promising him special access to a better future life and even nibbāna, that possesses great appeal to him. […] When people engage in religious behavior, they are trying to see where there is a concentration of power to which they can connect themselves. So, the question is, where do you think such concentrations of power lie?

When the weizza appear, the sermons that they convey are simple, basic, Buddhist lessons. There’s nothing unusual about what they prescribe to people as the way to be good Buddhists. So, while the circumstances in which these lessons are conveyed is most unusual, their content is altogether garden-variety, Burmese Buddhism.

A discussion on Guillaume Rozenberg’s 2010 French anthropology work on miracle cults in Myanmar (Les immortels: Visages de l’incroyable en Birmanie bouddhiste), published in English translation in 2015.

Known in Burmese as the weikza-lam or ‘Path of Esoteric Knowledge,’ this tradition has as its goal not the termination of saṃsāric life as an arahant, but rather its indefinite prolongation through the attainment of virtual immortality

On a unique, Burmese hybrid of Buddhism and Daoism.

Tzu Chi was founded in a small town in eastern Taiwan in 1966 by a lady who has become known by the title and name Master Cheng Yen (b.1937).

… simultaneously donning a tolerant posture while claiming the overriding-ness of one’s religion was in fact a distinct phenomenon from what could be called “synthesis,” and has in actuality characterized many syncretistic endeavors in Chinese history.

How Ming era Buddhist apologists adapted Chan to Yogacara doctrine.