Insight Myanmar

Ni Ni has been planning for a revolution for as long as she can remember… just not this one. She had expected her fight to be about gender equality. But she says, “Now, I am fighting back about basic human rights and justice! I feel angry just thinking about this. It is unfair, I actually cannot believe that I have to fight this in 2021.” Although Ni Ni (not her real name) had grown up hearing her parents’ stories about the “bad old days,” for her that was all ancient history, not something that could ever rear its ugly head again to affect the lives of she and her friends.It really hit home for her on February 28th. Three engineering friends joined her in the morning for a day of protests when the military opened fire. One friend grabbed her hand and pulled her away, although Ni Ni couldn’t run fast enough due to a heart condition. Eventually, along with other protesters, they found shelter in a stranger’s home. while soldiers taunted them from outside for several more hours of torment. Eighteen students were shot dead that day, and over 100 abducted and taken to prison.The terror of facing such violence shook Ni Ni to her core. She began staying at home, learning as much as she could about revolution, gradually becoming fixated on the concept of the Civil Disobedience Movement (CDM), which could shut down the economy and prevent the military from effectively running a state. Ni Ni began pouring all her energy into this, collecting donations and channeling them to those civil servants refusing to work.Ni Ni recognizes that they are now in the fight for their lives, and being led by the younger generation. As the military is arresting hundreds of teenagers—even children—and torturing and sexually assaulting those they have thrown in prison, she knows the days are dark and likely to get darker still.

Kyaw Kyaw has been a revolutionary about as long as he can remember. His political awakening came through an unlikely influence: punk culture. “Punk is being yourself. It’s a rebellion against injustice,” he tells us. He was especially enamored with the punks’ freedom of expression, which does not seek out society’s approval.In response to the violence of the 2007 Saffron Revolution, he formed his punk band, Rebel Riot, where he is the lead singer, to express his rage at the Burmese military. Kyaw Kyaw’s fearlessness eventually found another target in the nationalist Buddhist monks of the anti-Muslim Ma Ba Tha sect, who he called out on his famous track titled, “Fuck Religious Rules.” He makes clear that he has great respect for the Buddha and those teachers and practitioners who try to follow his teachings, but cannot abide those using Buddhist rhetoric to justify brutality. His outspokenness on this and other issues, including the Rohingya crisis, have resulted in several death threats.Kyaw Kyaw takes his own meditation practice seriously. As one would expect from a rebel, he has devised his own form of mindfulness, rejecting the idea of attending retreats because he has rarely seen positive effects in friends who have joined such courses. Kyaw Kyaw’s commitment to service led to his establishing a regional chapter of Food Not Bombs, and collects donations to fund his outreach.When the military unleashed the coup in Myanmar on February 1st, Kyaw Kyaw joined others in venturing out to protest. He later joined forces with other Burmese punk artists to make “Cacerolazo: The Night Will Not Be Silenced,” and following that, produced “One Day.” Amazingly, both these videos were recorded post-coup on the streets, with Kyaw Kyaw, his band, and the recording crew venturing outside in the early morning hours to quickly get the necessary footage before the military could spot them.

You are listening to the second episode in our ongoing series, titled “Love Letters to Myanmar.”This series features guests who share their warmest memories and anecdotes, discuss what life lessons they have learned from their time in Myanmar, and talk about the role that the country and culture has played in their lives. We hope these shows can aid us in keeping our hearts firmly rooted in the Golden Land, while also providing a sense of renewed energy and purpose as we face the on-going, very challenging developments in the Golden Land.This second episode in the series is a mirror image of the inaugural program, which showcased the stories of three non-Burmese who were deeply impacted by their time in the country. In this one, we hear from three Burmese who left their homes at a young age in order to settle in foreign countries with their families.Our guests include Yi Mon, whose family went to Japan; Paing, whose family went to Norway; and Lily, whose family went to the United States. They describe the challenges of adjusting to new countries and cultures while holding onto the values of their homeland, and how the Buddha’s teachings have guided their lives even after settling into new lands where few around them follow Buddhist principles or have a daily meditation practice. They close by sharing their thoughts and feelings in following along with the protest movement from afar.

For his contribution to the resistance, Ven Detta is seeking inspiration from Vladmir Lenin, spending the last several months studying the history of how soldiers are coaxed to defect during insurrections. He notes that during the 1917 Russian Revolution, “The military just stopped following orders.”Being intimately familiar with Burmese military culture, Ven is far from naïve concerning the challenges of this work. He understands the Tatmadaw’s insular culture, and how brutality and cruelty are celebrated as virtues. He also acknowledges that military families live in military compounds, effectively making them hostages should any soldiers desert.The work is dangerous, as anyone caught with anti-military literature or is found to even be in the possession of a printer faces extreme consequences. The military can shoot first, and doesn’t even need to ask questions later. And yet for Ven, this threat of excessive response on the military’s part only points out just how vulnerable they believe they are.Ven feels that a key part of this campaign is to get defections happening in large numbers. The more soldiers defect or desert, the less the military can respond to individuals. This is of course easier said than done.  Ven also believes that having some organization soldiers could defect to would be a critical component to a successful strategy, and towards this end he is eagerly awaiting the formation of the planned Federal Army.Finally, Ven minces no words in explaining the role the monkhood should play. “Many people…will no doubt listen to what a monk will have to say. And there are several dozen monks who have immense sway over public opinion. And I think they need to stand up [and] speak from a religious perspective.”Will the popular movement’s humanistic ethics that value each individual life and guarantees inherent freedoms overcome the Tatmadaw’s emphasis on discipline, along with distrust of critical, independent thinking? Ven believes in the righteousness of his side, but also knows this is a story still being written.To support Ven’s defection mission, please consider making a donation for his cause.

Thiri is no stranger to the trauma brought on by the military coup. She spent five years with Human Rights Watch listening to people with cruel and brutal stories of their families killed or harmed by the military. Yet now she’s in the middle of it herself. She knows that there is no real safety anywhere anymore, as even residents staying indoors are getting beaten, arrested, and even killed for no reason. She grimly accepts this reality as best she can. She can’t even pause to enjoy a sunset anymore, because should she pull out a phone to get a picture of it, security forces could arrest her on the spot and confiscate her phone, thus exposing her many contacts.Despite the nightmarish situation, Thiri has chosen to remain in Myanmar, even though she holds active visas for both Thailand and the US. She once seriously considered getting to safety, but in the end, she decided she couldn’t face the guilt of escaping when so many others couldn’t, and felt a strong sense of unity that she must carry on until the end. And Thiri plays no small role in the resistance. She is being called upon daily now to provide safe houses, transfer money, acquire materials, and a million other tasks that few others know how to do as well.Thiri is doing all she can to communicate a true understanding of what is happening in her country to the world, and notes the continued presence of outside media give the Burmese people hope. But she confesses that she has not been completely pleased with some of the foreign journalism work so far.Ultimately, Thiri is confident that they will win, if not for the simple fact that, in her words, “We deserve better.” She adds, “They cannot kill us all. So if any one of us survives, whether inside the country or outside, this is our victory.”After listening, please consider making a donation to support Thiri’s work at this time.

 “Thurain” (not his real name) had planned to spend the start of 2021 building on his already impressive worldly achievements. Though a “country boy” from birth, he had made his mark in Yangon, establishing not one, but three successful businesses. But on February 1st, this all came to a crashing halt.He began attending the nonviolent protests, but eventually decided to lend his skills to the resistance in a different way, in planning. He worked with a small group of people in the interest of safety, so that knowledge of the wider movement wouldn’t rest in any one individual. Unfortunately, one group member was captured, and after being tortured, shared details about the others. The group quickly dispersed, and Thurain remains hiding to this day.Thurain remains active in the Civil Disobedience Movement (CDM), cold-calling civil servants still going to the office and encouraging them to take leave, a high-stakes decision-making process that could literally mean life and death for either party. He also tries to encourage police and soldiers to join the CDM, and works to prevent the military from installing ward officers at the local level, which he feels is the most critical part of the entire struggle.He admits that he is often terrified, but that he works to calm himself whenever possible. He practices vipassana meditation, which he does even when in the middle of important discussions. If he has the time, he also composes poetry and paints, as those supplies are some of the few luxuries he allows himself while on the run.

Our team has decided to present a new series that focuses on our love and appreciation for the Golden Land. We hope that upcoming episodes in this series can help to provide some kind of counterbalance to the emotionally draining content about the fraught situation we hear about daily. Titled “Love Letters to Myanmar,” it will feature a wide range of speakers who reflect back on what the country and people have meant to them. We hope this series can help remind us as to why we care so much about this country, and keep our hearts firmly rooted in the Golden Land in spite of the present situation.Today’s inaugural show has three guests. Lee, an American vipassana meditator in the tradition of S.N. Goenka, talks about visits to pilgrimage sites in her tradition as well as sitting and serving on courses at centers there. Brey Sloan served as the Defense Attaché at the U.S. Embassy In Myanmar. She describes how the country transformed during the years of her service, and her personal encounters with figures ranging from Aung San Suu Kyi to General Min Aung Hlaing. Evie, an Austrian yogi, has been practicing meditation in the country since 1994 under such teachers as Sayadaw U Pandita, Shwe Oo Min Sayadaw, and Sayadaw U Tejaniya. She discusses how these spiritual teachings, along with the generosity she experienced in Burmese society, have transformed and enriched her life.At the end of today’s program, there will also be a roundtable discussion with several members of the youth organization, Global Movement for Myanmar Democracy. Our podcast has been collaborating with this group to organize an exciting virtual activity on April 24th, in which artists from around the world will be donating their pieces, with all proceeds going to those in need in Myanmar. More information about the event can be found here.

Coco’s career path in medicine wasn’t supposed to end up this way. But on February 1st, for Coco and so many others, “all of the dreams just got wasted away.”He was initially hesitant to join the street protest, out of fear. Finally, he was coaxed outside, but when the first shots rang out, Coco found himself literally frozen in terror. However, he was inspired by some teenagers showing courage in the face of such mortal risk. After it was over, he spent time with them processing the experience, acknowledging the fear as being natural. But they noted that in their mission to win back democracy, they have to overcome it.Coco uses his medical skills to support the protests. Initially, while doctors were ready to administer service to protester and soldier alike in line with their medical vows, the military decided to specifically target medical volunteers, as they have been at the forefront of the Civil Disobedience Movement (CDM). As a consequence, medical teams now have to work surreptitiously and furtively. Although Coco and his fellow doctors had seen their share of gruesome injuries before the protests, nothing could prepare them for what they now encounter: missing limbs, headshots that had literally blown the face entirely off, triage battle conditions, and administering aid while taking live fire.  Coco is unsure how long the movement’s adherence to nonviolence can be sustained, as the Tatmadaw continues to show greater depths of cruelty, while the international community has shown no further willingness to engage.Please consider making a donation to support the nonviolent protest movement in Myanmar.

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, “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. Any donation made on our website goes immediately to those in need.

Maw Htin Aung, a Kachin Christian by birth, appeared to be a leader right for his time, the kind of progressive champion needed in Myanmar who could help move the country towards a promising future. Instead of this dream, however, a nightmare has unfolded instead.He studied public administration in the U.S., and when he returned to Myanmar in 2015, he delved into public policy reform, focusing on natural resources. He felt this was a key aspect of his country’s future. As most of Myanmar’s precious minerals and natural resources are found in ethnic territories, the military has historically endeavored to control those areas, which resulted in forced displacement and organized assaults on various ethnic communities. But he had real hopes that a more equitable system could potentially help end what is the longest running civil war in the world.In 2020, he thought he might be more influential as a legislative member and ran under the ticket of the Shan National League for Democracy. Although he felt the campaign went well, he ended up losing the election, but personally witnessed numerous accounts of voter fraud. He was in the process of taking legal steps to challenge the results when the February coup upended everything.Every day now is a nightmare. Still, Maw Htin Aung sees some optimism. He is moved by the unity and selflessness found throughout the movement, as well as by the courage demonstrated under the most dangerous and violent of circumstances. But he acknowledges the tremendous mental and emotional struggles, not to mention the PTSD, that weigh on the Burmese people now.To support the protest movement, please consider making a donation to the Better Burma non-profit. You may give by searching “Better Burma” on PayPal, Venmo, CashApp, Go Fund Me, and Patreon, as well as by using credit card on their website.

While those outside of Myanmar following news of the protests have often heard updates about the importance of the Civil Disobedience Movement (CDM), some may still not be clear about its inception and role in the wider protest movement. This episode’s guest, a trainer in public sector reform, educates us accordingly.Initially optimistic about the direction of the democratically elected government, her hopes came to a crashing halt on February 1st when the military illegally seized power. Right away, hundreds of civil servants stopped going to work, which ultimately led to the wider protest movement known as “CDM.” Our guest soon found herself thrust into an advisory role, with many of her former trainees asking for advice on what to do.She sought the help of several international lawyers, and passed that information on so those workers could make a more informed decision. At the same time, she also began getting a fund together from friends and supporters that could be used to support any civil servants who decided to join the movement.The movement’s success has put our guest in danger because of her involvement. After her home was broken into and searched, she went into hiding. To deal with the enormous her level of stress has been overwhelming, and her refuge in part has been a daily meditation practice according to the teachings of Ledi Sayadaw and Mogok Sayadaw. Although she didn’t have a meditation practice before the pandemic, she now finds that this provides much-needed stability to the mind.For those who are inspired to hear about the work our guest is leading, please make a donation on our site, and indicate you would like these funds to go towards her CDM effort.

Ashin Sarana is speaking out, and he’s prepared for the consequences. “I'm basically ready for everything,” the Czech monk tells us. “I'm ready that they will come and they will destroy property, I'm ready that they will arrest me, I'm ready that they will expel me. My donors are ready… By your very existence, you happen to be involved, whether you like it or not.”It was certainly not a light decision for a monk whose primary concern is teaching the Dhamma to followers and pursuing his own intensive meditation practice. In fact, he so rarely keeps up with worldly events that he references several years ago seeing pictures of Donald Trump and not knowing he was the U.S. president, and did not himself even know that a coup had occurred until a week into the event. But he realized he needed to better understand the daily news to make more informed decisions to protect those closest to him. For someone who was sometimes years behind current events, U Sarana now found himself reading the news for 7-8 hours a day, and the dark reality he was confronting left him feeling “suffocated.”U Sarana is also horrified to learn that some foreign practitioners buy into the argument that Buddhism can thrive no matter which rulers happen to be in power. He does not hold back his disgust on hearing that such a view is actually not that uncommon within the international meditator community. To him, that opinion “is a very clear display of lack of knowledge about history in Myanmar.”This is why he also has taken it upon himself to stay so informed at this moment, so that he doesn’t offer Dhamma advice that is so disconnected to the actual circumstances that he is no longer helping his followers.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 www.insightmyanmar.org/donation.

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.

At a time when corporations, countries, and individuals are speaking out, taking a moral stand, and considering action to support the Burmese people as state-sponsored terror grips their nation, what is the ethical responsibility of the vipassana organization of S.N. Goenka, who always reminded students of their “debt of gratitude” to the geographical region where their lineage hails from?To answer this question and many more, we turn to Daniel Mayer, the Coordinating Area Teacher (CAT) “to serve the Rest of Africa.” Daniel advises meditators to not stray towards one extreme or another. For those caught up in the heavy emotions of the current moment, he advises them to be patient with themselves and remember the wider context, saying, “I think in some cases, it can take a whole lifetime. But don't think that you are an exception. And don't think that what is happening now in a certain part of the world, is any different to what's happening, and happened in other parts of the world.”But he also warns against spiritual bypass. “I do feel that mettā should not be an excuse...[T]o say, it doesn't affect me just because I am not there, or I'm not part of it, or I don't agree… that is not really understanding what is our role as meditators.”Daniel describes how inspired he feels by how the Dhammic ideals of sīla, mettā, dāna, an appreciation of karma, and nonviolence are characteristic of the current protest movement. 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 managed to release this episode after just 36 hours. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this topic with Buddhist practitioners, teachers, and scholars, 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 www.insightmyanmar.org/donation.

A world-renowned expert on Burmese cuisine and author of the best-selling book Mandalay: Recipes and Tales from a Burmese Kitchen, Mi Mi Aye never imagined that one day she might become an activist. But as she has become increasingly invested in Myanmar’s current crisis, that is the role she has begun to take on.Having deep connections to the full range of Burma’s cuisine— running the gamut from humble street stalls to five-star dining— Mi Mi Aye was concerned when the pandemic broke a year ago, noting that the restaurant industry especially has been suffering. And although she feared that a sudden military takeover would only place a greater strain on this already reeling industry, Burmese cooks have not been idle. Many of them, along with food delivery workers, have been at the forefront of cooking and delivering food in mass quantities to the large numbers protesters taking to the streets each day, as well as to “Civil Disobedience Movement” employees who are refusing to return to their jobs as civil servants.Mi Mi Aye also reflects on the fear many Burmese—especially the older generation—have harbored because of Burma’s history of coups and political repression. She says, “Something I don’t really talk about is to be Burmese, especially if you’re of a certain age, is to be afraid, from bitter experience. It’s a low-level, visceral feeling most of the time, but sometimes, like now, it can be overwhelming. Because all the worst things you can imagine that could happen to you or your loved ones can happen and has happened, to you or to people you know, because of the Burmese military. Right now, I don’t even want to eat, let alone cook anything. There’s a reason Aung San Suu Kyi’s most famous book is called Freedom From Fear.”She notes how many younger Burmese followers have thanked her for these words, noting that their parents had always told them something similar, but growing up with greater personal freedoms, they never had quite understood their parents’ fears.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 managed to release this episode after just 36 hours. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this topic with Buddhist practitioners, teachers, and scholars, 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 www.insightmyanmar.org/donation.

Exhausted from the daily protests and sleeping at a different monastery roof with fellow protesters every night for safety, his face darkened from being out under the hot sun all day, his voice hoarse from giving daily speeches, and his words crackling with emotion as he struggles to describe his horror at the loss of freedom and the innocents who have died… Chit Tun takes listeners to the front lines of the protest movement. Struggling at times to find the right words, his mind so harried that he sometimes loses his train of thought, and at various points not even able to pronounce sounds properly, this is a very personal portrait of the human toll the on-going military coup is taking.Chit Tun describes a day in the life of the protest movement. He notes that there is no one single leader, or even any group of leaders, and that his generation— Generation Z— realizes that each individual needs to take responsibility and be a leader in their own right. He also highlights the importance of non-violence, describing its roots in his Buddhist training at the monastery. This has certainly been put to the test during these protests, and at points in our talk emotion overtakes him, such as he describes his shock and fury first recounting how in Nay Pyi Daw, 19-year old protester Mya Thwe Thwe Khaing was shot through her helmet while protecting herself from a military water hose, and then later in Mandalay, 16-year old medical volunteer Wai Yan Tun was also shot in the head by a military sniper, while helping an injured protester an ambulance. Chit Tun was so enraged by this loss of innocent life that he described wanting to “burn down police stations,” yet his commitment to Buddhist principles reaffirmed his commitment to non-violence, evoking Michelle Obama’s famous refrain, “When they go low, we go high.”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 managed to release this episode after just 36 hours. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this topic with Buddhist practitioners, teachers, and scholars, 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 www.insightmyanmar.org/donation.

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 www.insightmyanmar.org/donation.

“We are already in the danger. So we don’t care anymore. The dawn won’t be that much darker than the midnight. And we are already in the midnight, so the darkness can’t be much worse. We are at the peak of the darkness.”These were the words of Inda Aung Soe as military tanks were rolling past at the start of our free-flowing and open interview, when asked if he felt safe talking to us from the chaotic streets of Yangon. Inda’s brave response echoes a resilience exemplified by the Burmese people during the shocking events of this month, and kicked off his description of the growing protest movement taking shape across the country. Having been a Buddhist monk himself for many years, Inda is able to reflect not just on the mood of lay protesters, but also at monasteries and among his monastic friends.Despite these harrowing experiences, Inda affirms a strong set of values that protesters have committed themselves to, in particular non-violence, refusing to cause harm to other beings even in the face of the military’s and their proxies’ aggressions. Inda notes that the military’s attempts to sow dissention among the Burmese people is failing in part because of this value.And according to Inda, commitment to non-violence is not the only thing the military has not understood about the current moment. He shares there is no single leader organizing the movement, so the military can’t stop it by hunting down specific activists, as they have done in the past. Instead, Inda describes an entire population that has stepped up as one to claim its basic freedoms and human rights. He and Zach share a laugh that the usually chaotic and disorganized Burmese society has somehow, overnight, formed itself into a plastic, integrated structure capable of quickly responding as a whole to the most sophisticated attacks—physical as well as psychological—from a professionally trained military.Inda closes by thanking the foreign community for its generosity and support during these difficult times, from both inside and outside the country. We also would like to encourage you to share it widely to help make Inda’s and the Burmese people’s struggles more widely known. The light in the Golden Land is still on, but faint and in danger of flaming out; it is happening in real time.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. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this urgent topic with Buddhist practitioners, teachers, and scholars, 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 www.insightmyanmar.org/donation.

“The Dhamma is so central to this culture, and [yet] not understood by the people who write about this place in the media from overseas. So all those sorts of things get reported from a vacuum of understanding about how incredibly important it is, for this whole culture.”So says Daw Viranani, an American Buddhist nun based in Chan Myay Myaing Monastery in northern Yangon. We were able to talk with her just before a nationwide Internet black-out hit the country. Since the military coup on February 1st, Myanmar has been one of the trending topics and major stories across news networks and social media platforms. And yet, as Daw Viranani points out, the core Buddhist practice animating much of the country’s spiritual life is barely mentioned in foreign reporting, let alone understood. In this interview, we address the current situation, but avoid the usual angles of analyzing politics, history, or biographies of the major players. Instead, Daw Viranani brings a Buddhist perspective to bear on the current events. She shares the teachings that resonate with her in this difficult moment, and talks of the power of practicing mettā-bhavana, or loving-kindness meditation, and radiating these good wishes to all beings—even those we have difficult feelings towards.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 managed to release this episode after just 36 hours. However, this can be challenging for a primarily volunteer organization, especially one with limited funds. We hope to continue bringing interviews on this topic with Buddhist practitioners, teachers, and scholars, 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 www.insightmyanmar.org/donation.

Antonio Costanzo and his team may never solve all the mysteries of the life of the great Italian monk U Lokanatha, but they are certainly trying!Even the little we know of U Lokanatha’s spiritual resume puts him in rarefied air. A forerunner of the Buddhist modernist movement, he took up a meditation practice before it was commonplace and was one of the first to talk extensively about the connection between scientific thought and the Buddha’s teachings. His life intersected with many of the great figures of his day, and just to name a few: General Aung San considered abandoning the nationalist struggle to ordain under him; the President of Sri Lanka considered him a close friend; Ambedkar relied on his advice before bringing several million Indians into Buddhism; U Lokanatha attempted to convert both the Pope and Mussolini to Buddhism; he was close to such Buddhist luminaries as the Pāḷi scholar de Lorenzo and Sun Lun Sayadaw and Webu Sayadaw; and his teachings and meditation practice may have influenced Sayagyi U Ba Khin and S.N. Goenka.And yet despite all this, somehow U Lokanatha managed to practically disappear from the historical record within a half century (during a time of mass media to boot), his name almost lost to contemporary generations of Buddhist and mindfulness practitioners and scholars alike. But Antonio and his team have something to say about this, and in this episode, he explains how he came on to take on this research project, and what contemporary meditators can learn about this inspiring figure.Please note that this episode was produced before the February 1st coup that took place in Myanmar. We hope to bring upcoming shows responding to this event by conducting interviews with Dhamma practitioners based in Myanmar. Please consider supporting our effort with a donation. We can be found on PayPal, CashApp, Venmo, Go Fund Me, and other platforms by searching "Insight Myanmar," and also accept credit cards on our website.

“And then there was a particular moment in the meditation where it was almost as if awareness separated out from the rest of the objects of consciousness.” So begins David Sudar on sharing about one of his most powerful meditation experiences, which occurred during one sitting at Shwe Oo Min Monastery in Yangon.David describes how in this transformational moment, he was able to maintain a clear awareness even as the process of thinking continued, and that this was the first moment he was able to observe his thoughts and feelings without becoming entangled in them. As he goes on to say, “I was just like, oh my goodness, this is what I get fooled by, these tingling sensations throughout the body, these piercing sensations, these impulses. And now, it was so obvious that all of that was optional, that wasn't a ‘given’ in my experience, that I would have to get entangled, or identified, or grasp on to things.”The talk unfolds with David describing this experience in further detail, as well as what conditions led it to arise and how his meditation practice and spiritual awakening unfolded after that moment of insight.We then go on to discuss a wide range of topics, including the personality and methodology of Sayadaw U Tejaniya, the evolution of mindfulness training across traditions, the role of thinking in formal practice, and the prevalence of the Mahasi technique in Myanmar.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 www.insightmyanmar.org/donation.

Today’s episode explores a journey from the fashion runway to the meditation hall. An actress, model, and beauty queen, Luissa Burton discusses the circuitous route that ultimately brought her to meditation practice in Myanmar.Luissa’s career trajectory did not follow the conventional narrative of the fashion industry. From childhood, she was stricken with two serious skin conditions, eczema and psoriasis, and struggled with eating disorders throughout her modeling career. Luissa certainly has a unique perspective from which to reflect on her struggles and celebrity. Today she is helping reinvent what it means to be a social influencer in the 21st century, advocating for young people to focus more on self-love and inner acceptance instead of distorting their personality and body image in a quest to become popular or conform to society’s messaging. An inner focus on healthy living and non-harm to all beings ultimately led Luissa to meditation, which was further motivated after passing through a “dark night of the soul.” Following an inner voice compelling her to come to Myanmar, she enrolled in a ten-day course in the tradition of S. N. Goenka at Dhamma Joti, and then followed up the retreat with an eco-tour around the country.The talk covers a number of key topics, including the contrast between being a dedicated meditator and a famous international fashion model, the definition of “beauty” in contemporary Western society, and how meditation practice disrupts a dualistic understanding.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 www.insightmyanmar.org/donation.

What place does engagement in social justice issues have, if any, within vipassana meditation centers in the tradition of S.N. Goenka? That is question Clyde Ford is asking, and is at the heart of a training session he led for teachers and students at Dhamma Kunja, a vipassana center in Washington state.In addition to being a corporate trainer on racial justice, Clyde is himself a dedicated vipassana meditator in the Goenka tradition. He is also a software engineer, a chiropractor, a psychotherapist, an environmentalist, a 12-time, award-winning author, and currently a National Endowment for the Arts Fellow. He has appeared on Oprah and NPR, among other shows, to share his expertise.In this episode, Clyde shares what led to his ground-breaking training at Dhamma Kunja, and what topics he covered in the session. We talk about spiritual bypass, past attempts at targeting courses for African American communities being blocked by the US leadership, proactive outreach opportunities to communities of color, ensuring that vipassana centers are more inclusive, the appointment of Black teachers, and finding a balance between spiritual practice and worldly affairs.This fascinating discussion provides an unprecedented, behind-the-scenes look at how one North American vipassana center in the tradition of S.N. Goenka is exploring ways to transition into greater sensitivity in the second decade of the 21st century.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 www.insightmyanmar.org/donation.

This is the second episode in our series exploring Filipino meditators affected by the Dhamma of the Golden Land. Here, we tell the story of just one Filipino meditator: Raymond Riveria, or Mon for short.Mon was attracted to martial arts, but being raised Catholic, he was initially skeptical of Asian forms of religious practice. His first formal practice came in the form of Christian meditation, and he was then intrigued by the secular framing of the vipassana organization in the tradition of S.N. Goenka.Mon took a course, and was hooked, going on to sit so many subsequent courses that he speculates he might have been the most experienced Filipino meditator in this tradition at the time. His growing interest led him to visit other monasteries, however, which through a misunderstanding earned him a ban from attending any other courses in the Goenka tradition.Disappointed, Mon looked for a silver lining, and found it in the form of constructing his own personal pilgrimage to Myanmar. There, he visited six different monasteries and meditation centers: Mogok, Thabarwa, Sun Lun, Chan Myay Myaing, Shwe Oo Min, and the International Meditation Center. Sharing insight and personal experience, Mon traces his journey into these different spiritual traditions, highlighting the strengths of each teaching.At a time of pandemic when so many of us are locked down and unable to go outside, let alone travel, join us on a virtual pilgrimage through the different meditative traditions of the Golden Land!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 www.insightmyanmar.org/donation.

Myanmar is the dream destination for so many meditators and spiritual seekers, and this was certainly the case for Sebastien Le Normand. A published author and French yogi in the tradition of S.N. Goenka living in Canada, Sebastien long wished to visit sites related to this lineage of teachers, and he made his dream a reality by planning a personal pilgrimage in 2016. He was so moved by the experience that he returned twice more, once ordaining temporarily as a monk in the Sagaing Hills. In our discussion, he talks about his experiences and reflections of being a meditator in Buddhist Burma, and staying for extended periods at monasteries.After the talk, Melissa Coats joins Zach Hessler to reflect upon Sebastien’s interview. They discuss their own itinerant lifestyle as meditators and temporary monastics, and reflect upon the opportunities that Myanmar has provided to so many Western spiritual seekers following their own Hero’s Journeys.Whether you are an accomplished traveler yourself or just an armchair adventurer, strap yourself in for this spiritual adventure tale, as we lead you through a virtual tour of Buddhist Burma!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 www.insightmyanmar.org/donation.

The Buddha’s teachings of liberation were not meant only for prosperous and stable times, but also for when things are uncertain, or even perilous. Perhaps no moment in recent years has tested the mission of contemporary meditation centers and monasteries as much as this ongoing coronavirus pandemic, when just the basic act of gathering together poses a serious health risk.In this episode, we check in with three American-based monasteries and meditation centers with some connection to Burmese traditions, to hear how they have responded to these unprecedented times. Each speaker has years under their belt as a spiritual teacher, and they discuss how they worked to ensure that the Buddha’s timeless teachings of liberation remain practical and relevant. They explain how their respective centers each found their own unique way to adapt to the pandemic and continue to serve its meditator community.We first check in with Sean Feit Oakes, an Editor and Community Dharma Leader at Spirit Rock Insight Meditation Center in Woodacre, California. Next up is Ayya Soma, an Italian monastic and co-founder of Empty Cloud Monastery in West Orange, New Jersey. Finally we speak with to Dick Delanoy, an Assistant Teacher at Dhamma Patapa, a vipassana center in Jesup, Georgia, in the tradition of S.N. Goenka.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 www.insightmyanmar.org/donation.

If you reference the Philippines, vipassana meditation practice and Buddhist study are not the first things that come to mind! That is because this heavily Catholic island nation is pretty much the only region in all of Southeast Asia that has had hardly any connection to the Dhamma over the course of the last 2,500 years. So then, why would a podcast based on Buddhist practice, with a specific focus on Myanmar, dedicate a series of episodes to the Philippines vis-a-vis the Golden Land? The answer: although the Philippines has had little connection to Buddhism and Buddhist monasticism, this is now slowly changing, and many Filipinos are becoming more open and receptive to the liberating teachings of the Buddha.We first hear from Tony Fernando, a cellist and psychiatrist at the University of Auckland. He ordained as a monk several times at Chan Myay Myaing Monastery in Yangon, practicing metta (loving kindness) intensively. He’s now introducing compassion into the field of sleep study, and has also begun a mindfulness training at the Mount Eden Correctional Facility. The second guest is Imee Contreras, the founder of Mindfulness Asia and the co-founder of the Philippine Insight Meditation Community. She has also been a mindfulness teacher at Spirit Rock and UCLA.These two guests relate powerful stories that inform the contemporary spread of Dhamma into new areas of our world.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 www.insightmyanmar.org/donation.

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 www.insightmyanmar.org/donation.

“Having already witnessed first-hand the transformation of mindfulness from mysterious curiosity to commercialized buzzword, going back to read about a time when so much was still so unexplored generated a kind of nostalgia in me. Perhaps this is like when Americans pine for the ‘simplicity’ of the 1950s or the ‘freedom’ of the Old West—it says more about the psychology of the one doing the pining or the state of current society than about those actual time periods.”So writes Carl Stimson after reviewing three books: Journey of Insight Meditation (1978) by Eric Lerner, One Night’s Shelter (1985) by Bhikkhu Yogavacara Rahula aka Scott DuPrez, and The Quiet Mind (1971) by John Coleman. Bringing himself into the study as a fourth character, Carl goes on to tackle wider questions as to what we can learn about the growth and expansion of the vipassana movement from Asia to the West. He covers such themes as an early lack of diversity among Western meditators and teachers, the benefits as well as consequences of greater access to mindfulness teachings, meeting challenges along the spiritual path, and the maturation process of a meditator.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 www.insightmyanmar.org/donation.

The second in a two-part interview, educator and amateur historian Zaw Win Htet continues his stories that weave together his own life, his local region, and some of the most revered Dhamma teachers of 20th century Burma. In this segment, he covers the life and monastery of Mohnyin Sayadaw, the most important monastic disciple of Ledi Sayadaw. He also relays the ancient history of the monkey-run Hpo Win Daung Caves, where ascetics have long come to practice alchemy and where Saya Thet Gyi first applied the vipassana instructions given by Ledi Sayadaw. Finally, Zaw closes the talk on a personal note, discussing his family’s involvement in the Ledi Mu organization, which preserves Ledi Sayadaw’s teachings across the country. He goes on to describe his own work in establishing the Nat Taing Monastic School, which provides a free education to the village’s youth, and his family’s long history of caring for foreigners in a country that until only recently had been closed to them.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, at Go Fund Me at https://bit.ly/2XEjw9c, or via CashApp or Venmo by searching "Insight Myanmar."

“My grandmother is the main character of this story,” Zaw Win Htet informs us as he begins the interview. An educator and amateur historian, Zaw shares how the bedtime stories she told him every night animated his life’s journey of discovery. Combining academic study with oral history, lived experience and a family lore steeped in deep Buddhist faith, Zaw weaves together his own life, his local region, and some of the most revered Dhamma teachers of 20th century Burma. The first of a two-part interview, this one covers such topics as the ancient origins of the Chaung Oo and A Myint villages, the intimate relationship between Zaw's family and the revered Maha Bodhi Ta Htaung Sayadaw, and his grandmother’s personal encounters with Ledi Sayadaw.***If you would like to support our mission, we welcome your contribution. You may give via Patreon, PayPal, Go Fund Me, CashApp, or Venmo; in all cases, simply search “Insight Myanmar.” You may also give by credit card by going to our website, www.insightmyanmar.org/donation.

This is the third in our ongoing “Intersections of Dhamma and Race” podcast series. At this time of increased tensions, there is a sore need for personal reflection and introspection, deep and active listening of “the other”, and communication across all boundaries and communities. And when we do this based firmly on the bedrock of the Buddha’s timeliness teachings of liberation, the possibility of living through these difficult days together, while advancing on the Path, converge.On this episode, we are treated to a reflective and introspective look at how Black practitioners have applied Dhamma wisdom through the pain of racism and prejudice. The guests include:·     Bhante Panna on the experience of being a Black monk in Cambodia and Thailand.·     Tricea Dawkins on starting up a meditation practice while being a medical worker on the front lines of the pandemic.·     Esly Caldwell on the wisdom of karma and the power of metta at a time of racial strife and ongoing protests.·     AB Johanne on how vipassana meditation helped her develop compassion and awareness.·     Keven Porter on how a daily meditation practice has changed his life, and the intersection between economics and race.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c.

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, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c.

The sixth episode in our “COVID-19 in Myanmar” series, this is the first show in this series in which all the voices are from a single place—in this case, Thabarwa Monastery in Than Lyin. This episode departs from previous ones in more ways than this, however. As some of the interviews were collected right as the world began to shut down because of COVID-19, we realized that while not that long ago in time, they seem eons ago in other ways, as so much has happened since then. So besides their original talk, you’ll hear some updates from guests on how and what they’re doing now. This “before-and-after” approach allows the listener to follow their journey across time and see how their practice and mind have adjusted as the ground continues to shift under their feet... and also to learn what Dhamma wisdom has been gain along the way. The guests include:Thabawa Sayadaw, from an April talk given to foreign meditators on how to overcome accusations and misunderstandings through continuously doing good deeds.Awbur Nyan, a musician and lay supporter of Thabarwa Monastery, on how Yangon has fared through the coronavirus and how Sayadaw’s teachings have helped her.Bhikkhu Varrapanyo on his decision to remain at the monastery throughout the pandemic, and how he is applying meditation instructions from his teacher.Khema Cari, currently residing at the Thabarwa center in Italy, on how centers around the world have managed.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

Sometimes a single moment can be so profound… or so complex… that it takes hours, or even days, following the encounter to get a handle on it. In the story that follows, that “moment” has been taking years to process. In this case, the actual moment in question is simple enough: Yonie, an African-American vipassana meditator in the tradition of S.N. Goenka, travels to Myanmar to pay homage to the lineage of his teacher and consider monastic ordination. Several days into his stay at a Yangon monastery, he is in the dining hall awaiting lunch, when a long-standing Burmese monk aggressively motions for him to leave, and when he doesn’t, the monastic hauls off and kicks him. This disturbing incident—which in terms of time, lasted no more than a minute—is astounding in its complexity, and poses many swirling questions to untangle and process. Our conversation unfolds with Yonie and I doing our best to explore its many threads, and includes such topics as global anti-racism, how Dhamma practice can inform one’s response to prejudice, the collective trauma of Burmese given their recent history, the indirect nature of Burmese communication, and much more.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

This is a very different kind of show than any previous episode we’ve brought you on the Insight Myanmar Podcast. Regular listeners may remember that a few months ago, we interrupted our usual run of sit-down interviews to produce a special series on the coronavirus pandemic in Myanmar. In these episodes, we checked in with a number of monastics and practitioners, and inquired how they as meditators were coping with the world shutting down. As we were working to respond to the relevancy of that moment— itself no easy task for a skeleton crew volunteer team— another historic moment engulfed the United States and resonated with people around the world: the Black Lives Matter protests over of the killing of George Floyd by the Minneapolis police.We feel the need is just as compelling to meet the demands of this moment as our recent podcast series, and so we are creating a new collection of episodes called “the Intersection of Dhamma & Race.” In this series, we are widening the scope of our usual programming to examine the overlapping lines of Dhamma practice, racism and social justice. Aishah Shahidah Simmons, a long-term Black American vipassana meditator formerly in the S.N. Goenka tradition and an award-winning cultural worker, joins our volunteer team as co-producer of this series.The United States has been witnessing an explosion of multiracial bravery inspired and led by Black individuals speaking truth to power, standing up against racism and for social justice, and within many different social and economic institutions, from well-known sports franchises to giant corporations. While these acts may at times be confrontational, they highlight uncomfortable and too-long-ignored truths that societies must finally face, both people as individuals, and collectively.In this same spirit, we hope that the following episode can be a platform for bringing a similar sort of conversation about entrenched biases, practices and attitudes within the vipassana and mindfulness communities. The guests include:·     Victoria Robertson is the first Black American appointed Senior Assistant Teacher under S. N. Goenka. She speaks about her time attending and conducting vipassana courses in this tradition; how she learned to develop empathy for others; her observation that the White vipassana teachers were equipped to teach meditation, but weren’t able to apply those meditation practices to address racism; her leadership role in creating the one and only Global African Heritage course to date in this tradition, and the organization’s unwillingness to support her attempts to bring Dhamma to Black communities in inner cities. She is no longer a teacher in this tradition.·     Joshua Bee Alafia is a Taoist and Insight Meditation Teacher, as well as an author and film director. He notes how the mindfulness community naturally mirrors the issues and complexes, including racism, that American society at large struggles with. He believes we will look back at this current time as the “Great Awakening” in American society, and that compassion and inner reflection are now sorely needed, because it takes courage to heal as individuals and by extension a society.·     Wayne Smith is a professional cellist and a long-course vipassana student in the tradition of S.N. Goenka. Determined not to become bitter as a result of racism, his early meditation experiences brought him in touch with the ill will building up inside nonetheless—and taught him how it could be observed and let go of. He feels it is critical for White people to look clearly at their own white privilege and identify their involvement in perpetuating a racist system even by just passively participating in it. He finds meditation a valuable tool for this effort, as well as engaging in conversation and interaction across communities.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, or by credit card at https://bit.ly/3gBbqGT.

Welcome to the fifth episode in our ongoing “COVID-19 in Myanmar” series, called “Sheltering in Place.” While the previous show told the stories of four expats who left just before the world closed down, the current episode relates the tales of four more expats who were in Myanmar at the time that the pandemic hit, and made the decision to remain in the country and ride out the storm in the Golden Land. The guests include:·     Hampus Haraldsson, a Swedish yogi who had planned a series of meditation courses, self-retreats, travel and Buddhist study in Myanmar this year. He was taking a metta course at Chan Myay Myaing Monastery in Pyin Oo Lwin when the pandemic hit.·     Marc Shortt, the founder of Sa Ba Street Food Tours, and who led a fundraising effort to buy food from local vendors and offer it to under-served communities in downtown Yangon and in Hledan.·     Jochen Meissner is an Austrian meditator in the Sayagyi U Ba Khin tradition and the founder of Uncharted Horizons, which runs trekking and biking expeditions in Dalla and Chin State. He talks about life in Yangon under shutdown.·     Matthew Schojan is an American practitioner who is the founder of Wandering Meditators and leads regular group sittings at the Alliance Francaise in Yangon. An expert in the field of mental health, he talks about the impact he is seeing now seeing due to the pandemic.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

How has the coronavirus pandemic impacted foreign meditators in Myanmar? This is precisely the question we set out to answer in this “Expats in Exile Edition” of our COVID-19 in Myanmar series.The guests include:·     Jose Molina, an agricultural economist based in Yangon, who observed that life stayed pretty much as usual in the city, even as the rest of the world shut down. Initially resisting the inclination to leave, he ultimately packed up his apartment and had an emotional farewell at Chan Myay Yeiktha Monastery, his primary place of practice. Now back in Massachusetts, he has had to adjust back to a more materialistic culture and reflects on the Dhamma lessons that can be learned during a pandemic.·     Emily Rothenberg, a Fulbright Fellow in Mandalay who had hoped to use the pandemic as a time to settle into practice, but could not find a Burmese monastery that would accept foreign meditators. Moving into the home of a US diplomat and hoping to hunker down there, as the situation grew more serious she ended up catching one of the last flights out of the country. Back home in Chicago, she tried to plan her own self-retreat, and struggled to find a sense of stability after such a tumultuous period.  ·     David Sudar is a former monk at Shwe Oo Min Monastery under Sayadaw U Tejaniya. He had returned to Myanmar earlier his year as a lay meditator, to spend the winter in retreat. He managed to travel back to the US in spite of a debilitating illness, and self-quarantined at home in Portland, Oregon. In addition to continuing his own practice through extended self-retreats, he is also guiding meditators around the world through Zoom sessions, and discusses how yogis have found their practice impacted by the pandemic.·     Gary Leung, an Australian meditator who came to Myanmar for eight months of Dhamma practice, and ordained temporarily as a monk at the annual Kyaswa Monastery meditation retreat in the Sagaing Hills. His first indication that the pandemic was becoming more serious was during a pilgrimage in Upper Myanmar,  when he learned that Burmese monasteries would no longer accept foreigners, and he changed his return flight earlier to be able to leave before the country shut down. Once back in Sydney, he self-quarantined in his family home, and is continuing to practice and work remotely.As part of this new series, we will explore how the coronavirus pandemic is affecting Burmese monastic society in upcoming episodes, as well as how it is impacting meditators around the world and pushing meditation teachers to respond in new and innovative ways to the crisis as it unfolds. In this time of uncertainty and insecurity, we hope the voices that follow provide information and insight, and help awaken the seeds of wisdom within you.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

In 2017, Zach Hessler, then known as U Obhasa, was a forest monk in upper Myanmar. Following in the tradition of monks during the Buddha's time, one day he set out from his forest monastery on foot to wander among the mountains and villages in the vicinity. He did so with the intention of following a set of ascetic practices known as dhutaṅga. But he could not have imagined what would happen next. Unknowingly entering a forbidden area, he and his monastic companion suddenly found themselves surrounded by several dozen men wielding weapons, suspecting that the two bhikkhus were spies. Where some would spin what ensued as an adventure tale of escaping a near-death experience in an exotic locale, Zach instead goes into the Dhamma wisdom derived from that terrifying encounter. His fascinating story explores a range of topics: the conditioning of the mind, modern and traditional forms of monkhood, living in nature, the purpose of the Vinaya, complacency, the value of practice, and what happens within the mind when the concept of death becomes an imminent reality. If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us. Also make sure to check out our website: https://insightmyanmar.org/

How is the coronavirus pandemic impacting monastics in Myanmar? This is precisely the question we set out to answer in this very special “Monastic Edition” of our COVID-19 in Myanmar series. The guests include:·     U Viveka, a Canadian monk studying under Sayadaw U Tejaniya, who is using the pandemic as an opportunity to examine his fear of death.·     Ashin Sarana, a Czech monk who was teaching in the USA when the pandemic hit, and returned to undergo a mandatory (and then self-imposed) period of quarantine at a Burmese monastery.·     Pabhassaro Bhikkhu, a Polish monk who found his ideal monastery just north of Yangon—only to be told he had to leave the country for visa reasons, but realizing this instability and unreliability is a core teaching of the Buddha.·     Ashin Dhammosadha, a German monk who finished his studies at Yangon’s Buddhist University before staying at Mahasi monastery, and who eventually found his way to a small monastery north of Yangon to begin an extended self-meditation retreat.·     Bhante Mokkhita, a German monk who runs the Mudita Foundation, supporting poor local families impacted by a loss of income due to the pandemic, and who reflects on the different ways that Westerners and Burmese approach the inevitability of death.As part of this new series, in upcoming episodes we will explore how the coronavirus pandemic is affecting Burmese monastic society, and how it is impacting meditators around the world, and pushing meditation teachers to respond in new and innovative ways to the crisis as it unfolds. In this time of uncertainty and insecurity, we hope the voices that follow provide information and insight, and help awaken the seeds of wisdom within you.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

In the second installment of our ongoing COVID-19 in Myanmar series, we present the Women’s Edition. So often at times of crisis and at key moments in world events, it is the voices of men who make the news. This is certainly no less true in Myanmar, where speeches from revered Sayadaws and male meditation teachers dominate the Dhamma discourse. For this reason, this episode will highlight those voices and experiences of female practitioners, who discuss how they have responded to the current pandemic.The guests include:·     Katie L’Estrange, a British teacher, fundraiser, and meditator who left her Mandalay home with her young son, just as the pandemic was exploding to return to Wales.·     Sayalay Piyadassii, a Lithuanian nun hunkering down at the Shan State Buddhist University in Taunggyi.·     Dominica Bastrzyc, a Polish backpacker-turned-meditator who found shelter at a monastery north of Yangon when the pandemic hit.·     Inga Bergman, a vipassana meditator from the S.N. Goenka tradition who organized a donation drive from her home in Chicago to feed Yangon monasteries unable to procure food from alms rounds.As part of this new series, in upcoming episodes we will explore how the coronavirus pandemic is affecting Burmese monastic society, and how it is impacting meditators around the world, and pushing meditation teachers to respond in new and innovative ways to the crisis as it unfolds. In this time of uncertainty and insecurity, we hope the voices that follow provide information and insight, and help awaken the seeds of wisdom within you.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c.

In this inaugural episode of our ongoing "COVID-19 in Myanmar" series, we present the Burmese Edition, where we hear from the four local voices who present their perspectives on the ongoing coronavirus pandemic in Myanmar. They reflect on how their Buddhist faith and practice has played a role in helping to them to understand and respond to the crisis. The guests include:·     Zaw Win Htet, a local historian and monastic school supporter in Chaung Oo.·     Dr. Jenny Ko Gyi, a Buddhist professor and translator.·     Inda Aung Soe, a former monk and founder of an organic composing organization.·     Nay Zaw Tun, a safety and security manager at a Yangon corporation.Similar themes run through these discussions: personal karma in contrast to world events, Myanmar’s close proximately to China, praise for the Burmese government’s handling of the crisis, and affirming the power of mettā, or living kindness.As part of this new series, in upcoming episodes we will explore how the coronavirus pandemic is affecting Burmese monastic society, and how it is impacting meditators around the world, and pushing meditation teachers to respond in new and innovative ways to the crisis as it unfolds. In this time of uncertainty and insecurity, we hope the voices that follow provide information and insight, and help awaken the seeds of wisdom within you.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://bit.ly/2XDPQJo, via PayPal at https://bit.ly/2TPPRIV, by credit card at https://bit.ly/3gBbqGT, or at Go Fund Me at https://bit.ly/2XEjw9c. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

In this inaugural edition of the “Myanmar Dhamma Diaries,” Joah tells the story of an alcoholic Airbnb guest from Europe who disrupts his Yangon home. Learning that the guest had chosen to stay there as a cry for help in battling his addiction problems, Joah arranges for him to meet two foreign monks to begin to learn about Dhamma, and eventually helps him to stay for several weeks under the care of Ashin Mandala at Webu Sayadaw Monastery in Ingyinbin village, in northern Myanmar. There the guest is given sensitive, personal guidance in meditation and the Dhamma, and his mind starts to quiet down for perhaps the first time in his life. Joah and Zach close by discussing what this anecdote tells us about the possibilities for spiritual practice in Myanmar today, and contrasts this experience with opportunities found in the West.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://www.patreon.com/insightmyanmar, via PayPal at www.paypal.me/insightmyanmar, or by credit card by going to www.insightmyanmar.org/donation. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us. And to donate for our special “Coronavirus In Myanmar” episodes, please go to https://www.gofundme.com/f/coronoavirus-podcast-episodes-in-myanmar.

Swe Win’s journey has taken him from a love of British literature to the pits of solitary confinement in Insein Prison in Yangon, where he escaped harsh conditions and toxic anger by taking up a meditation practice. Since being released, he has become a serious vipassana meditation student in the tradition of S.N. Goenka, and has continued his activism by becoming one of Myanmar’s leading investigative journalists. In this episode we explore the remarkable life of one compelling figure.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://www.patreon.com/insightmyanmar, via PayPal at www.paypal.me/insightmyanmar, or by credit card by going to www.insightmyanmar.org/donation. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

The provincial upbringing that characterized Maria Alejandra Amaya V’s childhood in the Colombian countryside outside of Bogotá could scarcely have predicted her later interest in Vipassana meditation in the tradition of S.N. Goenka, nor her eventual life in robes of a Buddhist nun at Pa Auk Monastery. “Sometimes I think [my story] is like a very good romantic story in Theravada Buddhism,” notes Sayalay Khanticari, as she is now known by her Paḷi nun name. “[Yet], at that time I didn’t see what was happening.” She tells how a backpacking trip around South America with her husband led to a growing interest in meditation, landing them at Dhamma Giri in Mumbai, India before an eventual stay in Myanmar. There they enjoyed extended stays at Panditarama and the International Theravada Buddhist Missionary University (ITMBU), before her eventual ordination. Sayalay Khanticari’s journey through continent and spirituality is a fascinating one, and inspiring for any meditator on the path.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://www.patreon.com/insightmyanmar, via PayPal at www.paypal.me/insightmyanmar, or by credit card by going to www.insightmyanmar.org/donation. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

Ashin Sarana may be one of the most well-known foreign monks in Myanmar today. He conducts his own meditation courses and routinely gives Dhamma talks in fluent Burmese. But did you know that his earliest monastic influences was a kung-fu movie and a book on magic? In this talk, U Sarana traces his spiritual journey from his native town of Pilsen in the Czech Republic to the Buddhist and Pali University in Sri Lanka, to full bhikkhu ordination in Myanmar in 2012. He talks about falling in love and yet choosing monkhood over marriage, and discusses the recent controversy he stirred up in Myanmar when he suggested that lay supporters should not donate to monks who touch money.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://www.patreon.com/insightmyanmar, via PayPal at www.paypal.me/insightmyanmar, or by credit card by going to www.insightmyanmar.org/donation. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

Daniel is senior vipassana teacher (Acharya) in the S.N. Goenka tradition, in addition to being a licensed acupuncturist. He was appointed a Center Teacher (CT) originally for Dhamma Santi in Brazil, and then a Coordinating Area Teacher (CAT) “to serve the Rest of Africa.” A native Argentinian, he described going into self-exile after Juan Perón’s return to power, which led him first to Paris and then to India, where he took up meditation under Goenka-ji’s guidance. After being appointed a teacher, he undertook Spanish translation of all discourses and instructions, and conducted courses across Latin and South America, in many cases for the first time. This interview coincided with his return to Burma for the first time in exactly 40 years, when he had first visited in order to ordain as a monk at the International Meditation Center. Daniel also shares his memories about the early days of Goenka-ji’s vipassana courses in India and how they have since spread around the world.If you would like to support our mission, we welcome your contribution. You may give via Patreon at https://www.patreon.com/insightmyanmar, via PayPal at www.paypal.me/insightmyanmar, or by credit card by going to www.insightmyanmar.org/donation.

At a time when foreigners were only granted seven-day visas to Burma, then one of the most closed countries in the world, Alan Clements arrived in 1977 and managed to stay nearly five years, training directly under Mahasi Sayadaw and then Sayadaw U Pandita, despite enduring repeated forced disrobings, deportations and eventual blacklistings. Despite this, Alan has returned to the Golden Land whenever and however possible, including a 1995 trip in which he was permitted to interview Aung San Suu Kyi, then temporarily released from house arrest. In this discussion, he reflects on his personal experience comprising over four decades of Dhamma practice and activism in the country that he so loves. If you find the Dhamma interviews we are sharing of value and would like to support our mission, we welcome your contribution. You may give monthly donations on Patreon at https://www.patreon.com/insightmyanmar, or one time donations on PayPal at www.paypal.me/insightmyanmar. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

We caught up with Sayalay Piyadassii in Yangon, between time in her native Lithuania and as a student at Shan State Buddhist University in Taunggyi. She shares how her initial enthusiasm taking silent vipassana retreats in the tradition of S.N. Goenka led to nunhood in Myanmar in 2013, and she has remained in robes ever since. A number of themes are brought up in her spiritual biography, such as finding an appropriate balance of study and practice, the somewhat discriminatory treatment of nuns in Myanmar as compared with monks, and the benefit that Burmese culture has had on her spiritual life. If you find the Dhamma interviews we are sharing of value and would like to support our mission, we welcome your contribution. You may give monthly donations on Patreon at https://www.patreon.com/insightmyanmar, or one time donations on PayPal at www.paypal.me/insightmyanmar. If you are in Myanmar and would like to give a cash donation, please feel free to get in touch with us.

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.