PART TWO

RISING AND FALLING OF THE ABDOMEN
PROPER OBJECT OF CONTEMPLATION

NEWSWEEK                         1343 N. State Pkwy
                                                Chicago, IU., 560610

From                                        U.S.A.

CHRISTOPHER FARNY       Dec. 27, 1976.
Ven. Mahæsø Sayædaw,

Dear Sir,

            I am enclosing a stat regarding Lama Govinda’s book, “Creative Meditation and Multi–Dimensional Consciousness,” published by The Theosophical Publishing House, Wheation, II, U.S.A. and London, Eng-land. (1976). Although the quoted Satipa¥¥hæna technique is one I have use in Soto Zen practice for many years–it’s called shikan taza–and although I’ve practiced Satipa¥¥hæna meditations and mindfullness techniques, with Krishnamurtain flavoring, for some years as well, for the good of my sadhana, and possibly others as well, I hope you might care to comment on Govinda’s criticisms of this practice. Incidentally, Govinda doesn’t give the name of the book in question, but I know it to be “an Experiment in Mindfullness,” by admiral E. H. Shattock, published by Dutton, 300 Park Ave. South, New York 10, N.Y.

Yours in the Dharma,
C. FARNY

CREATIVE MEDITATION AND
MULTI–DIMENSIONAL CONSCIOUSNESS

(Author – Lama Govinda)

Chapter 5

THE FOUNDATIONS OF MINDFULLNESS

            To be fully conscious in all situations and conditions of life is what the Buddha meant when he said that we should be mindful while sitting, standing, lying down, or walking. But “fully conscious” does not mean to be conscious of only one aspect or function of our body or mind, but to be conscious with and of our whole being, which includes body and mind and something that goes beyond body and mind: namely that deeper reality at which the Buddha hinted in the term Dhamma and which he realised in the state of Enlightenment.

            The most effective way to become conscious of our whole being and to dwell in a state of perfect concentration and equanimity is as we have seen, the practice of æ næpænasati. This is the basis of all meditation, because it is through breathing that we are able to come in contact with and connect all our physical and psychic faculties with our conscious mind. Through breathing we achieve the synthesis of all our functions and realise the dynamic and universal nature of life and the impossibility of the idea of a separate and unchangeable egohood, as expressed in the Buddha’s anatma–doctrine. Only on this basis can the subsequent steps of the Satipa¥¥hæna–meditation have any meaning and prevent its deterioration into a mere intellectual analysis and negation of all positive aspects of human life.

            It is characteristic and significant for the negative and prejudiced attitude of those who propagate a modern Myanmar Satipa¥¥hæna practice, that they suppress precisely that part of the original Satipa¥¥hæna upon which the Buddha laid the greatest stress. They replace it by the most superficial of all methods, namely the observation of the rising and falling of the abdomen-thus diverting the attention of the meditator from the real experience of the breathing process. If one needs such desperate methods of focussing one’s attention, it is better to abandon the practice and fix one’s concentration on something more inspiring, something which holds our interest naturally and spontaneously without the use of force or sheer will power, which only strengthens our ego-sense.

            To concentrate on the visible mechanism of moving, the functions of limbs and muscles, i.e., the merely materal side of one’s body, is focusing one’s consciousness on the lowest form of illusion and purely intellectual analysis. It does not bring us one step nearer the truth, but misleads us into believing that we have isolated certain facts, which in reality we have only forced our materialistic interpretation upon them. The deception consists in overlooking the fact that we cannot isolate any sense impression, since each sense impression is already an enormously complicated process. We can only reduce it to the point of emphasising its most superficial aspect of suppressing all other factors. It is ridiculous to call this an act of unprejudiced observation or awareness, because the intentional exclusion of the spiritual factor, namely the force that moves or causes movement, the will-and equally important, the mind which observes its own actions and reactions-and finally the conditions which make the movement possible: the universal forces which form the background and the conditio sine qua non for all phenomena of matter and movement, of consciousness and will power, of life and death, inertial and flux.

            The falsification of the Buddha’s Satipa¥¥hæna can be seen in the artificiality of such phrases as “touching, touching, touching”- “lifting, lifting, lifting” etc, by which each movement is verbalized-as if the lifting, the touching, the putting down, etc. were something that happened by itself. The Buddha was free from such deceptive devices of narrow dogmatism. He was not afraid of using the word “I” or the first person singular of the verb expressing individual action. He, for instance, simply and naturally said: “When making a long inhalation, I know that I am making a long inhalation, when making a short inhalation, I know that I am making a short inhalation; and similarly, as the case may be: I go, I stand, I sit, I lie down.”

            The fact that all movements are related to a central force to an individual consciousness does not mean that this force is an absolute, unchangeable and personal ego. Quite the contrary: he who has realized the fundamental significance of the breathing process-which is a continuous taking and giving back, assimilation and transformation, acceptance and release-knows that the essence of individual life cannot be a stagnant, immobile ego or separate entity-separate from the body which it inhabits, as well as from the world in which it lives-but a dynamic force, a focus of infinite relationships. The effort to separate various functions and to look upon them as if they were autonomous, unrelated to anything else, is a gross violation of truth and reality. If there is visible movement, its reality does not lie in the object that is moved, but in the force which moves it.

            If a stone falls, no amount of analytic investigation as to the nature of the stone can explain the reason for its fall. Only when we realize the force and principle of gravitation do we begin to understand the universal significance of that simple phenomenon observed in the falling of a stone.

            By suppressing one half of the fact, namely the conscious process of our subjective act of willing, which miraculously (and what greater miracle could there be, than the direct action of the mind upon matter) causes the movement of our limbs-by suppressing this fact, I say, we violate the truth and degrade reality to a mechanical and perfectly senseless phenomenon. Apparently, Admiral Shattock had come to a similar conclusion when he asked Mahæsø Sayædaw the question: “What is the connection between the mind that thinks and gives orders, and the physical brain that carries them out in the body; and how does it work?” Here he touched upon one of the most profound mysteries of life-the interrelationship of mind and matter (mano-maya), which leads to the understanding that the body is not only a tool, an instrument of the mind, different from or even foreign to the essential nature of the mind, but that it is a crystallization of our consciousness, built up through axons of organic evolution in harmony with universal laws, which reveal themselves in every function of the body and its organs. Instead of taking this opportunity to give some hints concerning the true nature of the mind and its creative power (mano pubbangamæ dhammæ), the Sayædaw gave the following amazing reply: “The Sayædaw cannot possibly give you an opinion about a matter which has not been included by the Buddha as one for instruction: it would be impossible for him to have an opinion on such a thing.” The Buddha never forbade his disciples to think for themselves nor did he establish a dogma that excluded such questions.

Mr. C. Farny                                                                                        Thathana Yeiktha,
1353 N. State Pkwy,                                                                            16.Hermitage Road,
Chicago, Ill, 60610                                                                               Yangon, Myanmar.
U.S.A.                                                                                                 January 21, 1977.

Dear Mr. Farny,

            I am directed by the Venerable Mahæsø Sayædaw to acknowledge the receipt of your letter, dated December 27, 1976, on the 11th instant-with the enclosure: photostat of Chapter 5, “The Foundations of Mindfullness”, of Lama Govinda’s book “Creative Meditation and Multi-Dimensional Consciousness”.

            We are much obliged to you for bringing to our notice the criticism of Lama Govinda regarding the Satipa¥¥hæna Vipassanæ method as taught by the Mahæsø Sayædaw. As a matter of fact, his criticism is quite mild compared to the scurrilous attacks made by a few critics, two of whom belonged to Ceylon, and two or three others are of this country. The Mahæsø Sayædaw wrote and published an Explanatory Note, covering about 15 pages. I propose to translate it into English and send you a copy in due course.

            It appears that Lama Govinda has neither studied the Satipa¥¥hæna method in all its aspects, nor has he practised it with saddha (trustful confidence) and energy required for success.

            The Mahæsø Sayædaw always advises us to be tolerant, patient and forgiving. We hope that after you have read our next letter you will be good enough to clear away the misunderstanding.

            With mettæ (loving-kindness),

Yours in the Dhamma,
Myanaung U Tin.

1353 N. STATE PKWY
CHICAGO, Ill, 60610
USA.                                                                                                                           February 2, 1977

Dear Ven. Myanaung U Tin,

            Thank you so much for your excellent letter of January 21, which I received this morning. Enclosed are stats of three letters re; Lama Govinda’s article that I thought might be of interest. You’ll be happy to see that all three correspondents have well absorbed the Sayædaw’s teachings: they have noting but pity and compassion for the Lama as they, as well as you and I know that had the Lama practised the Myanmar method he too would have benefited and realized pøti-sambojjha³go-contentedness, rejoicing, jubilation, enthusiasm, exultation, and other high transports of the spirit. They are all fine examples of mettæ and loving-kindness and tolerance towards one who criticizes their own margin. We must direct our thoughts of loving-kindness for all beings.

            I myself have practised Satipa¥¥hæna vipassanæ meditation technique, “Myanmar Method”, for over 15 years with great benefit. I hope to visit you and the Thathana Yeiktha in five years with my wife who is also benefiting from these meditations. At that time I will have retired from NEWSWEEK after 25 years at age 53. We then plan to spend a number of years in the Orient.

            Looking forward to your translation. Mettæ.

Yours in the Dhamma,
Chris Farny.

13 Jan, 77

Dear Christopher,

            Thank you for your letter of 30 Dec.

            I read with great interest the enclosed article “The Foundations of Mindfullness” by Lama Govinda.

            It is a great pity that, at the evening of his life, the Lama has not found it appropriate to be more constructive.

            I feel that rather than disproportionately re-acting to the mind ticking of an old man, we could be more constructive in contributing to Universal Harmony by wishing him peace and happiness and full enlightenment in this very life.

            May All Beings be Enlightened.
            With kindest regards and Mettæ.

Yours in the Dhamma,
John E. Coleman.

9 Altwood Road,
Maidenhead, Berks. SL 64 IB,
England.

NOTE    John E. Coleman is the author of “The Quiet Mind”; first published by Rider and Company, London, in 1971. In Chapters 5, 6 and 17, he recounted his experiences in Satipa¥¥hæna vipassanæ meditation at Bangkok and Yangon.

STILLPOINT

Dear Chris,                                                                                                                   Jan 21, 1977

            Thank you for your letter and a copy of Lama Govinda’s article.

            The statement that the attention cannot be placed on the rising and falling (of the abdomen) is proven untrue by the students whom I have personally taught, and who have made distinctive progress. I have practised both places on the belly and at the nostril area, and find they both work quite well. So my point is that I know his statement is false, but I do not in any way criticise him. Perhaps intentions are good, and the information is not complete for him to make an accurate statement.

            (As to) the issue of his dramatic attack on the Ven. Mahæsø Sayædaw’s understanding, I will not get involved with it. Let it be. Practise with love and compassion. The Dhamma is clearly taught for the release of your suffering. Practice is my advice.

            Enclosed is a brochure that describes our work here. Financial arrangements can be made to meet everyone’s situation. If your interest is as you say for a month retreat, you will find the brochure valuable to you. I am not giving courses in April or May. In June there is a large course given here when Anagarika Munindra from India will be here visiting. He studied with Mahæsø Sayædaw and is a competent Meditation Master, who is my teacher and friend. Space is limited for that retreat, and if it is your first, Feb or March would be better. Please notify us of your plans. I close wishing you joy and peace to you in the unfolding of your understanding.

Anagarika Sujata
604 SOUTH FIFTEENTH STREET,
SAN JOSE, CA 95112,
Telephone: (408) - 5307.

UNITY PRESS, INC. 118 New Street,
Santa Crux, CA 950060 (408) 4272020

January 27, 1977

Christopher H. Farny
1353 North State Pkwy
Chicago, Ill, 60610

Dear Chris,

            I am returning your check (enclosed) for Satipa¥¥hæna Vipassanæ Meditation as it is out of print. I suggest, if you have not already done so, that you purchase Joseph Goldstein’s EXPERIENCE OF INSIGHT (U.S. dollar 3.95, Unity Press) as well as Jack Kornfield’s LIVING BUDDHIST MASTERS (U.S. dollar 5.95, Unity Press, Available May 77.)

            Joseph and I discussed the passage from the Lama’s book and, as Joseph said, “The Lama should try it and experience the method before he makes judgments. He obviously misunderstands what the process entails.” To which I would add, it is pretty clear to me that the Lama is misunderstanding yet more deeply the process that Mahæsø Sayædaw and other Myanmar have suggested-that indeed in following the breath, one is following the sense of touch, the sensation that accompanies the breath during the breathing process. If the mind is not following sensation, it is conceptualizing and just more mind trips one being spun out. The Buddha’s first foundation of mindfullness was in the body as sensation itself following and accompanying the processes of breathing, walking, moving, chewing, etc. I think the Lama is missing the point in this particular instance and not living up to his normal acuity and perceptions of clear thought. He seems stuck a bit high up in the head, not quite able to get into the mind body process in this particular instance. The real path is finding out who we are and being with things as they are during their unfolding. Seeing consciousness and objects arise and pass away frees us from the concepts of self and permanence, We need do nothing more than be awake and not conceptualizing our experience, aware of the arising and passing away of all phenomena, just letting it all be more grist for the mill of our awakening.

Let it shine.
SL: als                                                                                      Stephen Sevine
enclosure (catalog)

NOTE:    Joseph Goldstein is a pupil of Anagarika Munindra who studied Buddha-dhamma, and practised Satipa¥¥hæna vipassanæ meditation at Thathana Yeiktha, Yangon, for a number of years, both as a layman and as a monk.

            Jack Kornfield is a pupil of the Myanmar Sayædaw U Arsabha of Cholburi, Thailand, where he practised Satipa¥¥hæna vipassanæ meditation for several years, as a monk, Bhikkhu Santi Dhammo. The Venerable Sayædaw U Arsabha was a Kamma¥¥hænæcariya at Thathana Yeiktha, Yangon, before he left for Thailand about 20 years ago.

            Stephen Levine published these books in Mindfullness Series:

1. The Satipa¥¥hæna Vipassanæ Meditation by the Venerable Mahæsø Sayædaw.

2. Practical Insight Meditation by the Venerable Mahæsø Sayædaw.

3. The Power of Mindfullness by the Venerable Ña¼aponika Thera.

Mr. Christopher Farny                                                                                      Thathana Yeiktha,
1355, N. State Parkway,                                                                                  16, Hermitage Road,
Chicago, Illinois, 60610                                                                                    Yangon, Myanmar.
U.S.A                                                                                                              February 19, 1977

Dear Mr. Farny,

            I believe you received my previous letter, dated 21st January, Therein I mentioned that Lama Govinda’s criticism is quite mild compared to the scurrilous attacks made by a few critics upon the Venerable Mahæsø Sayædaw on account of the Satipa¥¥hæna meditation method taught by him. Two critics belonged to Ceylon (now Sri Lanka). They were learned and respected monks, who were evidently motivated by a sincere “wish to see to it that a Pure Sæsanæ continues for the good of posterity”. Most regrettably their criticisms were couched in a virulent language, which defeated their own purpose. These criticisms were made in the year 1957, the year after the conclusion of the Sixth Buddhist Sa³ghæyanæ, held at Yangon, attended by the representatives of Theravada countries, including, of course, Ceylon. It may be recalled that the Mahæsø Sayædaw was the Puccaka (Questioner) of that august assembly. As advised by the Mahæsø Sayædaw, no action whatsoever was taken to counter, obviously for the sake of continued harmony between two Theravada countries, Ceylon and Myanmar. Instead, the Mahæsø Sayædaw and the Buddha Sæsana Nuggaha Organisation sent out Meditation teachers, as requested by a number of monks and lay persons of that country, to teach the Satipa¥¥hæna technique. The meditation centres they taught at are still there.

            About seven years later, there appeared a critic in our country, a learned monk, presiding over the yogøs (yogø) of his own at a meditation centre at Syriaµ (an old Portugese settlement) across the Yangon River. The language he used was no less vehement, but the Mahæsø Sayædaw was not the only victim of his fault–finding. Among others, the Most Venerable Ledø Sayædaw, who was (and still is) recognised as a great authority on the Buddha–dhamma, doctrinal and practical, was also criticised rather severely. The Syriaµ Sayædaw’s book ran to over 800 pages. He had also two henchmen, newspaper–columnists at that, who took great delight in making jibes. The Syriaµ Sayædaw and his henchmen are no more heard of publicly. Before the curtain fell over them, the Mahæsø Sayædaw issued an Explanatory Note on his meditation practice (the rising and falling of the abdomen in particular) with references to Pæ¹i Texts, Commentaries and Sub–Commentaries.

            In my previous letter I promised to send you a copy of the English translation of the Mahæsø Sayædaw’s Note, which covers about 14 or 15 pages. As I began to translate, it occurred to me that it would be better to meet the criticisms of Lama Govinda, making use of the salient points of the Mahæsø Sayædaw’s Note and references to one or more books.

            It is quite clear that the distinguished Lama based his criticism on the Rear–admiral E.H. Shattock’s book: “An Experiment in Mindfullness”. But then, that book should not be considered as containing full instructions on the Mahæsø Sayædaw’s method. Surely, it is not fair to rely solely on that book, which is also a travelogue. “The Heart of Buddhist Meditation” by Ña¼aponika Thera is an authoritative book on Satipa¥¥hæna Meditation. It may, therefore, be assumed that the distinguished Lama has read it, where the so–called Myanmar Satipa¥¥hæna Method is explained in very clear terms. I take it that you and your Dhamma–friends have read it too. Nevertheless, I must ask you to read again Chapter 5 of Part One (The Myanmar Satipa¥¥hæna method) with the care it deserves.

            The crux of the matter of criticism of the learned Lama is the movement of the abdomen. He asserts: “They replace it (ænæpana–sati) by the most superficial of all methods, namely, the observation of the rising and falling of the abdomen–thus diverting the attention to the meditator from the real experience of the breathing process.

            This assertion is based upon a misapprehension. The rising and falling of the abdomen is not designed to replace the respiration process. Far from excluding it, the former supplements it. Here, I would like to refer you to the last paragraph of Chapter 5 of Ña¼aponika Thera’s book. If a yogø prefers the breathing contemplation he can go along with it. But if he finds it difficult to do so he is advised to observe the rising and falling of the abdomen which has its own advantages.

            The Buddha’s Discourse on Satipa¥¥hæna Meditation deals with four main kinds of mindfullness. The first of the four is Body Contemplation. Section One deals with Breathing. Section Two deals with Postures of the Body, or Modes of Deportment. The last line of first para of Section Two is “just as his body is disposed, so he understands it”. It is also translated thus: “he knows any other position of the body”. Please read again the third paragraph from the bottom of Chapter 5. Ña¼aponika Thera says: “It shares that circumstance with many other physical and mental processes which likewise are not expressly mentioned in the scriptures, but belong nevertheless to the all–comprehensive domain of mindfullness.” It may be pointed out that “just as his body is disposed, so he understands it” is an all–inclusive term. The Mahæsø Sayædaw explains, in his Note referred to above, that the abdominal movement is not a replacement of breathing process but a physical process covered by the all–inclusive term, which is called “sabba sangahika” in Pæ¹i commentaries and sub–commentaries.

            The Mahæsø Sayædaw points out that the abdominal movement, like any other position of the body, belongs to Section Two. The Ledø Sayædaw, in his Anatta Døpanø, had explained that all the physical movements besides the four main Postures of the Body (Modes of Deportment) are covered by the above–mentioned all–inclusive term, and they are objects of contemplation. The Ledø Sayædaw’s interpretation is based upon the relevant commentaries and Sub–Commentaries, namely, Døgha Nikæya Commentary 2–538, Majjhima Nikæya Sub–Commentary 1–353. (Volumes and pages refer to the books recognised by the Sixth Buddhist Sa³gæyanæ). It is true that there are two alternative Sub–Commentary interpretations in this regard. According to Sub–Commentary I interpretation, the all–inclusive term covers only the four main Postures of the Body. Sub–Commentary II advances the view that the all–inclusive term covers all the movements of the body, besides the four main positions. Here it must be noted that the Sub–Commentator places before the readers two alternative interpretations, but it is not unusual for a Sub–Commentator to put more emphasis on the second or latter interpretation. Therefore the Ledø Sayædaw, after weighing both the Commentarial and Sub–Commentarial interpretations, accepted the view that the all–inclusive term (sabba sangahika) covers all body movements other than the four main postures. Relying on the said Commentarial and Sub–Commentarial views, the Mahæsø Sayædaw is convinced that the rising and falling of the abdomen, being a physical process, is covered by the all–inclusive term.

            The Mahæsø Sayædaw contends that even if it be not covered by the all–inclusive term and so cannot belong to Section Two of the Chapter I, dealing with the Contemplation of the Body, nobody can deny that it is a legitimate object of contemplation, in the sense that “it shares that circumstance with other physical and mental processes which likewise are not expressly mentioned in the scriptures, but belong to the all–comprehensive domain of mindfullness.” The learned Lama’s words come to my mind as I am typing: “The Buddha never forbade his disciples to think for themselves, nor did he establish a dogma that excluded such question.” (Last two sentences in the photostat). That the Mahæsø Sayædaw does think for himself is amply proved by the inclusion of the rising and falling of the abdomen as an object of contemplation; but certainly not to the exclusion of breathing practice. Incidentally, it may be mentioned that BRAIN as a part of the body was not found in the discourses of the Buddha, but it was included as such in the Patisambhidæmagga, which is believed to be the work of Særiputta Thera, the chief disciple.

            (Before I proceed I must take this opportunity to observe that the learned Lama finds fault with the Mahæsø Sayædaw, relying solely on a paragraph from Admiral Shattock’s book, in which was stated a question about a connection between the mind and the physical brain, and an answer thereto. Surely, the Mahæsø Sayædaw should not have been discredited as lacking the knowledge of the working of the mind in relation to the body, both doctrinal and insight into them in the course of meditations for a considerable number of years. We could not help but laugh at the learned Lama’s gratuitous aspersion. We are given to understand that Lama Govinda was once a Theravada monk, and if so, we wonder why and when he became a Lama. We are also intrigued by the title of his book: “The Creative Meditation and Multi–Dimensional Consciousness”. We also note that the book was published by the Theosophical Publishing House, U.S.A. and London.)

            The learned Lama appears to be labouring under a misapprehension when he criticises thus: “touching, touching, touching ..... lifting lifting, lifting, etc. by which each movement is verbalised ..... as if the lifting, the touching, the putting down, etc. were something that happened by itself.” that there is always mind–body relationship is obvious. A person, with no, to use the learned Lama’s words, “negative and prejudiced attitude” would not fail to appreciate the these detailed movements are involved in the four main postures. Please read the explanation in Chapter 5 of Ña¼aponika Thera’s book.

            We have no desire to join issue with the learned Lama in regard to the interpretation of “fully conscious” in the first para of his criticism. Fully aware as we are of what is implied in the second para of Section Two, dealing with the Posture of the Body, the learned Lama would, we hope, appreciate that a meditator must start with four movements mentioned in the first para thereof. As he goes on, “the knowledge will arise by itself” (ñæ¼aµ sayameva uppajjissati).

            Now I must conclude. Two learned and respected monks of Ceylon, who criticised, most regrettably, in a virulent manner, were dead and gone. Apart from the virulent criticism, we feel that their demise was a great loss to the Theravada cause. They left a number of writings (articles as well as books), which are well worth reading, studying and preserving. We also feel that they were motivated by a sincere desire to protect the sæsanæ but were carried away by excessive zeal and pugnacity. As to the Syriaµ Sayædaw of this country, the less said the better. Judging by what he said of a number of learned Sayædaws, he must be considered to be censorious by nature, and filled with self–confidence of exceptional degree. The Syriaµ Sayædaw and his henchmen are still living but no longer much alive and kicking. It appears that the opposition has died down here.

            Now, through your kindness, we come to know of the distinguished Lama Govinda’s book–Chapter 5. Credit must be given where credit is due. He is, indeed, a good writer, and the title of his book is, indeed, intriguing. We very much appreciate your deed interest in the Satipa¥¥hæna meditation, and we believe that you will do what you can to explain away the misapprehensions. Our mettæ goes as much to you as to the distinguished Lama Govinda. We have a feeling that misapprehensions in his mind would disappear if only he is afforded an opportunity to read our explanations and, better still, to practise intensively Satipa¥¥hæna meditation as taught by the Mahæsø Sayædaw. The proof of the pudding is in the eating. Thousands of his disciples have greatly benefitted by this method and found confirmation through actual practice, of the definite advantages, outlined in he last paragraph of Chapter 5 of Ña¼aponika Thera’s book. May the distinguished Lama Govinda be progressing steadily and surely as a Bodhisatva! May you be physically fit and mentally alert to achieve further progress in Satipa¥¥hæna Vipassanæ meditation, leading to the final liberation!

Yours in the Dhamma,

Myanaung U Tin,

Næyaka,

Buddha Sæsana–Nuggaha Organization,
Thathana Yeiktha

P.S. Many thanks for your second letter, dated February 2, with three enclosures. Anagarika Sujata, Mr. Stedhen Levine and Mr. Joseph Goldstein are well known to us; we cannot recall Mr. John E. Coleman. We very much appreciate your observations and their comments. I wonder whether you can arrange to give them a copy each of this letter. Thanking you.

Myanaung U Tin

(a layman, not a monk).

Note– This letter was written on February 19, 1977. The Ven. Syriaµ Tawya Sayædaw P.K.U. Tilokan-yana passed away on march 9, 1977, at East Yangon Hospital.

NEWSWEEK                     1353, N. State Parkway.,
From                                   Chicago, III, 60610, U.S.A.
Christopher Farny                March 12, 1977.

Dear Ven. Næyaka Myanaung U Tin,

            Thank you so much for your most excellent and complete letter of Feb. 19. I have sent copies to all Dhamma–friends you suggested, including the Lama Govinda. Curiously, Lama G. used to be a guru of mine, although I haven’t seen or contacted him or his wife, Li Gotame, in several years. In his “The way of the White Clouds” (now available in paperback), a most beautiful book recounting his experiences in Tibet, he explains how he shifted over from Theravada to Vajrayana (he was much influences by the psychic mind–reading qualities of several Buddhist gurus he met–truly extra-ordinary experiences). Oddly, my “trip” has been the reverse; from Vajrayana to Theravada (in the sense of the “Myanmar method”). The Myanmar method was not entirely new for me when I started it some years ago, as for some 20 years prior I had practiced G.I. Gurdjieff’s “self–remembering” (was in one of his groups) and Krishnamurti’s (choiceless self–awareness”. I had practiced zazen at Soto Zen monastery but I have never anywhere in “Zen” seen  anything dealing specifically with s(S)elf observation as in the “Myanmar method”.

            I am, of course, well familiar with Ña¼aponika Thera’s The heart of Buddhist meditation and the very words you cited in it came to mind as soon as I read Lama G’s criticism of the “Myanmar Method” –even before I entered into correspondence with you, but I do thank you for reminding me of it, and accordingly I have re–read his Chapter 5. His explanation is certainly masterly.

            Should I receive a response from Lama Govinda–I wrote him C/o his publisher, The Theosophical Publishing House in Wheaton, Ill,-I will let you know. I do hope your letter will help his Sadhana. Who knows, maybe he will take up Satipa¥¥hæna Vipassanæ meditation again; I do believe your masterly letter should do much to clear up his misapprehension. I too am curious as to the real reason why he left the Theravæda fold.

Keep up the good work!

Kindest regards to you and the Mahæsø Sayædaw, Mettæ.

Chris.