over the years, and his dedication to continuing to support both Dhamma projects and humanitarian missions across the country. Still, this record is mixed with a series of confounding incidents over the past few years, and coupled with his more controversial actions since the coup, many Burmese have interpreted his behavior as tacit support of the military. This has given rise to the extremely unusual situation of the laity publicly calling out this senior monk who was once so revered.   Bhikkhu Cintita picks his way through this minefield with honesty, openness, and skillful discernment. Having spent several years working on a biography of Sitagu Sayadaw, Bhikkhu Cintita provides context where he finds it lacking in the public discourse, and traces the arc of Sitagu's political entanglement with the generals. In some cases, he frankly expresses astonishment at, and outright disappointment in, his preceptor. In other cases, he talks about how Sitagu's actions might have been misconstrued by those who haven't followed him as closely. In yet others, he describes a mix of the two. Even in those cases where he feels Sitagu's actions or words might have been misunderstood, or their context not sufficiently taken into account, Bhikkhu Cintita empathetically acknowledges how and why the Burmese people have become so disappointed and angry, and how people might not be so interested in these nuances explain why this or that particular thing was said or done.

What is the deeper, symbolic meaning of an overturned alms bowl? What reasoning goes into the decision as to whether a protest sign is written in English or Burmese, or as pictograms, or emojis? And how and why has General Min Aung Hlaing's height become a focus of the protest messaging? These are just some of the concepts that “Brad” and “May” (not their real names) have begun to explore on their new Facebook page, “https://www.facebook.com/Burmese.Protest.Memes/ (Burmese Protest Memes and Signs Translated and Explained): Translating and explaining Burmese memes and protest signs for an English audience.” Unlike in other countries, where internet connectivity has been available for a much longer time, in Myanmar, “online culture” is relatively new. As May succinctly explains, “We're the generation that has grown up with internet and social media. And memes are a way to communicate with each other, to share not just jokes, but also feelings… So yeah, memes are perhaps a symbol of what our generation is.” Brad and May felt that much of the outside world was missing the subtle messaging that protesters were trying to communicate by their signs, and hoped that their new page would help in this regard.  It has developed to explaining the deeper, underlying meaning of the many Burmese memes that are now proliferating, both online and in real life today. In doing so, they reveal the many themes that protesters are connecting to their movement, including British colonialism, Burmese Buddhism, ethnic identity, numerology and astrology, and specific events both in the protests as well as recent political incidents connected to the coup. If you would like to engage beyond merely listening about this crisis, please considering contributing a donation to the nonviolent protest movement in Myanmar. https://insightmyanmar.org/donation (Any donation made on our website) goes immediately to those in need. Support this podcast

Kyawt Thiri Nyunt's journey from Myanmar to the United States at age 19 was not just a physical one, but a cultural and psychological one as well. She had traveled to enroll in a small liberal arts college in California, having won a full merit scholarship. But then came the pressure of integrating into a new environment, on top of the anxiety to achieve, and so she did something she had never done before: she began therapy to explore the stress that was building up inside her. The therapy also uncovered deep-rooted trauma that she had been holding her entire life growing up under a military dictatorship. Unprocessed memories flooded out, including the associated emotions of anger and fear. Properly understanding—even honoring—the pervasiveness of this trauma is especially important at this moment, because without doing so, the Burmese protest movement simply cannot be properly appreciated. Once one truly understands how dark the days had been under past military rule, one realizes that no matter how aggressively the military chooses to respond in the days that come, the protesters have no choice but to keep on, as they will never accept a return to the past system. Kyawt explains how the mettā meditation that defines the practice of many Burmese Buddhists has so far contributed to the protests' nonviolent nature, but that they are getting close to the breaking point. This is a time of real social change and upheaval in Myanmar, and it is impossible to know where this will ultimately go. Beyond worldly culture, these changes could also ultimately impact the shape of Burmese Buddhism as well, as with the people's embrace of their newfound sense of agency, the Burmese people themselves are determining which members of the Saṅgha truly speak for them, and which do not have their interests in heart. If you are finding value in these shows, please consider sharing to friends and contacts so more can learn about what is currently happening in Myanmar. Support this podcast

The observation period, after receiving a covid-19 vaccination may be the only 15 minutes someone in the NHS might get all day. In this podcast, we're joined again by Chris Bu, psychiatry trainee who has previously spoken to us about how Burmese Buddhism helped him in his training. He takes us through a guided mindfullness meditation, tailored to that post-vaccination period, to help you make the most of your observation time. www.bmj.com/wellbeing

How might Burmese Buddhism help deal with pandemic stress? Christopher Bu drew on his familial heritage and the tradition of practicing mindfulness to cope with the stresses of studying to be a doctor. He invites us to consider how the same techniques might be useful psychological tool for all healthcare workers during this challenging time.

Thabarwa Sayadaw has had a meteoric rise in Myanmar. After weathering a series of crises that threatened the very existence of his monastery, the Burmese monastic's mission is now expanding at an unprecedented rate across not only the country but the entire world. And then there is his monastery itself, which is redefining the role of monasticism and the shape of Burmese Buddhism in the 21st century. In this inaugural interview, Thabarwa Sayadaw shares his biography from layman to monastic, as well as the early start of his monastery. Support this podcast

In his recent monograph, The Buddha's Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one's karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā's perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots.

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent monograph, The Buddha’s Wizards: Magic, Protection, and Healing in Burmese Buddhism(Columbia University Press, 2018), Thomas Patton examines the weizzā, a figure in Burmese Buddhism who is possessed with extraordinary supernatural powers, usually gained through some sort of esoteric practice. Like the tantric adept in certain other Buddhist traditions, the weizzā can use his skills both to manipulate human affairs in the present world and to help people progress towards Buddhist soteriological goals. The weizzā is thus a morally ambiguous figure, for while this Buddhist wizard might heal a sick relative or help one’s karmic circumstances, he might just as well cast an evil spell. Indeed, it is precisely because of the weizzā’s perceived power that these wizards and their devotees have been persecuted by both the government and Buddhist monastic leaders, and why this tradition has largely existed at the margins of state-sanctioned orthodoxy and orthopraxy. Patton shows that while prototypes for this Buddhist wizard can be found in Burmese Buddhism in premodern times, the weizzā as we know him really emerges during the twilight of the nineteenth and first half of the twentieth centuries. Like many other Buddhists of this time, the weizzā were dismayed by the presence of the British in Burma, which they saw as a direct threat to Buddhism, and they used their supernatural powers to fight the British in whatever ways they could. Later, after the British left and once it was seen that Buddhism was not in decline, weizzā shifted their focus from protection to propagation of Buddhism; to this end they built pagodas not only throughout Burma, but also in far-away lands such as the United States. These pagodas were supposed to transmit the power of the weizzā with whom they were associated, and many weizzā devotees liken them to nodes in an electricity grid or even to wifi hotspots. Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is difficult to characterize this fascinating book,” George Tanabe writes in his short preface to The Immortals: Faces of the Incredible in Buddhist Burma (University of Hawai’i Press, 2015), “Not just because it concerns thousand-year-old Burmese Buddhists who fly but also because its author has chosen, almost by necessity, unusual procedures for studying and writing about this strange topic.” Indeed. Not only Guillaume Rozenberg’s topic but also his book is itself unusual and intriguing. First published in French and now available in English thanks to the work of Ward Keeler, this is the second in a planned tetralogy on the extraordinary in Burmese Buddhism. Variously a thrilling narrative of raining coconuts and candles, a how-to guide for budding alchemists, and an account of people rendering their bodies impervious to swords and blows, at its twists and turns The Immortals also offers uncommon insights into the relationship of belief to political and social order. At the same time, it reflects frankly on the odd role of the author in not merely recording but somehow also participating in the fashioning of this cult of the incredible in an otherwise unremarkable village in Burma’s Buddhist heartland. The book’s translator Ward Keeler joins New Books in Southeast Asian Studies to discuss scepticism and believing, vulnerability and masculinity, public order and military rule, Melford Spiro and the study of supernaturalism, anthropology’s crisis in representation, expository French style and the third person as rhetorical device, and language learning as anthropological exercise. You may also be interested in: * Erik Braun The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw * Lawrence Principe, The Secrets of Alchemy Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is difficult to characterize this fascinating book,” George Tanabe writes in his short preface to The Immortals: Faces of the Incredible in Buddhist Burma (University of Hawai’i Press, 2015), “Not just because it concerns thousand-year-old Burmese Buddhists who fly but also because its author has chosen, almost by necessity, unusual procedures for studying and writing about this strange topic.” Indeed. Not only Guillaume Rozenberg’s topic but also his book is itself unusual and intriguing. First published in French and now available in English thanks to the work of Ward Keeler, this is the second in a planned tetralogy on the extraordinary in Burmese Buddhism. Variously a thrilling narrative of raining coconuts and candles, a how-to guide for budding alchemists, and an account of people rendering their bodies impervious to swords and blows, at its twists and turns The Immortals also offers uncommon insights into the relationship of belief to political and social order. At the same time, it reflects frankly on the odd role of the author in not merely recording but somehow also participating in the fashioning of this cult of the incredible in an otherwise unremarkable village in Burma’s Buddhist heartland. The book’s translator Ward Keeler joins New Books in Southeast Asian Studies to discuss scepticism and believing, vulnerability and masculinity, public order and military rule, Melford Spiro and the study of supernaturalism, anthropology’s crisis in representation, expository French style and the third person as rhetorical device, and language learning as anthropological exercise. You may also be interested in: * Erik Braun The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw * Lawrence Principe, The Secrets of Alchemy Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is difficult to characterize this fascinating book,” George Tanabe writes in his short preface to The Immortals: Faces of the Incredible in Buddhist Burma (University of Hawai’i Press, 2015), “Not just because it concerns thousand-year-old Burmese Buddhists who fly but also because its author has chosen, almost by necessity, unusual procedures for studying and writing about this strange topic.” Indeed. Not only Guillaume Rozenberg’s topic but also his book is itself unusual and intriguing. First published in French and now available in English thanks to the work of Ward Keeler, this is the second in a planned tetralogy on the extraordinary in Burmese Buddhism. Variously a thrilling narrative of raining coconuts and candles, a how-to guide for budding alchemists, and an account of people rendering their bodies impervious to swords and blows, at its twists and turns The Immortals also offers uncommon insights into the relationship of belief to political and social order. At the same time, it reflects frankly on the odd role of the author in not merely recording but somehow also participating in the fashioning of this cult of the incredible in an otherwise unremarkable village in Burma’s Buddhist heartland. The book’s translator Ward Keeler joins New Books in Southeast Asian Studies to discuss scepticism and believing, vulnerability and masculinity, public order and military rule, Melford Spiro and the study of supernaturalism, anthropology’s crisis in representation, expository French style and the third person as rhetorical device, and language learning as anthropological exercise. You may also be interested in: * Erik Braun The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw * Lawrence Principe, The Secrets of Alchemy Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is difficult to characterize this fascinating book,” George Tanabe writes in his short preface to The Immortals: Faces of the Incredible in Buddhist Burma (University of Hawai’i Press, 2015), “Not just because it concerns thousand-year-old Burmese Buddhists who fly but also because its author has chosen, almost by necessity, unusual procedures for studying and writing about this strange topic.” Indeed. Not only Guillaume Rozenberg’s topic but also his book is itself unusual and intriguing. First published in French and now available in English thanks to the work of Ward Keeler, this is the second in a planned tetralogy on the extraordinary in Burmese Buddhism. Variously a thrilling narrative of raining coconuts and candles, a how-to guide for budding alchemists, and an account of people rendering their bodies impervious to swords and blows, at its twists and turns The Immortals also offers uncommon insights into the relationship of belief to political and social order. At the same time, it reflects frankly on the odd role of the author in not merely recording but somehow also participating in the fashioning of this cult of the incredible in an otherwise unremarkable village in Burma’s Buddhist heartland. The book’s translator Ward Keeler joins New Books in Southeast Asian Studies to discuss scepticism and believing, vulnerability and masculinity, public order and military rule, Melford Spiro and the study of supernaturalism, anthropology’s crisis in representation, expository French style and the third person as rhetorical device, and language learning as anthropological exercise. You may also be interested in: * Erik Braun The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw * Lawrence Principe, The Secrets of Alchemy Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

“It is difficult to characterize this fascinating book,” George Tanabe writes in his short preface to The Immortals: Faces of the Incredible in Buddhist Burma (University of Hawai’i Press, 2015), “Not just because it concerns thousand-year-old Burmese Buddhists who fly but also because its author has chosen, almost by necessity, unusual procedures for studying and writing about this strange topic.” Indeed. Not only Guillaume Rozenberg’s topic but also his book is itself unusual and intriguing. First published in French and now available in English thanks to the work of Ward Keeler, this is the second in a planned tetralogy on the extraordinary in Burmese Buddhism. Variously a thrilling narrative of raining coconuts and candles, a how-to guide for budding alchemists, and an account of people rendering their bodies impervious to swords and blows, at its twists and turns The Immortals also offers uncommon insights into the relationship of belief to political and social order. At the same time, it reflects frankly on the odd role of the author in not merely recording but somehow also participating in the fashioning of this cult of the incredible in an otherwise unremarkable village in Burma’s Buddhist heartland. The book’s translator Ward Keeler joins New Books in Southeast Asian Studies to discuss scepticism and believing, vulnerability and masculinity, public order and military rule, Melford Spiro and the study of supernaturalism, anthropology’s crisis in representation, expository French style and the third person as rhetorical device, and language learning as anthropological exercise. You may also be interested in: * Erik Braun The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw * Lawrence Principe, The Secrets of Alchemy Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun is an Assistant Professor of Religious Studies at University of Oklahoma. He is the author of The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw. In this episode Erik and host Vincent Horn continue a discussion on Burmese Monk Ledi Sayadaw and his role in bringing insight meditation to the world. The conversation digs deeper into the connections between Burmese political disruption and changes to Buddhist practice in Burma, how meditation became more accepted in Burmese Buddhism, and how this all led to the export of insight meditation to the rest of the world. This is part two of a two part series. Listen to part one: The Birth of Insight Meditation. Episode Links: The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw ( http://amzn.to/1JMLYFM ) Erik Braun on Twitter ( https://twitter.com/erkbraun )

Erik Braun is an Assistant Professor of Religious Studies at University of Oklahoma. He is the author of The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw. In this episode, Erik joins host Vincent Horn to discuss his book and the legacy of Burmese monk Ledi Sayadaw. By connecting the dots between changes in Burmese Buddhism with the political disruption caused by the British takeover of Burma in the late 19th Century, Erik describes Ledi’s role in bringing insight meditation practice to the modern world. This is part one of a two part series. Listen to part two: The Making of a Mass Meditation Movement. Episode Links: The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw ( http://amzn.to/1JMLYFM ) Erik Braun on Twitter ( https://twitter.com/erkbraun )