Erik Braun. The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw. Buddhism and Modernity Series. Chicago: University Of Chicago Press, 2013. xvi + 257 pp. $45.00, cloth, ISBN 978-0-226-00080-0.

Reviewed by Brooke Schedneck

Published on H-Buddhism (July, 2015)

Commissioned by Thomas Borchert (University of Vermont)

The insight, or vipassanā meditation move‐ But no work has investigated extensively the his‐ ment, has helped to launch Buddhism and medita‐ torical roots of this phenomenon. Erik Braun’s tion into mainstream culture internationally. Its The Birth of Insight places a large piece into this decontextualized nature and portability have al‐ puzzle of answering how and why vipassanā lowed it to be inserted into such arenas as health meditation became so popular and widespread. and well-being, therapy, pain relief, parenting, re‐ Braun argues that we can locate the groundwork lationships, business leadership, and other secu‐ of this signifcant religious trend in the Burmese lar pursuits. There has been scholarship exploring monk Ledi Sayadaw (1846-1923). The central the modern phenomenon of this movement in claims of the book concern the development of Asia, including Ingrid Jordt’s Burma’s Mass Lay the modern vipassanā movement and Ledi’s role Meditation Movement: Buddhism and the Cultural as the foundational fgure for its emergence. Construction on Power (2007), which focuses on Braun argues that Ledi is so signifcant not be‐ the Mahasi Sayadaw headquarters in Yangon. cause he created a meditation method for Bud‐ Joanna Cook’s Meditation and Modern Buddhism: dhist laity, which came later with future teachers, Renunciation and Change in Thai Monastic Life but because of his interest in educating the laity (2010) explores the implications of this movement in Buddhist doctrine. This education spawned a for Thailand and modern Buddhism through the model of lay activity that created a space for med‐ window of a Northern Thai meditation temple. itation on a large scale. Through his opening of Moving further outside of Asia, the essays in a the study of Buddhist texts and meditation prac‐ special issue of Contemporary Buddhism reveal tice to the laity, Braun argues, Ledi ultimately fa‐ further how the mass lay meditation retreat mod‐ cilitated the possibility of this movement. el has spread and adapted internationally, espe‐ Braun sees Ledi as a focal point in the history cially as a more secular form of mindfulness.[1] of vipassanā meditation, a history that can be H-Net Reviews traced back to Burma, present-day Myanmar, tation something that could be done in a house‐ where the mass lay meditation movement began. holder’s daily life, this practice became more ac‐ Braun details signifcant aspects of Ledi’s life, but cessible. Braun argues that the implications of this the author is careful to point out that this is not a opening up of study and practice for laity were biography. Instead he has narrower aims in study‐ tremendous, ultimately initiating a trajectory that ing Ledi’s actions and infuence that contribute to would lead to Burma’s mass lay meditation move‐ the development of meditation as a modern phe‐ ment and, although not inevitably, more secular nomenon. Ledi’s life is placed within the contexts applications of the practice seen throughout the of precolonial and colonial Burma, allowing the world today. Braun writes, “Ledi’s career was a reader to see both the religious and political critical starting point that set a path of develop‐ worlds that he emerged from. In this way, he be‐ ment that made this situation possible” (p. 168). comes a mediating fgure between the modern The book is structured mainly chronologically and traditional. This was not only because of his as the introduction recounts Ledi’s life as an intel‐ particular moment in history that spanned major lectual young man who did not depend on a changes in Burmese history, but also because of teacher, but developed his ideas about meditation his ideas and actions, which encompassed both and the role of the laity through independent old and new. For example, Ledi worked within a study. Braun argues that his success with textual traditional Buddhist cosmological worldview and learning within the elite monastic environment gave a more prominent role to the laity, blurring was the basis for Ledi’s propagation of Buddhist the monastic-lay distinction in Theravada Bud‐ teachings and use of Abhidhamma to solve soci‐ dhism. Braun expands on this argument through‐ etal problems. Through this focus on study Ledi out the book through looking closely at Ledi’s life fts within Burmese Buddhist tradition but his di‐ and writings. rection toward teaching the laity was less com‐ Ledi’s infuence is apparent today not just in mon. Braun carefully and compellingly argues his legacy of mass lay meditation but also in book‐ that Ledi is both traditional and modern, and that shops, homes, and temples where people keep or these categories depend on contextual and contin‐ sell a well-known image Ledi made as a learning gent factors, pointing to continuities between pre‐ tool of the twenty-four conditional relations, an modern and modern. Ledi was not a modernist important and complex component of one of the who purifed Buddhism of all magical elements three parts of the Pali Canon, the Abhidhamma. but sought ways Buddhism could support This image allowed access to the in-depth study of Burmese society, which included laypeople’s re‐ the Abhidhamma for non-scholastics. He propa‐ sponsibilities to maintain and protect the religion. gated this kind of simplifed teaching during Bur‐ Chapter 1 continues to describe Ledi’s educa‐ ma’s colonial period, after the British seized all of tion and the beginning of his monastic career in Burma in 1885 and exiled King Thibaw Mandalay until the founding of his own (1859-1916) to India. With no king acting as pa‐ monastery. This chapter not only gives back‐ tron and protector of the religion, many Burmese ground on Ledi’s early career but also puts his life worried that Buddhism was in decline. Because of into historical, societal, political, and religious set‐ this, Ledi’s life was bound up with colonialism tings. Ledi was born during the Konbaung dy‐ and the view that the end of Buddhism was near. nasty (1752-1885) under King Mindon (1808-78). This social disruption, Braun argues, caused Ledi Through the information available, Braun makes to seek to protect Buddhism in various ways, in‐ plausible arguments about Ledi’s infuences that cluding educating not just monastics but also laity. would afect his future choices. For example, Through making study feasible for laity and medi‐

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Braun argues that Ledi’s participation in the Fifth Ledi’s refutation of these earlier works was severe Buddhist Council (1871) in Mandalay, sponsored and generated disagreement and discussion. As a by King Mindon, would have impressed upon him result of British colonialism and the exile of Bud‐ the importance of learning. Braun also notes the dhism’s protector, no one could adjudicate Ledi’s role of Hpo Hlaing, a layman who brought West‐ points of refutation with the authoritative twelfth- ern knowledge to bear on new ideas of medita‐ century Sri Lankan Abhidhamma handbook, so tion. Braun describes how Hpo Hlaing’s writings his piece went to the opinion of the public sphere. on meditation made the practice accessible to Therefore this chapter illustrates the developing laity and how this was likely to presage and in‐ signifcance and competing claims of the public form Ledi’s concerns later on. These writings sphere related to Buddhist ideas in Burmese soci‐ were not a call to practice nor did they describe a ety. Braun also illustrates the importance of this particular kind of practice. Instead Braun calls work in particular for Ledi’s career, arguing that these “the seeds for innovative ideas” (p. 34). This it helped him become well-known and showed is what Braun does well, tracing these seeds in him the emerging importance and power of print conceivable ways. Another infuence he fnds in culture within Burmese society. In addition, Ledi’s early career is his evocative move to the through this debate Ledi was able to see the po‐ forest. Although he did not renounce scholarship tential and interest of laypeople in learning the as other forest monks did, this move is an impor‐ Abhidhamma. Braun continually reminds the tant step in Ledi’s career and is symbolic of the reader of his larger argument concerning Ledi’s isolated, meditating forest-dweller within the infuence on the modern mass lay meditation Buddhist tradition. Braun reads this as evidence movement through his eforts to engage Buddhist of Ledi’s ability to take risks that in turn shaped laity. his career as a leading fgure in the Burmese Chapter 3 illustrates how Ledi propagated sangha. Braun helps the reader to imagine what Buddhism nationally. In a practical sense, Ledi was at stake for Ledi and Burmese Buddhists dur‐ made Buddhist study and practice accessible for ing these tumultuous times, the meanings of his laity through the nature of his preaching and use actions and their possible efects. of print culture. Ledi minimized the use of Pali Chapter 2 continues to develop the trajectory and difcult vocabulary, instead speaking plainly of Ledi’s life and career as well as Braun’s larger and simply in his preaching and using simplifed argument about Ledi’s role within modern Bud‐ Burmese in cheap and easy to fnd formats. dhism. To this end, this chapter focuses specifcal‐ Through these strategies, he changed the way doc‐ ly on Ledi’s 1901 publication of the Paramatthadi‐ trine was enacted and propagated while main‐ pani, a commentary on a twelfth-century Abhid‐ taining orthodoxy. Braun argues that instead of a hamma handbook. Braun skillfully takes the read‐ personal relationship between monastic and stu‐ er through some complicated, systematic ideas of dent, Ledi established the text as the teacher for the Abhidhamma and Ledi’s related work that the laity. Braun carefully makes a case for the in‐ caused controversy. The debate over the value of fuence of Christian missionaries in the develop‐ Ledi’s Paramatthadipani demonstrates the impor‐ ment of this style. At the same time, however, tance of the Abhidhamma in this culture. The fo‐ Ledi was rooted within a Buddhist worldview. His cus of Ledi’s commentary, the Abhidhammath‐ responses to political realities were based on a asagaha, was a foundational text of monastic edu‐ karmic outlook and moral development as the cation in Burma. In the course of his writing, Ledi means to solve problems. Therefore education sought to correct previous interpretations of this and guarding the individual morality of the work that many Burmese found to be correct. laypeople were methods for protecting the reli‐

3 H-Net Reviews gion. Braun notes that this change in the role of reach to lay Buddhists. Although the Abhidham‐ the laity followed a trajectory of Ledi’s afnity for ma was Ledi’s main teaching tool, he also advocat‐ learning and training in the monastic culture that ed the practice of meditation in one’s present life. valued this. This popular lay learning, Braun ar‐ The early history of the lay meditation movement gues, was “the genetic basis for mass meditation” within Southeast Asia consists of teachers, such as (p. 88). Braun sees participation in meditation as the Sri Lankan Anagarika Dharmapala, the Thai the logical conclusion of this lay responsibility forest masters, and other Burmese Sayadaws. and involvement. He fnds that “meditation was However, Braun notes, their eforts did not result the culmination of a conceptual framework in in a widespread movement. He argues that the which he empowered the laity to adopt more vir‐ precedents and possibilities for widespread lay tuous lives and undertake study as powerful practice did not begin until Ledi set in motion the preparation for practice” p. 89). trajectory of lay participation in study and prac‐ We see the further development of this basis tice. Braun uses a wide range of Ledi’s works on for mass meditation in the next chapter where meditation in this chapter, noting major themes Braun highlights Ledi’s popular Abhidhamma and concerns, and demonstrating comprehensive poem, or condensed version of the Abhidhamma knowledge of his writing. For Ledi, meditation handbook, the Abhidhammathasagaha, called the was another role that laity could enact and fulfll. Summary of the Ultimates. Braun’s main purpose He did not, however, write about meditation tech‐ here is to discuss how Ledi used this poem to em‐ niques but framed the practice of meditation power the laity to study the Abhidhamma on their within Abhidhamma learning. Therefore Braun own. Although the Summary of the Ultimates can argues that his eforts helped to set up possibili‐ seem esoteric, the points Braun makes about the ties for the institution of the meditation center, work are clear and not too detailed or complex. even though, for Ledi, meditation was part of a Braun explains that this work focuses on morality larger project of education. Through his elite text- for the laity, discussing the realm of human be‐ centered education, challenges of colonialism, ings in a way that emphasizes lay study. He argues and his innovation to transform Abhidhamma that this focus on study directly correlates to lay into daily practices of meditation for laity, Ledi practice. For Ledi, study was a tool for develop‐ created new opportunities and innovations while ment, even awakening in this life. The laity stud‐ working within the Burmese Buddhist worldview. ied the Summary of the Ultimates in groups, even The conclusion to Birth of Insight connects forming study circles to recite the text. Therefore, the mass lay meditation movement in Burma and Ledi’s success in reaching out to the laity was at throughout the world today to Ledi’s focus on the least in part the product of his providing an outlet study of the Abhidhamma, and the role of the for a growing lay interest in pursuing their own laity. Braun distinguishes between two lineages or study of Buddhist knowledge. This Summary of trajectories of Ledi’s infuence: one embedded the Ultimates illustrates concretely Ledi’s concern within Buddhist worldview, namely, Burma’s for the laity and their participation in Buddhist mass lay meditation movement; and one embed‐ learning in order to build a moral Burmese soci‐ ded within ideas of psychology, secularism, and ety. romanticism that has become popular more re‐ Chapter 5, “The Birth of Insight,” is the crux of cently in America. He looks at the major fgures in the book, focusing on Ledi’s specifc eforts to pro‐ this movement in addition to Ledi, particularly mote meditation. The import and meaning of this Mahasi Sayadaw (1904-82) and U Ba Khin can only be seen through his emphasis on out‐ (1899-1971). Although Mahasi was not a direct dis‐ ciple of Ledi and he taught one specifc medita‐

4 H-Net Reviews tion technique instead of study, his method uses ize this role as a process of laicization, where Bud‐ an Abhidhammic approach and the features of lay dhism becomes more focused on lay concerns, or meditation Ledi helped to form. U Ba Khin, who is as monasticization, where laypeople enact Bud‐ within Ledi’s lineage through Saya Thetgyi dhism more closely to monastics. Instead of argu‐ (1873-1945), also approached meditation through ing that one term is more useful than the other, the Abhidhamma concepts but simplifed a partic‐ Braun fnds that both are valid but neither de‐ ular technique within a structured retreat format scribes adequately the transformations of Ledi’s and downplayed dhamma study. U Ba Khin’s most time. For Ledi, the monastic/lay distinction re‐ famous disciple who propagated a secularized mained important and Braun argues, following meditation retreat throughout the world is S. N. Steven Collins and Justin McDaniel, that it “is per‐ Goenka (1924-2013). This secularized approach haps best to speak of a pluralization of practices continues particularly with the frst American and statuses that could potentially blur the lay/ vipassanā teachers: Jack Kornfeld (born 1945), monk boundary” (p. 99).[2] Joseph Goldstein (born 1944), and Sharon This is an important study of Theravada Bud‐ Salzberg (born 1952). Braun argues that the trajec‐ dhism in the colonial period that frames how we tory of insight practice in America, although it has should understand the emerging and changing moved beyond Ledi’s Burmese Buddhist world, roles of laity. Braun also teaches us about Ledi draws from the path of lay learning he estab‐ and his world, specifcally about how he changed lished. Braun does not sketch a direct line from Buddhist practice through his individuality and Ledi to these meditation teachers but argues that how he was embedded within particular social Ledi’s ideas, practices, and writings were founda‐ and historical circumstances within Burmese soci‐ tional within Burma and thus for the wider medi‐ ety. Braun is careful to articulate this balanced ap‐ tation movement. Braun is careful to state that proach of noting Ledi’s particularity but also his these developments were not inevitable results of infuences and contexts that allowed him to be a Ledi’s actions. Instead he fnds that although precursor to the popular meditation movement. Ledi’s infuence is important, the lay model he This is an exemplary work within the history of shaped is ultimately dependent on particular con‐ religions with its careful argumentation and sub‐ texts within American culture, Burmese lineages, stantial evidence for the foundation of vipassanā and the agency of individual teachers. meditation to be located within the ideas of an im‐ The Birth of Insight is well written, clear, and portant nineteenth-century Burmese monk. This carefully argued, with every point relating to the book will be important reading for students in the larger argument that the contemporary wide‐ history of religions and Southeast Asian studies, spread fascination with meditation has its roots and those interested in meditation and Buddhism. within the writings and ideas of Ledi. Braun uses Note important and appropriate Burmese sources [1]. J. Mark G. Williams and Jon Kabat-Zinn, throughout, especially relevant works by Ledi. It eds., “Mindfulness: Diverse Perspectives on Its is well-known that the Abhidhamma is an impor‐ Meaning, Origins and Multiple Applications at the tant area of study within Burma, but it is less well- Intersection of Science and Dharma,” special Is‐ known why, and this book highlights its practical sue, Contemporary Buddhism 12, no. 1 (2011). importance for Burmese Buddhists. Braun also engages with an important scholarly debate about [2]. Steven Collins and Justin McDaniel, “Bud‐ the role of the laity during the colonial period, dis‐ dhist ‘Nuns’ (mae chi) and the Teaching of Pali in cussing such terms as “laicization” and “monasti‐ Contemporary Thailand,” Modern Asian Studies cization.” He fnds that scholars either character‐ 44, no. 6 (2010): 1373-1408.

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Citation: Brooke Schedneck. Review of Braun, Erik. The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw. H-Buddhism, H-Net Reviews. July, 2015.

URL: https://www.h-net.org/reviews/showrev.php?id=44558

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License.

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