Vipassana is the meditation technique exposed by the Buddha 2500 years ago in the Satipatthana Sutta. Vipassana or insight meditation is essentially different from calmness meditation (samatha) in its showing the difference between facts and concepts/ideas and in its showing how facts do relate to each other and what their nature is.
Since the mid-20th century two Vipassana techniques came onto surface from Myanmar (Burma): that of U Ba Khin (Burma, 1899-1971) and that of Mahasi Sayadaw (Burma, 1904-1982). The U Ba Khin method is also taught by Goenka (India, 1924-2013) and by Ruth Denison (VS, 1922-2015), and can be practiced in this region in Dhamma Pajjota (Dilsen, Belgium).
From my very first meeting with the teachings (Dhamma) of the Buddha I am a follower of the Mahasi-school.
Sayadaw U Pandita: Mahasi Sayadaw's successor
When Mahasi Sayadaw passed away in 1982, two successors were chosen. The first one, U Sujata, passed away that same night. From then on U Pandita (1921 - 2016) was Mahasi Sayadaw's successor.
It is often claimed that Mahasi Sayadaw had many successors. This is untrue. It is the same as claiming that someone who worked together with a university professor, or studied with him/her, can be called a successor.
Sayadaw U Pandita has implemented his responsibility as a successor in an impressive manner. From 1984 to 2013 every two or three years he conducted a retreat in the USA. In 1996 the American ex-monk and journalist Alan Clements did state that according to him in Western countries Buddhist teachers did use too much their own method, and U Pandita reacted as follows (A True Spiritual Friend). In those days he was invited more than once to settle in the USA.
In 1998 - with American support - he opened in Myanmar the forest centre Hse Mine Gon, where he conducted annual 60 day retreats ever since then, especially for English speaking foreigners. In the same year he opened a meditation centre in Lumbini, Nepal. From 2010 on every year there is a three day Dhamma Family Gathering, an evaluation of the progress of all (about 20) Panditarama centres worldwide.
In 1990 Sayadaw U Pandita broke away from Mahasi Sasana Yeiktha. As I have been told in Myanmar by various people: because of difference of opinions between board and teachers. There is no indication at all that he left Mahasi Sasana Yeiktha because he wanted to distinguish himself with a change in the method.
The Mahasi method in the Netherlands
(See also: Culture of Silence broken)
In 2012 in the Netherlands we received a message from Sayadaw U Pandita that those who wanted to teach the Mahasi method should better improve their own practice first. So obviously nothing had improved since 1996 (A True Spiritual Friend). This I conceived as an invitation to partake to a 60 day Special Retreat.
After this retreat I was convinced that much more deepening of my practice would be possible. In 2013-14, 2014-15 and 2015-16 I went again. See my report of the last one. Because of this deepening I never felt the need to what some may call ‘broadening’. (Some even mix up deepening with sectarism. NOT. I know the difference between the two from my own experience.)
In 2015 I was present at the silver jubilee of the Panditarama organisation. Sayadaw U Pandita passed away 16th of April 2016, at 94 years of age.
Last Winter 2016-17 I practiced two months in Lumbini with U Vivekananda, who was ordained as a monk by U Pandita in 1988. For next Winter 2017-18 another Special Retreat in Myanmar is already booked.
The Mahasi method
In the Mahasi method (like in the 8 week Mindfulness training MBSR) ‘formal’ sitting and walking meditation and ‘informal’ daily activities are equally important as an area of practice. Respecting the instructions is important for progress. Basic object in the practice is the body, notably the element of tightness and movement, one of the four elements of matter. From there also feeling, thinking and natural phenomena can become an object of mindfulness. Mindfulness has a central position in the five Controlling Faculties (faith, effort, mindfulness, concentration and intuitive wisdom). Noting or labelling aims (vitakka) the mind, so that it can rub against the object (vicara). Momentary concentration (on successive physical and mental phenomena) has the same power as continuous concentration on a concept.
Besides the above mentioned the Mahasi method can be characterised by the role of morality as a fully integrated part of the teachings (not an ‘Ethical Code’ hanging in a frame on the wall) and an all over depth (in Western terms: rather emotion, surrender and passion than intellectualism). While the Buddha’s teachings in the West initially, in the 19th century, were considered nihilistic and pessimistic, and this successively changed into realistic, the Mahasi method conveys an optimistic, happy message, a glad tiding.