Podcasts about burmese buddhist

Episode #331: “My friend told me it is like the crumbling of the world, because everywhere, everywhere is destruction.”Burmese Buddhist nun Sayalay (who has chosen not to give her full Pāḷi name for safety concerns) speaks about the humanitarian crisis following the devastating earthquake in central Myanmar. Focusing on the country's spiritual heartland, the Sagaing Hills, home to centuries-old monasteries and nunneries, she describes how the region was hit hard, with monks and nuns killed, buildings collapsed, and survivors left without clean water, shelter, or medical aid. Critical infrastructure, including bridges connecting Sagaing to Mandalay, was badly damaged, delaying relief. Junta restrictions further obstructed rescue efforts, blocking aid and forbidding the use of essential heavy machinery.It's mainly volunteers who are working rescue operations, but they are severely limited as to what they can use because of the junta's paranoia; even basic tools are sometimes confiscated. Hiring machinery to clear rubble costs more than many nunneries can afford, yet without it, decomposing bodies pose serious health risks. Survivors, especially young nuns, suffer from trauma and nightmares. Some speak of visitations from the dead, pleading for help from beneath the rubble.Sayalay, a former nurse, is coordinating aid through her nonprofit, Metta Stream Foundation, and stresses the importance of spiritual action. “When we practice mettā bhavana, it's not only for us to recite…but we need to do it physically.” Her message is one of compassion, resilience, and a call for global solidarity with those suffering in Myanmar.

Aye Mon, a journalism student at New York University, interviewed the founder of Insight Myanmar Podcast about the evolution and mission of the platform. Starting in 2019, the podcast initially focused on spiritual topics related to Burmese Buddhist meditation, but after the 2021 Myanmar coup, it shifted to address broader socio-political issues, reflecting the belief that it was unethical to ignore the national turmoil. The platform aimed to capture voices authentically, allowing raw stories to be heard without interference. Aye Mon also discusses the unique power of audio—its emotional depth, versatility, and the use of ambient sounds to evoke Myanmar's atmosphere. She inquires about the podcast's approach to guest selection, emphasizing trust and comfort, especially for sensitive topics. Aye Mon suggests that the podcast's commitment to honest storytelling makes it a vital tool for both awareness and connection in these challenging times.

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.”

Illuminating the benefits of taking spiritual retreat, Jack highlights the importance of meeting our practice with great faith, great courage, and great questioning.Join Jack with Trudy Goodman, Krishna Das, Anne Lamott and more, live online from Maui in the virtual Ram Dass Legacy Retreat: Love and Renewal 11/29 - 12/3!"It's not a question of practicing and losing weight, or getting rid of our neurosis or figuring out our mother, father, husband, or wife trip; but it's really to get the bottom of the question of life itself: Who are we? What makes up our experience? And to ask that question, to come to the end of our questioning requires a kind of passion, a kind of urgency, to see, to know." – Jack KornfieldIn this episode, Jack mindfully illuminates:The history and importance of taking spiritual retreat in Eastern traditions What it was like for Jack to take spiritual retreat with Burmese Buddhist teacher, Mahasi Sayadaw, and his Thai Buddhist teacher, Ajahn Chah Instructions for meditation and how to apply them properly to the retreat experience Moving beyond our psychological melodrama so we can gain deeper insight into the processes of mind Gurdjieff and using the fire of practice to transform our inner-world into a single whole Using our time wisely within the great mystery of this precious human birth Meeting our meditation practice with great faith, great courage, and great questioning The Diamond Sutra and how to live with a heart of light"You say that practice is difficult. This is thinking. Practice is not difficult. If you say it's difficult this means you're examining yourself too much—examining your situation, your condition, your opinion—so you say practice is difficult. But if you keep the mind that is before thinking and planning, then practice is not difficult." – Jack Kornfield quoting a Zen MasterThis Dharma Talk on 10/07/78 from Insight Meditation Society was originally published on DharmaSeed.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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

Novelist Wendy Law-Yone, tracks Aung San Suu Kyis transformation from daughter of a national hero to materfamilias of Myanmar, placing her firmly within the context of the Burmese Buddhist notions of nationhood and motherhood and explaining her continuing role as the figurehead of the nations struggles. The result is a unique portrait of a living legend, rendered by a compatriot and contemporary. Once deified by the international community for her advocacy of democracy and human rights, yet later vilified for her denial of the Burmese militarys genocidal campaign against the Rohingya, Aung San Suu Kyis image survives largely untarnished within Myanmar. Her supporters refer to her as Amay Suu (Mother Suu). Heir to the political and spiritual legacy of her father, General Aung San, independence hero and martyr, she remains the lodestar of nationalist aspirations, and matriarch for a nation in distress.

On this week's episode, Francine sits down with MK Long, a graduate student in the Department of Asian Studies at Cornell University, to unpack her research analyzing the (auto)biographies of Burmese Buddhist nuns. These texts come from a 1982 volume of (auto)biographies of the founder and three generations of successors of a Buddhist nunnery established in central Burma in 1905. Stay tuned for a discussion on the importance of interpersonal relationships between nuns, kinship, language learning, graduate school, and more! Lightning Round: 03:00 Research and lecture summary: 12:15 Advice for researchers: 25:50   The music on the podcast is from "Me and Some Friends", a musical project by a group of friends at Cornell, to experiment with how the beautiful timbres of Gamelan music can meld with hypnotic guitar parts to create a contemplative and unique experience. Check them out here. 

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.”

While perhaps a strange choice for some, Steve Jarand and Kati Schweitzer elected to spend part of their honeymoon meditating in Myanmar. Both being practitioners in the vipassana tradition of S.N. Goenka—a Burmese citizen of Indian heritage who trained in a Burmese lineage—that 2016 trip was something of a spiritual homecoming for them. The visit broadened their horizons regarding their spiritual path. For example, Steve learned to appreciate Burmese Buddhist culture on its own terms through the realization that “it's much more rich and complex than just what I had known about the practice!” And from the start, Kati appreciated how interwoven the practice was in daily life throughout Myanmar. They also found much meaning while staying longer in monastic environments. Overall, there was much joy to remember from the trip, particularly the way they always found their Burmese friends quick to smile, and their amazing generosity. With the memory of that kindness in mind, Steve and Kati speak to the wider practitioner community about how important it is to support the people of Myanmar during these very dark days, since the military coup, and find a way to reciprocate.

Burmese artists are rightly gaining global recognition for their courage and bravery, standing up for freedom of expression against a murderous regime. While this is somewhat of a new phenomenon for the younger generation of Burmese artists, Darko has been at the intersection of protest and music for some time, as the lead singer of the Indie band "Side Effect." Darko grew up under the prior military regime, when one could be arrested for simply expressing oneself, and so has been well-trained in the art of hiding meaning and keeping a low profile. He feels disappointed that younger musicians don't appreciate how hard he and his generation of artists had to struggle against the limits of censorship. Yet in spite of that, Darko continues to support their creative expression not only by his 20 years of ground-breaking artistic work, but also through creating platforms and opportunities for younger artists to get their voices out.  Aside from music, Darko's other passion in life has been spirituality and meditation, but he's not a traditional Burmese Buddhist, especially after he looked into growing anti-Rohingya activity. He visited the camps, and was stunned at what he saw. He was overcome by guilt, and heartbroken to see how the Rohingya were being treated. This experience led to his song “Meiktila”, named after the city where terrible anti-Muslim violence had recently occurred. Because Burmese Buddhists started referencing the Buddha in order to justify violence against Muslims, he began to question everything about how organized religion was manipulating— and perhaps even perverting— the Buddha's teachings. Ironically, moving away from traditional Buddhism is what allowed Darko's nascent meditation practice to really take off. He became fascinated with “brainwave entrainment,” which explores how brain waves can be synced with auditory or visual stimuli. He doesn't have a proper meditation teacher, but finds inspiration in Alan Watts, as well as the Satguru philosophy. Essentially, his practice can be boiled down to simply observing the mind without judgment. However, the military's brutal behavior has challenged his non-judgmental observation of unfolding reality, to put it lightly.  Support this podcast

Marlar has spent years researching gender studies, women's rights, and violence against women in Burmese society. She notes that besides Myanmar being a patriarchal culture, there is the Burmese Buddhist belief of “pon,”which refers to the good karma inherently bestowed upon men. Due to pon, Marlar is prevented from meditating in certain places in Shwedagon Pagoda, which led her as a girl to wonder if even the lowest male thief has more merit than she or any other woman does in Burma. Marlar acknowledges that her critique of the ways in which Burmese women are marginalized flies in the face over a century of writings that in fact claim the opposite. Colonial British literature highlighted the greater freedoms they observed among Burmese women than in societies in other colonial lands. And more recently, several notable Burmese female writers, such as Ma Thanegi and Mi Mi Khaing, have made similar claims, pushing a theory of agency and independence for Burmese women. But Marlar claims they are writing from a place of privilege that is more indicative of their own circumstances, and at the expense of understanding the lived reality of the vast majority of other women across the country.  Marlar notes that more recently, technology and the Internet have connected the Burmese people to the rest of the world, allowing the #MeToo movement to take off in Myanmar. In her view, any potential solution needs to be holistic, bringing together family, community, and culture to end this destructive cycle. She has worked with both community organizations and legislators prior to the coup on a watershed law punishing violence against women, but it was not passed, and she feels that part of the reason was that the Rohingya crisis monopolized the NLD's attention. She also places blame squarely on Aung San Suu Kyi for not being a real feminist leader. On the sensitive topic of rape, Marlar explains that one of the main reasons it goes underreported is out of shame. However in Myanmar, there not only is shame for the woman, but also the male relatives, who feel emasculated for failing to properly protect them. This is why rape is a favored tactic of the Tatmadaw, as it undermines the pride and morale of the men they are fighting. As challenging as Marlar's struggle for gender rights have been, nothing compares to the current state since the coup was launched, which she calls a total “nightmare in which basic human rights have disappeared.  Support this podcast

How can a dedicated meditator maintain the five precepts when encountering armed soldiers with orders to abduct, rape, torture, or even kill? How should devoted lay supporters of the Saṅgha respond when much of their own monkhood remains silent even as their country is burning around them? What is the best way that practitioners outside of Myanmar can support the protest movement at this time? These are just a few of the moral quandaries put to the Venerable Bhikkhu Bodhi, in an interview which he later admitted was “one of the toughest I've ever had.” Many of the questions were sent in by Burmese Buddhist listeners, and concern real-life—and sometimes life-and-death—challenges, in the context of the military's on-going terror campaign. They are questions from people desperately seeking spiritual answers that in many cases their own monkhood has unfortunately not been providing. Towards this end, Bhikkhu Bodhi emphasizes that his words “should be viewed as my personal opinions, and not authoritative dicta coming down from the high seat of authority, but my opinions, the way to resolve these very difficult ethical dilemmas.” He advocates adapting the spirit rather than the letter of the teachings to help us navigate our way through these serious challenges now facing Myanmar. The discussion is wide-ranging. Other topics range from the way Buddhist monks can engage with this crisis skillfully and in accordance with the Vinaya, to how Buddhist communities can best protect themselves against the terror state while understanding the immutable laws of karma, to the Rohingya crisis and issues surrounding the integration of Burmese Muslims into society.  None of these have easy answers. This makes Venerable Bhikkhu Bodhi's willingness to wade into this morass all the more remarkable, at a time when many Buddhist leaders, especially those whose lineages trace back to Burma, carry on their teaching schedules while carefully avoiding these difficult questions. We thank Bhikkhu Bodhi for his moral courage in engaging on these challenging matters, and for the sensitivity and value of his words of wisdom. Support this podcast

In looking back at the turbulent recent history of her country, Sayalay Chandadhika, a Burmese Buddhist nun based in Germany, sees a never-ending spiral of destructive patterns that continue to produce the same disastrous results. How to disrupt this disturbing trend? In her words, the response is clear: “We need another method, and I cannot see another method rather than mettā.” Speaking to us from Germany, Sayalay Chandadhika affirms that mettā, or the practice of loving kindness, is not merely some optimistic or naïve way to engage with a difficult situation like Myanmar's present circumstances, it is actually the very spirit we are seeing right now on display during the country's daily protests. As an example, she describes a particularly tense standoff between protesters and police, which was defused by civilians offering the officers cool water on a hot day. She notes that this wasn't merely a clever tactic to trick the police towards gaining some tactical advantage, rather it was a simple and generous action borne out of a mind trained in mettā. Through examples like these, Sayalay Chandadhika describes something truly stunning: a people whose lifelong spiritual practice of cultivating wholesome tendencies now finds itself facing the aggression of a professionally trained military with just those positive qualities of mind, like mettā, as their “weapon” of choice for self-defense. In her description, we can see how the non-violent struggle of the Burmese people today —in large part grounded in their Buddhist practice and identity—has firm connections with the Civil Rights Movement in America and Gandhi's crusade in India. A note about our mission here at Insight Myanmar Podcast. While it usually takes us several weeks at minimum to produce an episode, we feel that the current moment demands a faster turn-around, and we are working to get out episodes now within just days. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this topic, but we need your support to do so. If you would like to support our mission, we welcome your contribution. You may give by searching “Insight Myanmar” on PayPal, Venmo, CashApp, Go Fund Me, and Patreon, as well as via Credit Card at http://www.insightmyanmar.org/donation (www.insightmyanmar.org/donation). Support this podcast

Lately, psychedelics have gained traction in the mainstream media. With decriminalization laws, new documentaries, and the electronic music scene, psychedelics have gained popularity as a medium of transcendence and healing. How can psychedelics be effectively utilized as medicine? How can we integrate such an elusive experience into Western Healthcare? How do psychedelics help us integrate ideas of mind, body and spirit? Join us as we strive to answer these questions. Lucia is a medical anthropologist interested in substance use and addiction, harm reduction, and psychedelic-assisted psychotherapy. Lucia Marie Terpak earned her B.A. in Religious Studies with a minor in Psychology from Wake Forest University in 2015. As an undergraduate, Lucia rediscovered her love for understanding and expanding her consciousness, and in the fall of 2012, Lucia spent a semester studying Buddhism and practicing daily meditation in a Burmese Buddhist monastery in Bodh Gaya, India. In 2018, Lucia received a Source Award from Source Research Foundation to support her research on ibogaine and addiction at a detoxification clinic in Mexico. Lucia successfully defended her master's thesis and graduated with an M.A. in medical anthropology from The University of Colorado Denver in December 2019. Lucia presented research at the 2017 Society for Applied Anthropology annual meetings on explanatory models and barriers to care experienced by low-income Type II diabetes patients. She also presented her research on ibogaine and addiction at the 2020 Interdisciplinary Conference on Psychedelic Research. Focus Spiritual Virtues: Awareness, Curiosity, Interconnectedness In my conversation with Lucia, we brought awareness to the growing field of psychedelic medicine. With this awareness, we opened the door for curiosity into how psychedelics can serve as vehicles for healing for those with unprocessed trauma, addiction, or mental illness. With understanding the potential benefits of this unique type of medicine, an internalization of the interconnectedness of your mental, emotional, and physical pain ensues. Resources: Lucia's Research: https://www.youtube.com/watch?v=vMPiR53QOqg&t=695s Intro to Psychedelics: https://michaelpollan.com/books/how-to-change-your-mind/ Healing Trauma: https://www.amazon.com/Body-Keeps-Score-Healing-Trauma/dp/0143127748 Addiction: https://www.amazon.com/Realm-Hungry-Ghosts-Encounters-Addiction/dp/155643880X

Lately, psychedelics have gained traction in the mainstream media. With decriminalization laws, new documentaries, and the electronic music scene, psychedelics have gained popularity as a medium of transcendence and healing. How can psychedelics be effectively utilized as medicine? How can we integrate such an elusive experience into Western Healthcare? How do psychedelics help us integrate ideas of mind, body and spirit? Join us as we strive to answer these questions. Lucia is a medical anthropologist interested in substance use and addiction, harm reduction, and psychedelic-assisted psychotherapy. Lucia Marie Terpak earned her B.A. in Religious Studies with a minor in Psychology from Wake Forest University in 2015. As an undergraduate, Lucia rediscovered her love for understanding and expanding her consciousness, and in the fall of 2012, Lucia spent a semester studying Buddhism and practicing daily meditation in a Burmese Buddhist monastery in Bodh Gaya, India. In 2018, Lucia received a Source Award from Source Research Foundation to support her research on ibogaine and addiction at a detoxification clinic in Mexico. Lucia successfully defended her master’s thesis and graduated with an M.A. in medical anthropology from The University of Colorado Denver in December 2019. Lucia presented research at the 2017 Society for Applied Anthropology annual meetings on explanatory models and barriers to care experienced by low-income Type II diabetes patients. She also presented her research on ibogaine and addiction at the 2020 Interdisciplinary Conference on Psychedelic Research. Focus Spiritual Virtues: Awareness, Curiosity, Interconnectedness In my conversation with Lucia, we brought awareness to the growing field of psychedelic medicine. With this awareness, we opened the door for curiosity into how psychedelics can serve as vehicles for healing for those with unprocessed trauma, addiction, or mental illness. With understanding the potential benefits of this unique type of medicine, an internalization of the interconnectedness of your mental, emotional, and physical pain ensues. Resources: Lucia’s Research: https://www.youtube.com/watch?v=vMPiR53QOqg&t=695s Intro to Psychedelics: https://michaelpollan.com/books/how-to-change-your-mind/ Healing Trauma: https://www.amazon.com/Body-Keeps-Score-Healing-Trauma/dp/0143127748 Addiction: https://www.amazon.com/Realm-Hungry-Ghosts-Encounters-Addiction/dp/155643880X

Alan Clements’ Burma: Voices of Freedom is a monumental achievement, a work more than three decades in the making. Alan interviewed hundreds of people for the book in order to examine the intersecting lines of Burmese Buddhist practice and the (more worldly) turbulent, political history of the country.  He decided to sit for just one full-length interview on his recent publication--and we were delighted that it is here, on the Insight Myanmar Podcast! Alan had joined us for an interview with us several months ago, and so were honored to welcome him back to the show to discuss this recent work in depth. (If you’d like to hear more on his own fascinating background in the country, take a listen here.) The book is co-authored with his long-time colleague and assistant, Fergus Harlow.  In Alan’s own words, the pages of Burma: Voices of Freedom “cover the historic national election of the National League of Democracy (NLD) to Parliament, the Rohingya crisis, the nature of totalitarianism and the efficacy of nonviolence, the radicalization of militant Buddhist monks and the role of Islamic terrorism, interspersed within the jagged landscape of a nation's ongoing struggle for freedom, rule of law, and national reconciliation.” His book explores not only what has taken place in the country, but where things stand now as well as his hopes for where things might go.   Although Alan is one of the more knowledgeable foreigners to live in and write about Burma, for this project he chose to step into the background, and turn the mic over to wide range of voices within Burmese society: young and old, top leaders and everyday people, and spanning a diverse background of people from various religious faiths, ethnicities, and regions. Alan’s approach is not a dry, scholastic work, but rather one that is animated by his own depth of meditative insight and Buddhist knowledge.  In our interview, we explore Alan’s process in writing the book, along with some challenges and surprises that came into the process along the way. We discuss the overlapping lines of spiritual and worldly affairs and how they interact in the context of modern Myanmar. We go on to examine the profound role that the liberating teachings of the Buddha has played and can continue to play in the country’s transformation, balanced with the sensitive need to ensure a separation between Church and State and to welcome the role of non-Buddhist communities in a pluralistic society.

Alan Clements' new book, Burma: Voices of Freedom, is a monumental achievement, a work more than three decades in the making. Alan interviewed hundreds of people in order to examine the intersecting lines between Burmese Buddhist practice and the turbulent history of the country, thus bringing together the worldly and the spiritual in profound ways.  He decided to sit for just one full-length interview on his recent publication: here on Insight Myanmar Podcast!  In Alan's own words, the pages of Burma: Voices of Freedom “cover the historic national election of the National League of Democracy (NLD) to Parliament, the Rohingya crisis, the nature of totalitarianism and the efficacy of nonviolence, the radicalization of militant Buddhist monks and the role of Islamic terrorism, interspersed within the jagged landscape of a nation's ongoing struggle for freedom, rule of law, and national reconciliation.” His book explores not only what has taken place in the country, but where things stand now as well as his hopes for where things might go. In our interview, we examine the role of the liberating teachings of the Buddha within the country's transformation, balanced with the sensitive need to ensure a separation between Church and State, and to welcome the role of non-Buddhist communities in a pluralistic society. Just one technical note, there was a small glitch with Joah's sound on this interview, but fortunately Alan's is fine. Apologies in advance, and the issue has since been resolved, so will not impact future episodes. If you would like to support our mission, we welcome your contribution. You may give by searching “Insight Myanmar” on PayPal, Venmo, CashApp, Go Fund Me, and Patreon, as well as via Credit Card at http://www.insightmyanmar.org/donation (www.insightmyanmar.org/donation). Support this podcast

The story of Melissa Coats is a tale of finding balances. It relates to navigating her identity, being half-white and half-Korean, and her practice, going back and forth between being a lay practitioner and Buddhist nun, in both secular and religious communities. It speaks to her life, alternating between progressive enclaves in California and a more conservative Burmese Buddhist life in Myanmar, between a fusion of traditional Chinese Medicine and Buddhist meditation integrated into Western life in the United States, and seeking out their respective origins in China and Myanmar. She talks of beginning her meditation by taking vipassana courses in the S.N. Goenka tradition, and then learning under Ruth Denison and at Spirit Rock before ultimately traveling to Burma, where she has stayed at Panditarama, Pa Auk, Brahma Vihara, and Shwe Oo Min. Melissa's story also addresses the balance she actively seeks between having male and female teachers. Melissa's journey has already been a long one for someone so young, and it is still unfolding.  In a world where meditation centers and entire countries are shut down due to the pandemic, this talk gives the listener a virtual tour into the meditative and Buddhist world of Myanmar. If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo (https://bit.ly/2XDPQJo), via PayPal at https://bit.ly/2TPPRIV (https://bit.ly/2TPPRIV), by credit card at https://bit.ly/3gBbqGT (https://bit.ly/3gBbqGT), or at Go Fund Me at https://bit.ly/2XEjw9c (https://bit.ly/2XEjw9c). Support this podcast

In this episode, we talk with Diana Winston, Director of Mindfulness Education at UCLA’s Mindful Awareness Research Center and author of “The Little Book of Being”. We discuss her time as a nun in a Burmese Buddhist monastery, the spectrum of different awareness practices, such as focused awareness, flexible awareness, investigative awareness, natural and pure awareness; the sound of silence, the art of deep listening, Leonard Cohen, and glimpse practices. We end with a guided listening meditation. http://www.dianawinston.com/Follow us on Instagram, Twitter and Facebook @WolfInTune https://www.richardwolf.net/Read "In Tune: Music As The Bridge To Mindfulness" https://tinyurl.com/tz67aqm

Another episode coming straight from Sydney Australia, featuring Sydney's own Alice Fraser (@aliterative). A frequent guest on The Bugle, multiple award-winner and television appear, she stopped by on her busy schedule to tell me about starting the UK at Cambridge University.  I chat to Alice about Tall Poppy syndrome, servant culture, how Australia turned from giant prison to law-abiding and fluid dynamics - because who doesn't want to know more about fluid dynamics? She's a Burmese Buddhist who used to run marathons and truly one of the most thought-provoking comedians working today.   She'll be at Australian Comedians / Dope Comedy in London soon, but if you're free November 4th get tickets to our next show here.  Catch Alice's stand-up in the form of her Alice Fraser Trilogy, and there's loads more on her website which will always be www.alicecomedyfraser.com in my heart. She's also on Instagram, Facebook & Twitter. As always, please LIKE / SHARE / SUBSCRIBE / REVIEW the The Union Jack Off, I'd love to hear from you and will respond to everything you send my way on Twitter, Instagram & Facebook. @danmuggleton is where to find me, and tickets to my only Sydney show November 8th at Giant Dwarf are available here.

In which we learn about Burmese Buddhist nationalism, escalating violence against Muslims, and what happened to the West's liberal hero

Definitely a classic. One of the best. Very simple. Originating in the Indian Buddhist tradition, Vipassana meditation has a long and illustrious history. Most recently, it has had a powerful influence in the Thai and Burmese Buddhist traditions in the 20th Century. Vipassana is a Pali word meaning "insight" and by insight it is referring to our ability to directly experience reality and truth without thoughts or feelings distorting things. Through this unmediated experience of the truth, we are said to have been liberated or to have "awakened." Through the practice, we become liberated from the three core misunderstandings about the nature of reality: 1) that life and everything in the phenomenal world is impermanent; 2) until we learn to master letting go of attachments (especially to the self), we will always be plagued by suffering and unsatisfactoriness; and 3) even though we think there is a self and we are that self, this isn't true. You are guided through this ancient technique in the recording but in essence it involves contemplation and observation of our bodily sensations, usually our breath. We could also say that it fits into the modern tradition of mindfulness.For the companion podcast covering the theory behind why these meditations work, check out the Serena system podcast at https://goo.gl/Dxu4eo. See acast.com/privacy for privacy and opt-out information.

As fifty years of heavy-handed censorship and enforced isolation came to a close in 2011, with rescinding the military dictatorship and Myanmar’s sudden wide opening to the Internet —and through it, to the global artistic community— the malevolence scarring Burmese cultural expression is speedily fading and healing. A new visual vocabulary reflecting the transition between tradition and modernity is emerging: as evidenced by the extraordinary Thukhuma Collection assembled by Professor Holliday. Painters deeply scarred by long-term repression are trying to find their balance: some still deeply anchored in Burmese Buddhist culture within an idealized landscape; while others in growing numbers propose seemingly radical new approaches to style and content. Drawing equally on her extensive personal experience in Myanmar and on her recent provocative interviews with thirty contemporary artists in Yangon and Mandalay, Sorbonne-trained art historian Catherine Raymond explores this fascinating moment through her own multiple readings of the Thukhuma materials. Catherine Raymond holds a Ph. D. in Art and Archaeology and in Indian and Southeast Asian studies from La Sorbonne (Université de Paris III). She was trained in France under Professors Jean Boisselier (Thailand, Cambodia,Vietnam); Madeleine Giteau (Cambodia and Laos); and Denise Bernot (Burma/Myanmar). She also received her DREA (equivalent to an M.A.) in Burmese Languages and Civilizations at the Institut National des Langues et Civilisations Orientales. This event is presented by the John Hope Franklin Center, and Asia Pacific Studies Institute.

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun‘s recent book, The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw (University of Chicago Press, 2013), examines the spread of Burmese Buddhist meditation practices during the nineteenth and twentieth centuries and the social, political, and intellectual historical contexts that gave rise to this development. Braun accomplishes this by focusing on the role that the Burmese monk Ledi Sayadaw (1846-1923) played in this movement, drawing primarily on Ledi Sayadaw’s own writings, three biographies, polemical responses to Ledi Sayadaw’s writings, and contemporaneous periodicals. Central to the book is the importance of the Abhidhamma (Buddhist metaphysics or psychology) in Burmese Buddhist monasticism and, more specifically, the way in which Ledi Sayadaw spread the study of the Abhidhamma among the laity and used it as the foundation for insight meditation. In contrast to many recent proponents of insight meditation (both Asian and not), who emphasize technique at the expense of study and theory, Ledi Sayadaw saw insight meditation and study of the Abhidhamma as an inseparable pair, with the latter serving as a basis for the former. Braun places Ledi Sayadaw’s approach in the larger context of Buddhist and Burmese theories about meditation, exploring the different views on the relationships among samatha (concentration meditation), the jhanas (stages of meditative absorption), insight meditation as direct awareness of sensory and mental experience, and insight meditation as discursive thinking informed by Abhidhammic categories. Exploring the cultural milieu of late nineteenth and early twentieth-century Burma, Braun demonstrates that Ledi Sayadaw exhibits characteristics that we would regard as traditional (e.g., the importance he grants to literary competence, his belief in Buddhist cosmology) as well as those we might think of as modern (e.g., his charismatic style of preaching, his focus on the laity). In addition, as opposed to Buddhist reformers who argued that Buddhism was in fact applicable to and accorded with modernity (being synonymous with the West, in most such cases), Ledi Sayadaw flipped this relationship on its head by asserting that modernity (e.g., Western science) was in agreement with Buddhism. In so doing he avoided the usual contradictions between Buddhism and modernity but without apparently compromising the Buddhist worldview in the process. Braun places Ledi Sayadaw’s thoughts on these matters in the larger historical context of colonialism: Burma was annexed by the British (in three stages: 1826, 1852, 1886) and many Burmese believed that Buddhism’s final days were nigh. Ledi Sayadaw’s theories, then, were in part a response to a new environment in which Buddhist monks were losing their traditional position as educators, and in which the age-old relationship between the sa Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun‘s recent book, The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw (University of Chicago Press, 2013), examines the spread of Burmese Buddhist meditation practices during the nineteenth and twentieth centuries and the social, political, and intellectual historical contexts that gave rise to this development. Braun accomplishes this by focusing on the role that the Burmese monk Ledi Sayadaw (1846-1923) played in this movement, drawing primarily on Ledi Sayadaw’s own writings, three biographies, polemical responses to Ledi Sayadaw’s writings, and contemporaneous periodicals. Central to the book is the importance of the Abhidhamma (Buddhist metaphysics or psychology) in Burmese Buddhist monasticism and, more specifically, the way in which Ledi Sayadaw spread the study of the Abhidhamma among the laity and used it as the foundation for insight meditation. In contrast to many recent proponents of insight meditation (both Asian and not), who emphasize technique at the expense of study and theory, Ledi Sayadaw saw insight meditation and study of the Abhidhamma as an inseparable pair, with the latter serving as a basis for the former. Braun places Ledi Sayadaw’s approach in the larger context of Buddhist and Burmese theories about meditation, exploring the different views on the relationships among samatha (concentration meditation), the jhanas (stages of meditative absorption), insight meditation as direct awareness of sensory and mental experience, and insight meditation as discursive thinking informed by Abhidhammic categories. Exploring the cultural milieu of late nineteenth and early twentieth-century Burma, Braun demonstrates that Ledi Sayadaw exhibits characteristics that we would regard as traditional (e.g., the importance he grants to literary competence, his belief in Buddhist cosmology) as well as those we might think of as modern (e.g., his charismatic style of preaching, his focus on the laity). In addition, as opposed to Buddhist reformers who argued that Buddhism was in fact applicable to and accorded with modernity (being synonymous with the West, in most such cases), Ledi Sayadaw flipped this relationship on its head by asserting that modernity (e.g., Western science) was in agreement with Buddhism. In so doing he avoided the usual contradictions between Buddhism and modernity but without apparently compromising the Buddhist worldview in the process. Braun places Ledi Sayadaw’s thoughts on these matters in the larger historical context of colonialism: Burma was annexed by the British (in three stages: 1826, 1852, 1886) and many Burmese believed that Buddhism’s final days were nigh. Ledi Sayadaw’s theories, then, were in part a response to a new environment in which Buddhist monks were losing their traditional position as educators, and in which the age-old relationship between the sa Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun‘s recent book, The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw (University of Chicago Press, 2013), examines the spread of Burmese Buddhist meditation practices during the nineteenth and twentieth centuries and the social, political, and intellectual historical contexts that gave rise to this development. Braun accomplishes this by focusing on the role that the Burmese monk Ledi Sayadaw (1846-1923) played in this movement, drawing primarily on Ledi Sayadaw’s own writings, three biographies, polemical responses to Ledi Sayadaw’s writings, and contemporaneous periodicals. Central to the book is the importance of the Abhidhamma (Buddhist metaphysics or psychology) in Burmese Buddhist monasticism and, more specifically, the way in which Ledi Sayadaw spread the study of the Abhidhamma among the laity and used it as the foundation for insight meditation. In contrast to many recent proponents of insight meditation (both Asian and not), who emphasize technique at the expense of study and theory, Ledi Sayadaw saw insight meditation and study of the Abhidhamma as an inseparable pair, with the latter serving as a basis for the former. Braun places Ledi Sayadaw’s approach in the larger context of Buddhist and Burmese theories about meditation, exploring the different views on the relationships among samatha (concentration meditation), the jhanas (stages of meditative absorption), insight meditation as direct awareness of sensory and mental experience, and insight meditation as discursive thinking informed by Abhidhammic categories. Exploring the cultural milieu of late nineteenth and early twentieth-century Burma, Braun demonstrates that Ledi Sayadaw exhibits characteristics that we would regard as traditional (e.g., the importance he grants to literary competence, his belief in Buddhist cosmology) as well as those we might think of as modern (e.g., his charismatic style of preaching, his focus on the laity). In addition, as opposed to Buddhist reformers who argued that Buddhism was in fact applicable to and accorded with modernity (being synonymous with the West, in most such cases), Ledi Sayadaw flipped this relationship on its head by asserting that modernity (e.g., Western science) was in agreement with Buddhism. In so doing he avoided the usual contradictions between Buddhism and modernity but without apparently compromising the Buddhist worldview in the process. Braun places Ledi Sayadaw’s thoughts on these matters in the larger historical context of colonialism: Burma was annexed by the British (in three stages: 1826, 1852, 1886) and many Burmese believed that Buddhism’s final days were nigh. Ledi Sayadaw’s theories, then, were in part a response to a new environment in which Buddhist monks were losing their traditional position as educators, and in which the age-old relationship between the sa Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun‘s recent book, The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw (University of Chicago Press, 2013), examines the spread of Burmese Buddhist meditation practices during the nineteenth and twentieth centuries and the social, political, and intellectual historical contexts that gave rise to this development. Braun accomplishes this by focusing on the role that the Burmese monk Ledi Sayadaw (1846-1923) played in this movement, drawing primarily on Ledi Sayadaw’s own writings, three biographies, polemical responses to Ledi Sayadaw’s writings, and contemporaneous periodicals. Central to the book is the importance of the Abhidhamma (Buddhist metaphysics or psychology) in Burmese Buddhist monasticism and, more specifically, the way in which Ledi Sayadaw spread the study of the Abhidhamma among the laity and used it as the foundation for insight meditation. In contrast to many recent proponents of insight meditation (both Asian and not), who emphasize technique at the expense of study and theory, Ledi Sayadaw saw insight meditation and study of the Abhidhamma as an inseparable pair, with the latter serving as a basis for the former. Braun places Ledi Sayadaw’s approach in the larger context of Buddhist and Burmese theories about meditation, exploring the different views on the relationships among samatha (concentration meditation), the jhanas (stages of meditative absorption), insight meditation as direct awareness of sensory and mental experience, and insight meditation as discursive thinking informed by Abhidhammic categories. Exploring the cultural milieu of late nineteenth and early twentieth-century Burma, Braun demonstrates that Ledi Sayadaw exhibits characteristics that we would regard as traditional (e.g., the importance he grants to literary competence, his belief in Buddhist cosmology) as well as those we might think of as modern (e.g., his charismatic style of preaching, his focus on the laity). In addition, as opposed to Buddhist reformers who argued that Buddhism was in fact applicable to and accorded with modernity (being synonymous with the West, in most such cases), Ledi Sayadaw flipped this relationship on its head by asserting that modernity (e.g., Western science) was in agreement with Buddhism. In so doing he avoided the usual contradictions between Buddhism and modernity but without apparently compromising the Buddhist worldview in the process. Braun places Ledi Sayadaw’s thoughts on these matters in the larger historical context of colonialism: Burma was annexed by the British (in three stages: 1826, 1852, 1886) and many Burmese believed that Buddhism’s final days were nigh. Ledi Sayadaw’s theories, then, were in part a response to a new environment in which Buddhist monks were losing their traditional position as educators, and in which the age-old relationship between the sa Learn more about your ad choices. Visit megaphone.fm/adchoices

Erik Braun‘s recent book, The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw (University of Chicago Press, 2013), examines the spread of Burmese Buddhist meditation practices during the nineteenth and twentieth centuries and the social, political, and intellectual historical contexts that gave rise to this development. Braun accomplishes this by focusing on the role that the Burmese monk Ledi Sayadaw (1846-1923) played in this movement, drawing primarily on Ledi Sayadaw’s own writings, three biographies, polemical responses to Ledi Sayadaw’s writings, and contemporaneous periodicals. Central to the book is the importance of the Abhidhamma (Buddhist metaphysics or psychology) in Burmese Buddhist monasticism and, more specifically, the way in which Ledi Sayadaw spread the study of the Abhidhamma among the laity and used it as the foundation for insight meditation. In contrast to many recent proponents of insight meditation (both Asian and not), who emphasize technique at the expense of study and theory, Ledi Sayadaw saw insight meditation and study of the Abhidhamma as an inseparable pair, with the latter serving as a basis for the former. Braun places Ledi Sayadaw’s approach in the larger context of Buddhist and Burmese theories about meditation, exploring the different views on the relationships among samatha (concentration meditation), the jhanas (stages of meditative absorption), insight meditation as direct awareness of sensory and mental experience, and insight meditation as discursive thinking informed by Abhidhammic categories. Exploring the cultural milieu of late nineteenth and early twentieth-century Burma, Braun demonstrates that Ledi Sayadaw exhibits characteristics that we would regard as traditional (e.g., the importance he grants to literary competence, his belief in Buddhist cosmology) as well as those we might think of as modern (e.g., his charismatic style of preaching, his focus on the laity). In addition, as opposed to Buddhist reformers who argued that Buddhism was in fact applicable to and accorded with modernity (being synonymous with the West, in most such cases), Ledi Sayadaw flipped this relationship on its head by asserting that modernity (e.g., Western science) was in agreement with Buddhism. In so doing he avoided the usual contradictions between Buddhism and modernity but without apparently compromising the Buddhist worldview in the process. Braun places Ledi Sayadaw’s thoughts on these matters in the larger historical context of colonialism: Burma was annexed by the British (in three stages: 1826, 1852, 1886) and many Burmese believed that Buddhism’s final days were nigh. Ledi Sayadaw’s theories, then, were in part a response to a new environment in which Buddhist monks were losing their traditional position as educators, and in which the age-old relationship between the sa Learn more about your ad choices. Visit megaphone.fm/adchoices