Navigating Perspectives Amid Myanmar's Turmoil

A recent video reveals an extended conversation between Ashin Sarana and Thabarwa Sayadaw. As these are two figures who have appeared on Insight Myanmar Podcast as guests, and are both deeply involved, albeit in very different ways, in the current conflict, let us take some time to understand this discussion.

Ashin Ottamathara, known as Thabarwa Sayadaw, presents a perspective rooted in a kind of nationalistic and aggressive state Buddhism. Yet analyzing his views through the lens of Buddhist principles, it becomes evident that there are concerns that warrant critical examination. Furthermore, suspicions about his alignment with the military have arisen, for which he has been called out by democratic leaders.

Thabarwa's belief that education can lead to arrogance and erode religious faith runs counter to the Buddhist principle of cultivating wisdom and understanding. He states, "When people become educated, they become arrogant and start thinking they know the best." This perspective, which can be described as a paranoia concerning learning and a restriction or censorship of critical thought, overlooks the Buddha's emphasis on questioning, inquiry, and the pursuit of knowledge. The Dhamma encourages the development of a discerning mind, which should complement religious understanding, rather than conflict with it.

In his effort to mediate between different societal factions, Thabarwa's assertion that the military's longevity is due to its reliance on the "power of the Buddha Dhamma Sangha" requires scrutiny as well. His words, "[The Tatmadaw’s] main strength is the power of the Buddha Dhamma Sangha," raise suspicions about his awareness of the military's historical actions, and his assertion that their continued rule is a result of past good karma. Would it be fair to say that Hitler’s rise to power was similarly based on his past good deeds and store of merit? In fact, the military has engaged in widespread oppression, human rights violations, and violence in non-Buddhist areas, which fundamentally contradict Buddhist teachings on compassion and non-violence. To suggest that their rule is based on devout Buddhist faith and past good deeds, rather than the ugly truth of a history of brutal violence and rampant corruption, is confusing indeed.

Thabarwa has also shared his belief that the military's social contributions to creating a better society primarily involve building pagodas and supporting selected monasteries. He asserts that, "In border areas, there is no one to do it. There are not even Buddhism in those areas. The army is the only one who is doing good..." However, by not addressing past atrocities committed by the military in these very areas, his words are more than cruel and dismissive of the suffering experienced by those affected by the regime’s ongoing aggression. By paying outer tributes to Buddhist edifices, he is confusing the development of inner qualities, which is all the more alarming given how these Buddhist structures are coming at a real human cost through the persecution of those living in these regions.

With this context in mind, teh meeting between U Sarana and Thabarwa Sayadaw serves as a significant encounter, offering insights into Thabarwa's perceived alignment with the military. Before the meeting, Thabarwa Sayadaw had been facing rising skepticism from a portion of the Burmese population, and there was even a demonstration organized against his presence in San Francisco last month.

U Sarana's motivation for the meeting was to ascertain Thabarwa's true stance regarding the military, while seeking to present him with a comprehensive understanding of the present situation in Myanmar. U Sarana also aimed to remind Thabarwa of his past acts of benevolence, such as providing essential support to the underprivileged in Myanmar, and explore the potential for him to reconsider his alignment.

Thabarwa's receptive demeanor during the meeting allowed U Sarana to present him with various facts and perspectives that he had gathered. Thabarwa, on camera, admitted his lack of awareness about the current situation, opening the door for U Sarana to share his insights. To be frank, it was somewhat shocking to hear that the monk who had declared himself as the only one capable of resolving the crisis, was now claiming that he actually had little understanding as to what was really transpiring. He went on to express doubt that the military was really engaged in burning villages, as they have been doing throughout the countryside for many months now, and didn’t respond when U Sarana informed him there is ample evidence from photos, videos, and other forms of documentation, including satellite imagery. Instead, he went on to criticize democracy activists for their perceived disruption of traditional Burmese values.

Several significant points were discussed during the meeting. U Sarana emphasized the fact that the National League for Democracy (NLD) constitutes only a small fraction of the democratic efforts in Myanmar, effectively challenging the notion that Thabarwa's alignment with the military was a response to the NLD's dominance, a party which he had long criticized. U Sarana also highlighted the natural emergence of People's Defense Forces (PDFs) as a response to the military's actions, countering the belief that the National Unity Government (NUG) solely created them. U Sarana's efforts to introduce these nuanced perspectives aimed to shed light on the multifaceted dynamics in Myanmar's ongoing crisis.

During the course of their conversation, a series of analogies emerged. One particularly impactful simile likened the military to a cancer, contrasting it with the NUG and democratic efforts, which were compared to medicine. In response, Thabarwa offered a counter perspective, asserting that many individuals have achieved wellness without the use of medicine, and adding that there are instances when medicine can inadvertently lead to harm. This was perhaps an indication of the deeper suspicions he holds towards democratic institutions, suggesting they are in fact a threat to the Dhamma, and that the “medicine” of a democratic society will inadvertently lead to harming the people’s devotion to the Buddha’s teachings.

Thabarwa's inclination towards relying solely on the Dhamma as a means of resolving the crisis was evident throughout. He proposed that the inherent power of Dhamma is sufficient to address all problems at hand, advocating against the need for external solutions beyond one’s own individual spiritual practice. In response, U Sarana invoked an analogy to convey his viewpoint: likening the military's presence to a cancerous affliction that demands medical intervention. He highlighted the essentiality of seeking remedies when faced with critical issues, emphasizing that even in cases where medicine might bear risks, it remains imperative to address ailments with pragmatic measures.

Further driving his point, U Sarana underscored that if Thabarwa himself were to be afflicted with cancer, it is undeniable that immediate medical treatment would be pursued, irrespective of personal preferences. Drawing a parallel, he contended that similar logic applies to Myanmar's situation, where the nation is confronted with a crisis necessitating proactive measures for resolution. U Sarana went on to elucidate that like a body's immune system generates antibodies to counter threats, Myanmar has naturally witnessed the emergence of People's Defense Forces (PDFs) to counteract the destructive force of the military.

Thabarwa claimed he was having direct communication with military officials, advocating for an end to atrocities, although it is clear that this objective has not seen any recent progress. The meeting concluded with Thabarwa acknowledging that his words and actions had left many people bothered, and expressing confusion as to why this was the case.