WHO ARE THE POPULAR WEIKZAS IN BURMA?
Two of the popular weikzas are are Bo Bo Aung and Bo Min Gaung
BO BO AUNG
BO MING GAUNG
A Weikza is a human being "who has acquired supranormal powers through mastery of meditation, mantra, alchemy, astrology, signs, or other occult arts. Through this accumulation of supranormal powers, the weikza is able to suspend his attainment of nibbana (nirvana) in the same way that the Yahanda (Arahant) does. Like the Yahanda (Arahant) or the Mahayana Bodhisattva,the Weikza are often found the role of guardians and helpers of religion. Unlike the Yah seated anda (Arahant) or the bodhisattva, the Weikza is unable to attain Nibbana on his own, he must wait for the coming of the Mettreya Buddha (the Future Buddha). Therefore, while the weikza path is a shortcut compared to that of the Yahanda (Arahant), this requirement places it on a lower spiritual level. The Weikza is "ultimately a layman who lay claim to the miraculous powers of the Arahant but who can be eclectic in how many of the monk's rule he observes"
Mettreya Buddha (Ghandara)
I traced the rise of the Weikzas as a Buddhist heroic figure from the 19th century in conjunction with the rising popularity of Vipassana Meditation Practices. The increased popularity of the modern Weikza can be traced to the reign of King Bodawhpaya (1782-1819). The Weikza Bo Bo Aung and his rescue of the Prince Setya-Min, a Future Emperor figure, became the basis of multiple millennial uprisings against the first Burmese kingship and later the British colonial government. The most famous of which the Saya San rebellion of 1930-31. This politicization continued with Bo Bo Aung's successor of Bo Bo Aung. It is quite common in Yangon today to find a small photograph or image of Bo Min Gaung tucked into the corner of a household Buddhist shrine. Despite his recent ascension, he is believed to have left his physical remains at Mount Popa in 1952. Numerous stories exist of the history of Bo Min Gaung connecting him with Weikza of the past and linking him with numerous geographical locations. Bo Min Gaung and Bo Bo Aung are both linked to narratives of political opposition and so their acceptance by the current government is tenuous.
One important fact to note is that the nats (devas in Pali) play supporting role in the belief structure around Weikza. They are assistants to or controlled by the Weikza; they do not challenge or compete with him. The Weikza by his position on the cosmic wheel is in a dominant position to the nat (deva) by kam but unlike man, he also possesses the superhuman powers to combat the mischief a nat(deva) might try. This dominant positionality is reflected in the differences between ceremonies invoking Weikza and those invoking nat (deva). In a nat ceremony, the nat kedaw faces the images of the nats(devas), staring at them as the music and dance movements cause the nat kedaw to embody the nat (deva). During Weikza ceremonies, on the other hand, bodaw (leaders of weikza sects) sit with their backs to the Weikza images and facing the audience. Unlike the nat kedaw they are seated in continuation of the sacred space, a part of the sacred world itself and in control of the manifestations of the Weikza.
