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in preserving elements of the oral tradition of medita- tion in Theravada Buddhism against the homogenizing influence of scripturally-based techniques of his time. He had a significant pioneering input to the nascent Sangha of Great Britain and is the pioneer of one of the Thai interpretations of meditation and Dhamma most visible beyond Thailand today. In spite of these contribu- tions, Luang Phaw Wat Paknam ironically remains little recognized in academic writing.1 The depth of the teachings of Vijja Dhammakaya dis- covered by Luang Phaw Wat Paknam is hard to express in words. Vijja Dhammakaya can be equated with the Threefold Knowledge, Sixfold Higher Knowledge and the Eightfold Supra-normal Knowledge—the realms of knowledge of the arahants in the time of Lord Buddha. The arahants from five-hundred years after the parinirvana of the Buddha up to the time in 1916 when Luang Phaw Wat Paknam rediscovered the Dhammakaya, were ara- hants putting an end to their defilements, but they had no further insight into the workings of the universe. It was this realm of supramundane knowledge which Luang Phaw Wat Paknam rediscovered and applied for the benefit of the world—but at the same time he himself never claimed himself to be an arhat or to have attained any of the stages of sainthood known in Buddhism. He didn’t claim to be a Buddha or a bodhisattva. The personality of Luang Phaw Wat Paknam continues to remain close to the hearts of all who practise medita- tion. His zeal for and commitment to meditation remain an undying legacy for us all. --- 1. from Newell ibid. pp..76, 99, 117, 270 141