Into The Mystic
Coming Soon…
“Truth is universal. Truth also is beyond any kind of cultural values. Having understood [the Dhamma] in the ways that a culture has maintained it, it enables you to shape it into another culture or in a frame that is going to be slightly different than the original one, but still with the same roots, with the same kind of material content, but not necessarily with the same language and expressions and social kind of conventions.”
This is our third episode with the Canadian monk, U Jāgara. The first discussion delved into his early life and the circumstances that drew him toward meditation and spirituality, highlighting his formative experiences in Quebec and his initial encounters with Buddhist monastic life. The second episode expanded on his time in robes, focusing on the creative adaptation of Buddhist teachings within the monastic framework and the interplay between tradition and innovation in spiritual practice.
This installment begins with U Jāgara describing his time practicing with Pa-Auk Sayadaw in detail. A notable, accessible and meticulous meditation instructor, Pa-Auk stands apart from other Burmese vipassana traditions in his emphasis on samathā (absorption meditation) as a foundational element of the practice.
U Jāgara first places Pa-Auk’s teachings in Myanmar’s broader context. He notes how by the mid-20th century, contemporary Burmese Buddhist meditation traditions had shifted their focus mainly to vipassanā (insight), often minimizing samathā as impractical or irrelevant. However, Pa-Auk justifies his emphasis on concentration techniques by showing how his teaching is firmly rooted in the Visuddhimagga (Path of Purification), perhaps the most revered book of the Commentarial tradition in Burmese Buddhism. Be that as it may, Pa-Auk’s teachings definitely challenged the religious establishment, drawing both criticism for their complexity and praise for their transformative potential. Whatever the criticism that has been leveled, however, U Jāgara notes that the results achieved by dedicated students provide compelling evidence of the method’s efficacy.
U Jāgara finds Pa-Auk’s precision particularly compelling. Central to Pa-Auk’s vipassana teachings is learning to directly experience the body as a manifestation of the four elements: earth, water, fire, and air. This, in turn, leads to a profound understanding of the body and mind as impermanent and impersonal processes, as well as increasingly refined mental states. U Jāgara compares this process to uncovering a detailed map of previously uncharted territory. He also mentions how he initially found the Abhidhamma—a detailed analysis of mental and physical phenomena—to be abstract and theoretical, but through direct meditative experience under Pa-Auk’s guidance, he came to appreciate its practical relevance and depth.
That said, the Pa-Auk method is a rigorous and demanding practice, and only a small percentage of practitioners attain significant progress. So although U Jāgara deeply respects the depth and precision of Pa-Auk’s methods, he also recognizes the frustration experienced by many practitioners that stems from the high level of concentration required, and the difficulty of maintaining it consistently. These challenges leave some feeling inadequate, or even as though they had failed.
As Pa-Auk Sayadaw’s reputation grew, his teachings found an audience beyond Burma. U Jāgara played a key role in introducing the teachings internationally, accompanying the Sayadaw on tours in the United States and Europe, where he helped him overcome various cultural and logistical obstacles. For example, unlike Burmese students, who are immersed in a culture supportive of meditative practice, Westerners often lack the time, environment, and foundational understanding required for such rigorous training, which is especially true of absorptive practices.
This realization, along with the challenges he saw many Westerners face, motivated U Jāgara to explore adaptations that maintain the essence of Pa-Auk’s methods while addressing modern challenges in international environments. For this, U Jāgara also turns to the works of Ledi Sayadaw, a 19th-century Burmese monk whose teachings laid the groundwork for contemporary meditation practices. Ledi Sayadaw’s writings offer a balance of depth and accessibility, providing a framework capable of meeting diverse needs while remaining true to the Dhamma. U Jāgara sees these teachings as an invaluable resource, referring to them as a “treasure chest of tools” that offer both depth and accessibility. He draws on them to craft a more flexible approach to his meditation instruction, adapting practices to meet the diverse needs of modern practitioners.
Throughout the interview, U Jāgara enriches the discussion with personal anecdotes that are descriptive, honest and open. For example, he recounts how his adjustments to established practices sometimes provoked resistance among some committed practitioners. This was true for Goenka yogis who worried that any modification might dilute the “purity” of the technique, as well as for Pa-Auk students who questioned whether adaptations compromised the very rigor and precision that defines the approach of their systematic technique.
But for U Jāgara, the proof is in the pudding. Here he recalls a Pa-Auk student who, after struggling futilely with the demanding concentration exercises, found renewed clarity and confidence through simplified practices that U Jāgara suggested, which he believes still adhered to core principles.
In reflecting back on his journey, U Jāgara emphasizes how the timeless truths and universal relevance of the Dhamma transcend cultural and linguistic barriers. He underscores the importance of humility, curiosity, and a dedication to truth in navigating the complexities of spiritual growth. For U Jāgara, successfully conveying the teachings requires respect for the context in which they are received, ensuring their relevance in an ever-changing world.
In closing, U Jāgara offers a final thought: “A tradition needs to be alive and always have the possibility to adjust itself to the society, or at least to the people that it is touching. So this was my main concern: what to give to people that they are going to be able to benefit from and understand. Also, having the possibility to deepen their understanding and practice, this has been my concern, and this is the research, or the kind of things that I dig into the tradition. It's the Theravada tradition with the commentaries; we have to acknowledge that it kept alive with the commentaries. Then I can see that the tradition gave me a lot of variety of of things that can be proposed and that can be used, so that people don't have only one method! 'If you don't fit there, then you are failure;' this is not the case! 'Ehi passako,' come and see and realize it for yourself.”
If you enjoyed this discussion, we suggest checking out these past episodes:
· Kory Goldberg shares how his spiritual journey began with a search for meaning that took him through India and a variety of spiritual practices before he settled into Vipassana meditation in the tradition of S.N. Goenka. He emphasizes how the Dhamma can be adapted to contemporary life without losing its essence.
· Ayya Yeshe talks about how her journey to monasticism was shaped by personal loss, a search for meaning, and a commitment to equality. This also led her to create social initiatives while maintaining her intensive meditation practice. Her experiences illustrates how spiritual practice can inspire the effort to work towards social change.
· Steve Smith describes how he discovered the depth of monastic life and the transformative power of the Mahasi tradition in Burma. He highlights the importance of preserving ancient lineages while making them accessible to modern lay practitioners.
· Pabhassaro Bhikkhu talks about how his spiritual growth was marked by a longing for greater awareness and the development of mental stability. He initially sought this through music in his home country of Poland, but eventually found it through ordination and monastic life in Thailand and Myanmar.
· Michael Stein recounts how his early life was tumultuous, and eventually led him to India and Vipassana meditation, where he found clarity and purpose under the guidance of S.N. Goenka. His story captures the transformative potential of dedicated practice and the role of teachers in bridging traditional wisdom with the modern seeker’s journey.