Sayagyi (‘revered teacher’) Minthuwun (10 February 1909-15 August 2004) was one of the greatest Myanmar poets of the 20th century. In February 2025, to commemorate Minthuwun’s 116th birthday, the key collection press in Yangon published in Burmese The Complete Poems of Minthuwun. A significant plurality of the poems are those composed by Minthuwun in the Myanmar language. In this collection of 715 literary items, there are also translations by Minthuwun into Burmese of several poems and belle lettres by Rabindranath Tagore (7 May 1861-7 August 1941). In addition, four translated poems from Burmese into English by Minthuwun himself and translations of Haiku poems are also included. To commemorate the 21st anniversary of Sayagyi Minthuwun’s passing, which falls on 15 August 2025, I will translate a poem composed by him on 27 November 1935 and comment on it.
The Ogre from the Past By Minthuwun Translated by Myint Zan
one night thoughtful and pensive I sat on the ground in my compound while thinking, while pondering breaking thru the huge darkness piercing the darkness holding a heavy club with bulging eyes, showing its anger showing its witch-like fangs body covered with lots of hairs the Preta (hungry ghosts in the lower realms of Buddhism) comes forth to me threatening to hurt, injure and kill me feeling extremely fearful I became immobile my eyes became wide (baffled) as to what dangers lurk in this: (then) my mum, my mother came hither and said my son you are suffering due to this preta which emerged from the darkness which is none other than what had happened to you son, in the past, in the past of yore with complicated meanings the past (unpleasant) memories appeared as the ogre do not be alarmed do not fear this eye-bulging demon use this sharp sword of equanimity and resist the ogre from your own past my mum gave me this sword of equanimity using the dah (sword) of equanimity like a brave man I raised the dah and smote the contemptuous, unrespecting ogre beating it to smithereens only then the gentle, sweet breeze emerged: the resplendent moon appears on the horizon Composed on 27 November 1935, published in January 1936 in Ganda Lawka (‘World of Books’) magazine.
Translated on 5 August 2025
Explanation, exploration and commentary Brief expositions on ‘Preta’ and ‘ogre’
As a metaphor, Minthuwun used both Bilu, roughly translated as ogre and Preta, which is among the four ‘defiled’ nether realms where beings who committed sins or wrongdoings in previous lives were reborn as ‘wandering spirits of a dead person who is not at rest’. Another online source indicates that Preta(s) are
QUOTE often associated with the souls of the deceased who are in a state of suffering or hunger due to unfulfilled desires
UNQUOTE In contrast, bilu or ogre is, in this writer’s view, not included in the four nether realms of Buddhism/Hinduism. To inappropriately juxtapose with modern biological concepts, ‘ogre’ (a Burmese word bilu) can be described as belonging to the animal kingdom. One could promptly, non-mischievously add that no animal species of ‘ogres’ have been identified in the animal kingdom in modern biology. Minthuwun used the words bilu (ogre) and preta, which have linguistic roots in both Pali and the Sanskrit languages. In the poem, Minthuwun used the word preta twice and bilu (ogre) twice. The poet did not mean to philologically equate or juxtapose these two (shall we say) mythic genres. To paraphrase the original English translation of the book Remembrance of Things Past by Marcel Proust (10 July 1871-18 November 1922), remembrance of things past which were (and while remembering it ‘are’) unpleasant, traumatic, and unhealthful. These traumas, these complexes can seize (at least at times) one like an ogre. In Burmese, there is a phrase bilu see (seized by the bilu), which can be translated as ‘being (mentally) seized by an ogre’, causing one to be distressed and also perhaps causing psychological damage.
Antidote not to be affected too much by unpleasant memories The poet points out, though, that there is an ‘antidote’ to ‘slay’ or, in the not-too-technical, non-witchcraft-related sense of the word, ‘exorcise’ the ogre, the preta, the ghosts of the unpleasant past. It is using the sword (dah in Burmese) of equanimity. Minthuwun used the word lit-llhu dah (‘the sword of equanimity’) to slay the ogre from and of the past. Poetically, the ‘ogre of past events’ and ‘the sword of equanimity’ are used as both metaphors and similes. The poet did not use the part-Pali language derived word uppekha (‘equanimity’), which is one of the four cardinal virtues of Buddhist ethics. The first is metta (loving-kindness), garuna (compassion), uppekha (equanimity) and mudita (‘rejoicing in other people’s success’).
A late Western scientist’s misconception of Uppekha as ‘passive resignation’ in Buddhism The concept of Uppekha is neither passivity nor defeatist ‘resignation’. An American scientist, Lynn Margulis (5 March 1938-22 November 2011), made this sweeping statement: ‘the passivity of Buddhism reminds me of stagnant resignation’ (as stated in Lynn Margulis and Symbiosis Theory in John Simmons, The Scientific 100 A Ranking of the Most Influential Scientists Past and Present, p.376). Dr Margulis was an eminent scientist, but she was not a specialist or expert in Theravada Buddhism as say, as many of her fellow countrymen, like the American anthropologist and Burma scholar Melford Spiro (26 April 1920-14 October 2014). Dr Margulis misconceived and misstated the concept of equanimity in canonical Buddhism.
Using Minthuwun’s poem not as a ‘sword’ but as a ‘shield’ Coming back to Minthuwun’s poem, the Burmese phrase ‘လျစ်လျူရှု’ the sword of equanimity’, is used to ‘slay’ the ghosts of the past into ‘smithereens’, wrote the poet. This exhortation, preventing the unpleasant memories from seizing oneself (so to speak) is primarily an exhortation by the poet to himself. Still, at least some readers of the poem can relate to and perhaps try to internalize the theme of the poem, with perhaps varying degrees of success. I am also affected by ‘grim, unpleasant’ memories from the past. I know they were; they are in the past, but frankly, I have not been able to use the ‘sword of equanimity’ to slay off those unpleasant memories into ‘smithereens’. At best and only occasionally, my attempts to be equanimous are not tantamount to slaying with a ‘sword’ those ‘ogre-like’ bad memories. At most, my attempts to be equanimous can only be described as a ‘shield’. Unlike the ‘sword’, the ‘shield’ cannot undertake to slay the grim, unpleasant memories of the past. It can only prevent, to a certain extent, the past ogres from a complete takeover of my mental life.
A Brief Juxtaposition with Freudian and ‘recovered memory’ syndrome In the 1930s, when Minthuwun’s poem appeared, the works of Sigmund Freud (6 May 1856-23 September 1939) had already made a significant impact in intellectual and medical circles in parts of Europe. Freud’s influence was not only in his native Vienna and parts of Europe but also in America. Minthuwun’s poem espouses the necessity to practice uppekha when the ogre or preta memories of the past come to engulf one’s mind. Freud, on the other hand, in aspects of his psychoanalytic practice, tried to ‘recover’ repressed memories of his patients or clientele. But I understand that even in aspects of Freud’s practice during his life-time at least a few of his patients were making-up stories. What they said happened to them in reality had not happened in the past. Some recovered memories include imaginary childhood memories of sexual abuse by some family members or other persons. They were proven to be false. Especially in the 1980s and 1990s, there have been cases of false accusations in the ‘recovered memory syndrome’ where some, at least a few persons, were falsely accused of being sexually abusive. Some of those accused had been wrongly criminally penalised and punished. This had occurred mainly in America. By stating this, I do not mean that all such accusations developed through the suggestion by (mainly) Freudian psychoanalysis are false. It is also not the case that reports of abuse that occurred years, indeed decades after the alleged events were mostly false. I am stating my ‘spill-over thoughts’ in reading Minthuwun’s ‘Past as ogre’ poem. Many of us had not gone through psychoanalytic treatments to uncover what was (or is) in the unconscious and subconscious minds in the past or, indeed, in present times. Most of us may also have conscious unpleasant memories: ‘the ogres from the past’. Minthuwun’s poem, composed nearly ninety years ago in 1935, points out the need to adopt and practise equanimity when unpleasant memories consciously began to grip and befuddle our minds. That contribution using poetic imageries by the esteemed poet is notable as well as laudable.
The Burmese saying “တလိမ်နှစ်လိမ် ပွေလိမ်ရှုတ်” (ta-lain hna-lain pway-lain shoke) presents an intriguing exploration of complexity and fragility, particularly within the realms of psychology and nature. This metaphorical phrase, which translates roughly to “once twisted, twice twisted, entangled and broken,” serves as a poignant reminder of how intricate structures – be they biological, psychological, or emotional – are subject to both the beauty of their design and the perils of their entanglement. The wisdom embedded in this saying can be applied to the understanding of human nature, particularly in how we process experiences and how our biological makeup, exemplified by DNA, can reflect our psychological intricacies.Complexity Through TwistsFirst and foremost, the concept of “twists” encapsulates the inherent complexity of both DNA and the human mind. The double helix of DNA exemplifies the beauty of molecular architecture, where each twist and turn is integral to its function. This spiral shape does not merely facilitate storage; it is a symbol of the intricate coding and regulatory mechanisms that govern life itself. Similarly, human cognition operates on multiple levels – thoughts, memories, and emotions intermingle and twist around one another, often leading to cognitive distortions. These distortions, such as overgeneralization or black-and-white thinking, represent the psychological equivalents of twisted strands of DNA.When individuals encounter emotional challenges, their cognitive processes may become “twisted,” leading to an inaccurate perception of reality. Such cognitive distortions can cause significant distress, much like a malfunctioning DNA strand can lead to cellular abnormalities. In both scenarios, the organization of information is compromised, rendering the psychological ‘cell’ unable to function optimally. This comparison vividly illustrates that both the intricacies of our biological makeup and the processes of our mind can become ensnared in complexity, with dire consequences for our well-being.Entanglement Leading to FragilityThe second part of the saying intimates that excessive twisting ultimately leads to rupture – an idea that resonates strongly with both psychological entanglement and genetic integrity. In psychology, individuals often experience a range of emotional tensions that, when unexamined or unresolved, create mental “knots” of distress. Overthinking, rumination, and suppressed emotions can manifest as anxiety, depression, or burnout. Much like a twist in a strand of DNA that increases the risk of mutations, a psychological “twist” can lead to a breakdown in mental health.Daniel Kahneman’s work on cognitive biases illustrates how these psychological entanglements can distort decision-making and emotional responses. Over time, the failure to address or “untwist” these cognitive barriers can lead to a severe rupture in personal resilience and mental health, mirroring the catastrophic implications of a genetic mutation on health. In both fields, the fragility of these systems – whether they be biological or psychological – demands attention; without intervention, the outcomes can be devastating.Nature’s Imperfect BeautyFinally, the notion of imperfect beauty is a theme that resonates strongly within nature and human psychology alike. Nature, in its complexity and variety, embodies both harmony and error. DNA sequences, while primarily stable, can undergo mutations that lead to both advantageous traits and detrimental disorders. Similarly, the human psyche is often a tapestry of experiences, memories, and emotions that shape our identity. These experiences may be intentionally gathered or involuntarily twisted; both contribute to our understanding of self and our interactions with the world.Psychotherapy can be likened to the scientific work of gene therapy – both aim to understand and repair what has gone awry. Cognitive Behavioural Therapy (CBT), for instance, seeks to untangle distorted thinking and reframe perspectives, much like scientific approaches that aim to correct genetic malfunctions. The objective in both instances is restoration and alignment, acknowledging the essential truth that while complexities exist, they can be navigated and repaired. This interplay between nature and psychology illustrates a fundamental truth: our lives are marked by an elegant, yet precarious, intertwining of structures at both micro and macro levels.ConclusionIn conclusion, the Burmese saying “တလိမ်နှစ်လိမ် ပွေလိမ်ရှုတ်” (ta-lain hna-lain pway-lain shoke) encapsulates a profound truth about the complexity, entanglement, and fragility of life’s structures. Whether considering the molecular architecture of DNA or the intricacies of human psychology, the consequences of excessive twisting are clear. Both realms highlight the necessity of understanding and addressing the inherent complexities to prevent rupture and to promote healing and resilience. Life, with all its beautifully woven threads, invites us to engage with its challenges thoughtfully and intentionally, lest we succumb to chaos. Through such understanding and action, we can strive toward a state of balance – material, mental, and emotional.
Sayagyi (‘revered teacher’) Minthuwun (10 February 1909-15 August 2004) was one of the greatest Myanmar poets of the 20th century. In February 2025, to commemorate Minthuwun’s 116th birthday, the key collection press in Yangon published in Burmese The Complete Poems of Minthuwun. A significant plurality of the poems are those composed by Minthuwun in the Myanmar language. In this collection of 715 literary items, there are also translations by Minthuwun into Burmese of several poems and belle lettres by Rabindranath Tagore (7 May 1861-7 August 1941). In addition, four translated poems from Burmese into English by Minthuwun himself and translations of Haiku poems are also included.To commemorate the 21st anniversary of Sayagyi Minthuwun’s passing, which falls on 15 August 2025, I will translate a poem composed by him on 27 November 1935 and comment on it.The Ogre from the PastBy MinthuwunTranslated by Myint Zanone nightthoughtful and pensiveI sat on the groundin my compoundwhile thinking, while ponderingbreaking thru the huge darknesspiercing the darknessholding a heavy clubwith bulging eyes, showing its angershowing its witch-like fangsbody covered with lots of hairsthe Preta(hungry ghosts in the lower realmsof Buddhism)comes forth to methreatening to hurt,injure and kill mefeeling extremely fearfulI became immobilemy eyes became wide (baffled)as to what dangers lurk in this:(then) my mum, my mothercame hither and saidmy son you are sufferingdue to this pretawhich emerged from the darknesswhich is none other thanwhat had happened to youson, in the past,in the past of yorewith complicated meaningsthe past (unpleasant) memoriesappeared as the ogredo not be alarmeddo not fearthis eye-bulging demonuse this sharp sword of equanimityand resist the ogre from your own pastmy mum gave me this swordof equanimityusing the dah (sword) of equanimitylike a brave manI raised the dahand smote the contemptuous,unrespecting ogrebeating itto smithereensonly thenthe gentle, sweet breezeemerged:the resplendent moonappears on the horizonComposed on 27 November 1935, published in January 1936 in Ganda Lawka (‘World of Books’) magazine.Translated on 5 August 2025Explanation, exploration and commentaryBrief expositions on ‘Preta’ and ‘ogre’As a metaphor, Minthuwun used both Bilu, roughly translated as ogre and Preta, which is among the four ‘defiled’ nether realms where beings who committed sins or wrongdoings in previous lives were reborn as ‘wandering spirits of a dead person who is not at rest’. Another online source indicates that Preta(s) areQUOTEoften associated with the souls of the deceased who are in a state of suffering or hunger due to unfulfilled desiresUNQUOTEIn contrast, bilu or ogre is, in this writer’s view, not included in the four nether realms of Buddhism/Hinduism. To inappropriately juxtapose with modern biological concepts, ‘ogre’ (a Burmese word bilu) can be described as belonging to the animal kingdom. One could promptly, non-mischievously add that no animal species of ‘ogres’ have been identified in the animal kingdom in modern biology.Minthuwun used the words bilu (ogre) and preta, which have linguistic roots in both Pali and the Sanskrit languages. In the poem, Minthuwun used the word preta twice and bilu (ogre) twice. The poet did not mean to philologically equate or juxtapose these two (shall we say) mythic genres. To paraphrase the original English translation of the book Remembrance of Things Past by Marcel Proust (10 July 1871-18 November 1922), remembrance of things past which were (and while remembering it ‘are’) unpleasant, traumatic, and unhealthful. These traumas, these complexes can seize (at least at times) one like an ogre. In Burmese, there is a phrase bilu see (seized by the bilu), which can be translated as ‘being (mentally) seized by an ogre’, causing one to be distressed and also perhaps causing psychological damage.Antidote not to be affected too much by unpleasant memoriesThe poet points out, though, that there is an ‘antidote’ to ‘slay’ or, in the not-too-technical, non-witchcraft-related sense of the word, ‘exorcise’ the ogre, the preta, the ghosts of the unpleasant past. It is using the sword (dah in Burmese) of equanimity. Minthuwun used the word lit-llhu dah (‘the sword of equanimity’) to slay the ogre from and of the past. Poetically, the ‘ogre of past events’ and ‘the sword of equanimity’ are used as both metaphors and similes.The poet did not use the part-Pali language derived word uppekha (‘equanimity’), which is one of the four cardinal virtues of Buddhist ethics. The first is metta (loving-kindness), garuna (compassion), uppekha (equanimity) and mudita (‘rejoicing in other people’s success’).A late Western scientist’s misconception of Uppekha as ‘passive resignation’ in BuddhismThe concept of Uppekha is neither passivity nor defeatist ‘resignation’. An American scientist, Lynn Margulis (5 March 1938-22 November 2011), made this sweeping statement: ‘the passivity of Buddhism reminds me of stagnant resignation’ (as stated in Lynn Margulis and Symbiosis Theory in John Simmons, The Scientific 100 A Ranking of the Most Influential Scientists Past and Present, p.376). Dr Margulis was an eminent scientist, but she was not a specialist or expert in Theravada Buddhism as say, as many of her fellow countrymen, like the American anthropologist and Burma scholar Melford Spiro (26 April 1920-14 October 2014). Dr Margulis misconceived and misstated the concept of equanimity in canonical Buddhism.Using Minthuwun’s poem not as a ‘sword’ but as a ‘shield’Coming back to Minthuwun’s poem, the Burmese phrase ‘လျစ်လျူရှု’ the sword of equanimity’, is used to ‘slay’ the ghosts of the past into ‘smithereens’, wrote the poet. This exhortation, preventing the unpleasant memories from seizing oneself (so to speak) is primarily an exhortation by the poet to himself. Still, at least some readers of the poem can relate to and perhaps try to internalize the theme of the poem, with perhaps varying degrees of success.I am also affected by ‘grim, unpleasant’ memories from the past. I know they were; they are in the past, but frankly, I have not been able to use the ‘sword of equanimity’ to slay off those unpleasant memories into ‘smithereens’. At best and only occasionally, my attempts to be equanimous are not tantamount to slaying with a ‘sword’ those ‘ogre-like’ bad memories. At most, my attempts to be equanimous can only be described as a ‘shield’. Unlike the ‘sword’, the ‘shield’ cannot undertake to slay the grim, unpleasant memories of the past. It can only prevent, to a certain extent, the past ogres from a complete takeover of my mental life.A Brief Juxtaposition with Freudian and ‘recovered memory’ syndromeIn the 1930s, when Minthuwun’s poem appeared, the works of Sigmund Freud (6 May 1856-23 September 1939) had already made a significant impact in intellectual and medical circles in parts of Europe. Freud’s influence was not only in his native Vienna and parts of Europe but also in America. Minthuwun’s poem espouses the necessity to practice uppekha when the ogre or preta memories of the past come to engulf one’s mind. Freud, on the other hand, in aspects of his psychoanalytic practice, tried to ‘recover’ repressed memories of his patients or clientele. But I understand that even in aspects of Freud’s practice during his life-time at least a few of his patients were making-up stories. What they said happened to them in reality had not happened in the past. Some recovered memories include imaginary childhood memories of sexual abuse by some family members or other persons. They were proven to be false. Especially in the 1980s and 1990s, there have been cases of false accusations in the ‘recovered memory syndrome’ where some, at least a few persons, were falsely accused of being sexually abusive. Some of those accused had been wrongly criminally penalised and punished. This had occurred mainly in America. By stating this, I do not mean that all such accusations developed through the suggestion by (mainly) Freudian psychoanalysis are false. It is also not the case that reports of abuse that occurred years, indeed decades after the alleged events were mostly false.I am stating my ‘spill-over thoughts’ in reading Minthuwun’s ‘Past as ogre’ poem. Many of us had not gone through psychoanalytic treatments to uncover what was (or is) in the unconscious and subconscious minds in the past or, indeed, in present times. Most of us may also have conscious unpleasant memories: ‘the ogres from the past’. Minthuwun’s poem, composed nearly ninety years ago in 1935, points out the need to adopt and practise equanimity when unpleasant memories consciously began to grip and befuddle our minds. That contribution using poetic imageries by the esteemed poet is notable as well as laudable.
In the gleaming, sterile halls of the Tokyo Spine Institute, where the hum of cutting-edge technology intertwines with the quiet intensity of scientific discovery, Dr Hiroshi Tanaka stands as a renegade in the world of pain management. With a glint of defiance in his eyes and a mind that refuses to bow to conventional wisdom, this renowned Japanese pain specialist has uncovered a truth so startling it’s sent shockwaves through the medical community. The culprit? That seemingly innocent pillow on your bed, silently orchestrating a cascade of physical and neurological devastation while you sleep.Dr Tanaka isn’t your typical doctor. There’s a spark of rebellion in his approach, a refusal to let the status quo go unchallenged. Using advanced muscle monitoring technology, he peered into the hidden world of sleep and discovered something chilling: your trapezius muscle — the crucial connector between your neck and shoulders — never gets a chance to rest. “It’s like torture for your body,” he declares, his voice a potent mix of urgency and exasperation. “Think about it; you’d never stand with your neck twisted for eight hours during the day. But that’s exactly what your regular pillow does to you every night.”This alarming revelation explains why so many wake up to a litany of woes: neck pain that worsens with each passing day, headaches that cling like unwelcome guests, and sleep that feels less refreshing no matter how many hours you clock. Expensive treatments, from chiropractic sessions to painkillers, offer only fleeting relief, leaving patients trapped in a cycle of discomfort. According to Dr Tanaka’s research, this is merely the tip of the iceberg, a prelude to a far more sinister chain reaction.The Pain Cascade EffectDr Tanaka’s research unveiled what he calls the “Pain Cascade Effect”, a term that carries the weight of a medical thriller. “What starts in your neck is just the beginning,” he warns, his tone laced with the gravity of someone who’s seen the evidence firsthand. The process is as insidious as it is relentless. While you sleep, your neck muscles lock up, taut as a rubber band stretched to its limit. This tension doesn’t stay confined; it spreads like wildfire into your shoulders, then creeps down into your upper back, weaving a web of pain that’s nearly impossible to untangle.Using specialized blood flow imaging, Tanaka’s team uncovered something even more frightening: this constant muscle tension chokes off vital blood supply to these areas. “It’s like your body is slowly suffocating these muscles every single night,” he explains, painting a vivid picture of a body under siege. The result is a vicious cycle that compounds over time:Chronic pain deepens, becoming a constant companion.Muscles grow increasingly fatigued, robbed of the oxygen and nutrients they need.Daily discomfort becomes the new normal, an accepted part of life.The upper body ages prematurely, as if time itself is conspiring against you.“Most disturbing,” Tanaka adds, his voice tinged with frustration, “is that traditional treatments can’t stop this cascade. As long as you’re using a regular pillow, you’re resetting this damage cycle every single night.” It’s a sobering thought — one that transforms the humble pillow from a symbol of rest into a silent saboteur.A Neurological Nightmare UnfoldsBut the stakes of Tanaka’s discovery climb even higher. His 25-year study at the Tokyo Spine Institute revealed a pattern that chilled even his seasoned colleagues: those unassuming pillows aren’t just causing physical pain; they’re triggering what he calls a “neurological nightmare.” The wrong pillow, it turns out, doesn’t merely strain muscles; it can spark severe neurological events, with migraines at the forefront.“What we discovered about migraines was the most frightening part of our research,” Tanaka says, his voice growing sombre. These aren’t just ordinary headaches but debilitating migraines that bring dizziness, blurred vision, and nausea that can knock you off your feet. His findings point to a grim checklist of warning signs:Headaches that strike without warning, like lightning from a clear sky.Random bouts of dizziness that throw you off balance.Strange spots or flashes in your vision, as if reality itself is glitching.Nausea that leaves you reeling for no apparent reason.Sudden sensitivity to light, forcing you to squint at sources that never bothered you before.These symptoms, Tanaka argues, are the body’s desperate cry for help, a signal that the constant strain from improper pillow support is pushing the nervous system to its breaking point. The implications are staggering: something as simple as a pillow could be the hidden trigger behind debilitating neurological issues.A Rebel with a CauseWhat makes Dr Tanaka’s work so compelling isn’t just the science; it’s the man himself. There’s a fire in his words, a sense that he’s not merely uncovering facts but waging a war against a silent epidemic. His colleagues at the Tokyo Spine Institute describe him as a maverick, a doctor who combines rigorous methodology with an almost poetic passion for his patients’ well-being. “But here’s what makes my blood boil,” he says, his voice crackling with righteous anger, “the medical industry is making a fortune from your suffering.”Tanaka’s accusation is bold, delivered with the conviction of a man who’s seen too many patients trapped in a cycle of temporary fixes — painkillers, physical therapy, and invasive procedures that fail to address the root cause. He points to a multi-billion-dollar industry that thrives on treating symptoms while ignoring the everyday culprits, like poorly designed pillows, that perpetuate the problem. It’s a system, he argues, that profits from keeping patients in pain rather than empowering them to break free.His research paints a vivid picture of the stakes. Beyond the immediate discomfort, sleeping on the wrong pillow accelerates the ageing of your upper body, leaving muscles and joints worn out before their time. The chronic tension and restricted blood flow create a feedback loop that’s hard to escape, turning restful sleep into a nightly battle. And the neurological risks – those migraines and dizzy spells – add a layer of urgency that’s impossible to ignore.The Pillow Revolution BeginsDr Tanaka’s work is more than a scientific breakthrough; it’s a call to arms. In his lab, surrounded by the soft glow of monitors and the hum of progress, he’s peeling back the curtain on a health crisis hiding in plain sight. There’s something almost cinematic about his mission – a lone doctor taking on the Goliath of conventional medicine with nothing but data, determination, and a vision for change.The implications of his findings are as practical as they are profound. That ordinary pillow, the one you’ve trusted for years, might be the key to unlocking a healthier, pain-free life — or the anchor dragging you deeper into discomfort. Tanaka’s research suggests that the solution lies in rethinking how we support our bodies during sleep, prioritizing pillows that alleviate tension rather than create it. It’s a simple fix with the potential to rewrite the health outcomes of millions.As he stands at the forefront of this pillow revolution, Dr Tanaka embodies the spirit of a true innovator. His work challenges us to question the everyday objects we take for granted and to demand better for our bodies. There’s a quiet heroism in his persistence, a sense that he’s not just fighting for better sleep but for a world where pain doesn’t dictate our days. And as you lay your head down tonight, his warning lingers: the key to your health might just lie in the pillow you choose.GNLM
In my teaching experience of several years, I have seen as well as taught many kinds of students who will certainly pass the exam. But sometimes, I am under the illusion that some students cannot overcome the barrier called the exam with their eyes shut. Strangely enough, some students not only do well in their exams but also with flying colours. On the other hand, some students are expected to pass the exam with distinctions, yet their exam results may not go as well as expected in one way or the other. This may be said to be `exam luck´. Of course, there can be noticed a world of difference between students who will do badly in the exam and those who will not.It is little wonder that a student fails the exam for the simple reason that there are only two possibilities when taking an exam: passed or failed. To say it candidly, failing the exam is not the end of the world. In other words, exams are not the life of a student. If a student is unable to sit an exam, he can try it again and again, humorous to say, as long as he is alive. However, students who wish to pass the exam tend to fear failing the exam to death, except that some have self-confidence in doing well on the exam for sure, even with distinctions. In the main, students who want to pass the exam like to be firmly determined to succeed in the exam in just the only one academic year. Hence, almost all students who have passed an exam have dogged determination to be successful in the exam only in one year.And many students who actually would like to pass the exam prefer to have a sound understanding of their studies rather than memorizing them by heart. They have known that such an understanding will only make them learn the studies in their long-term memory. Thus, clever students are given to studying their subject matter within the space of 24 hours after the lecture without fail. The reason why they have to study during this time is that their ability to understand may lessen bit by bit as long as their learning time takes. For a proper understanding of school lessons, they are inclined to practice insight learning, in which a student is able to study school subjects in depth. Therefore, some students are never hesitant to go and ask their teachers, classmates or even senior students the facts and figures of something that they have not yet understood well or at all.The fact that students pass the exam with their eyes closed needs regular study, but together with frequent practice and continuous repetition of school lessons as much as they can, particularly for the matriculation examination. Quite frankly, simply regular study will be inadequate for intelligent students who hope to do well in the exams with remarkable achievements. Most of all, regular study can only give rise to a better understanding of school lessons than average. Students’ practice and repetition of school studies are more likely to depend on their learning rate. However, the learning rate is, students who are perfectly willing to pass the exam often revise all of their school subjects, namely, daily, weekly or sometimes monthly, just knowing that memory and forgetting always go hand in hand. School lessons are certain to come and go easily due to proactive or retroactive inhibition. Therefore, students do as much practice and repetition of school studies as needed for their exams. Needless to say, practice makes perfect.It is natural that, as human beings, students cannot stay away from a variety of physical, mental and emotional states. Most high school students, especially those who will sit the matriculation examination, are off colour too often, especially due to stress from studies. At that time, what they should know is that physical health enables learning readiness to study subjects, join group discussions or carry out school activities heart and soul at all times. Academic high-flyers, therefore, take good care of their health so as not to postpone or inhibit their daily learning routines. Like physical health, intelligent students know how to keep their mental and emotional well-being pretty well. The commonest mental or emotional state occurring in students’ minds is nothing but test anxiety or exam nerves, which means that they are frightened of taking exams. Nevertheless, some students are apt to prepare for the exam by studying hard and enough, having little anxiety or no intense anxiety over exam results. For them, several emotional states due to family or friendship cases can be neglected very quickly.After all, students who will pass the exam beyond doubt usually have a lifelong ambition; it may be a doctor, an engineer, a teacher or something else. This ambition will prepare the ground for the future step with which they desire to walk through their whole life. It is an undeniable fact that too many studies can make most students exhausted or sometimes depressed to the extent that they do not want to go to school anymore. Despite this, their life ambition enables them to keep hard work and diligence, stamina in particular, which is the physical or mental strength to do something difficult for a long period, in their school studies. As to preparation for the exam, many students do not have the stamina to conduct studies throughout the entire school year. Still, bright students always take a lot of stamina for an academic year on end to arrive at their learning target. Last but not least, students who will do well in the exam without a doubt have a positive attitude towards exams, mainly `This too will pass´.GNLM
Public speaking is widely recognized as one of the most common and intense fears experienced by people across the globe. Numerous surveys show that it ranks even higher than fears of spiders, heights, or death itself. For many, the mere thought of standing in front of an audience, whether large or small, triggers a rush of nervous energy: trembling hands, a racing heart, a dry mouth, and a deep sense of dread. This anxiety often begins early in life, stemming from moments of embarrassment in front of peers, a fear of social rejection, or media portrayals of public speaking disasters where people freeze or falter under pressure.But while understanding the origins of this fear can be helpful, what truly matters is learning how to overcome it. Fortunately, public speaking is not a talent reserved for a select few; it is a skill that can be learned, improved, and even mastered over time. With consistent effort and the right strategies, anyone can transform stage fright into stage presence. Three powerful tools: visualization, deep breathing, and thorough preparation, form the foundation for building confidence and controlling anxiety.The Power of VisualizationOne of the most effective methods for reducing public speaking anxiety is visualization. The human brain has difficulty distinguishing between a vividly imagined event and a real one. This means we can “trick” our minds into believing we’ve already succeeded on stage by mentally rehearsing a positive experience.Instead of simply hoping that your speech will go well, take time each day to imagine it in great detail. Find a quiet place, close your eyes, and picture yourself walking confidently onto the stage or into a meeting room. Visualize the setting: the lights, the sound of people settling into their seats, the temperature of the room, even the texture of the floor under your feet. Imagine yourself standing tall, smiling, and looking calm.Now, imagine the delivery. Hear your voice — clear, steady, and expressive — as you begin speaking. Picture the audience nodding in agreement, smiling, or laughing at the right moments. Visualize handling small mishaps with ease: if your mouth gets dry, you calmly take a sip of water; if you forget a point, you glance at your notes and continue without panic. Play this mental movie daily for 10 to 15 minutes in the days leading up to your speech.This kind of mental rehearsal helps your brain form new, positive neural pathways associated with public speaking. Over time, the imagined scenario begins to feel more familiar, reducing the sense of threat. The fear of the unknown fades, replaced by a sense of control and readiness.Mastering Your BreathThe next essential tool is deep breathing, which helps manage the body’s physical response to fear. When we’re anxious, we often breathe rapidly and shallowly from our chest. This is part of the “fight-or-flight” response – our body’s way of preparing for danger. However, this kind of breathing increases anxiety by reducing the amount of oxygen to the brain and making us feel even more panicked.To break this cycle, practice diaphragmatic breathing, which activates the parasympathetic nervous system – the part responsible for relaxation and calm. Here’s a simple technique known as the 4-7-8 method:■ Inhale slowly through your nose for four seconds, letting your stomach expand.■ Hold your breath for seven seconds.■ Exhale slowly through your mouth for eight seconds, letting your body relax.Repeat this cycle for one to two minutes. It might feel awkward at first, but with practice, it becomes a natural stress response. The goal is to train your body to respond calmly, even when your mind is anxious.Start by practising in everyday low-pressure situations — before phone calls, meetings, or even while waiting in line. Then, on the day of your speech, use deep breathing right before going on stage or even during your talk if needed. A few deep breaths can reduce nervous symptoms and help you refocus your thoughts.The Confidence of PreparednessNothing replaces the value of thorough preparation. It is the most concrete way to build real, lasting confidence. Many people think that memorizing a speech word-for-word will help, but in reality, understanding your content is far more important. When you know your material deeply, you can adapt if something unexpected happens, such as losing your place or forgetting a sentence.Start by writing out your main points clearly and organizing them logically. Then practice speaking out loud, not just reading silently. Rehearse multiple times, working on pacing, clarity, and emphasis. Incorporate body language: stand up, move naturally, use hand gestures, and make eye contact. If possible, record yourself to identify issues such as filler words (“um,” “like”), monotone delivery, or awkward pauses. Watching yourself may feel uncomfortable, but it provides invaluable insight.Next, simulate the real environment as much as possible. If you’re going to present in a classroom, stand at the front of a room; if it’s a Zoom presentation, rehearse with your webcam on. Practice using your slides or visuals, and rehearse transitions between topics.Finally, prepare for interruptions and challenges. What will you say if someone asks a tough question? How will you respond if you lose your place? Anticipating these issues and rehearsing your responses will make you feel more in control. Something as simple as having a recovery phrase ready (“Let me just gather my thoughts” or “As I was saying…”) can help you recover smoothly.Building Momentum Through Small WinsOvercoming the fear of public speaking doesn’t happen overnight. It’s a gradual process, and progress comes through consistent practice and small victories. Start by applying these techniques to low-stakes situations: introduce yourself confidently in a group, speak up in meetings, or give a short toast among friends. Use each opportunity to practice visualization, breathing, and preparation.As you grow more comfortable, take on slightly larger challenges. Speak for a few minutes in a team meeting, lead a classroom discussion, or volunteer to give a short presentation. Each successful experience chips away at your fear and builds your sense of capability.It’s important to accept that some nervousness is normal — even seasoned public speakers feel it. But the key is not to eliminate nerves; it’s to manage them and prevent them from controlling you. Nervous energy, when channelled properly, can even enhance your performance by keeping you alert and energized.From Fear to ConnectionUltimately, the goal of public speaking is not perfection — it’s connection. Audiences are not looking for flawless delivery; they want to feel engaged, informed, or inspired. By focusing on your message and your audience rather than your fear, you shift the spotlight away from yourself and toward the value you’re offering.With the combined power of visualization, deep breathing, and thoughtful preparation, the spotlight transforms from a threatening glare into a welcoming beacon. Public speaking becomes not a terrifying test, but a powerful tool for connection and influence — a skill that anyone, with enough effort, can master.GNLM
The results of Grade XII (Matriculation) 2025 exams have now been issued.This article is about the Matriculation exams format and modes of exam since 1964. It is mainly past-oriented. The focus of this article is on the method of entry to Universities and Colleges for those who passed the Matriculation examination and how the marks/grades and other methods were used in the past six decades. It is partly descriptive but is interspersed with commentaries.The ILA System (Intelligence Level Aggregate) used for entrance to Universities for Matriculants from 1964 to 1968The then-revolutionary government introduced and implemented the new education system starting in the year 1964. The ‘inaugural ILA system’ is also implemented for matriculates who matriculated that year.In 1964, both in the arts and science combination, the students had to study five subjects for the Matric exams. In the science combination, the compulsory subjects were Burmese, English, Mathematics, Chemistry, and Physics. In the arts combination or arts/science mixed combination, they were Burmese, English, Geography, History, Mathematics or maybe if not mathematics, then such subjects as matriculation level statistics or economics or Pali language.Burmese, English and Mathematics were compulsory for students in the science combination. Perhaps at least some of the students in the arts combination took Mathematics as a subject.Though very rare, it is not that difficult to obtain 100 per cent marks, especially in the Mathematics paper. For the papers in Chemistry and Physics subjects, it is not that uncommon for candidates to obtain over 90 per cent marks in their exams. It would be well-nigh impossible to obtain 100 per cent in the Burmese and English papers. Indeed, one can say with confidence that in the past 60 years, i.e., those who matriculated from the years 1964 to 2025, there may not be a single candidate who obtained 100 per cent, nay even 95 per cent marks in both Burmese and English papers. In the past 60 years, there could, at the very least, be several hundred matriculates who obtained 100 per cent in mathematics and well over 90 per cent in the chemistry and physics matriculation papers. For the arts combinations, those who obtained say 90 per cent or above in the subjects of geography and history would be very rare; much rarer in any case than those who obtained 90 per cent or above in the subjects of chemistry and physics in the science combination.The ILA system allocated a maximum of 20 marks to each of the five subjects. For the Mathematics papers, since 100 per cent is not that rare, it can be roughly estimated that only if a matriculant obtains 90 per cent or above, that student would get an ILA of 20 (maximum) points. It is unrealistic, not to say unfair, for a matriculant to obtain 90 per cent or more in the compulsory Burmese and English papers to get the full 20 points. A 1966 matriculant, now a medical doctor, told me that he obtained 66 marks in the matriculation Burmese paper, and he obtained 18 ILA points for the Burmese paper. For those who got 66 marks in the science subjects of chemistry, mathematics and physics, they certainly would not get 18 points but perhaps only 14 to 16 points. The same medical doctor also told me that he obtained 45 per cent in the English paper and obtained 12 ILA points.Moreover, I know of one person who passed the Matric exam in 1964 from the Arts combination (perhaps he took Mathematics as a subject) and got admitted to the then Institute of Medicine, Mandalay. He stated that he was not taught basic science subjects like chemistry, physics in high school. He was formally taught those science subjects only when he was in the first year of the Medical course.From the ILA to the ‘average marks’ system, 1969 to 1978The ILA system was a reasonable and fair system where there was levelling or calibrating, so to speak, of marks in different matric subjects. As stated above, the maximum scores for arts (Burmese, English, Geography, History) were and are significantly less than those of the science subjects (Mathematics, Chemistry, Physics and later Biology). But the ILA system, after being implemented for five years, came to an end starting with the year 1969.There may be a few reasons for this change. One is that in the science combinations, there was an additional subject that the matriculation candidates had to take. Most science students took the subject of Biology; fewer students took the subject of Geology. So, all students have to take six compulsory subjects (as contrasted to five in pre-1969 years).Perhaps in the Arts combination, the students have to take Burmese, English (as in the science combination students). Mathematics may not be compulsory. But they too have to take six subjects. In addition to Mathematics, other subjects would include History, Geography, Economics or Pali language post-1969.The ILA system was practised for five years when there were only five compulsory subjects for matriculants to take. So, the allocation of up to 20 maximum points for each subject nicely averaged out and ‘round up’ to 100 per cent.Post-1968 matriculates have to take six subjects. If the ILA system were to be continued to be implemented, the ILA points that could be allocated to each subject if it were to be implemented (it was not) would be around 16.16 maximum points for each subject. The number would be an awkward way to calculate ILA points. Moreover, with each passing year, the number of matriculation students increased. In addition to the anomaly for assigning ILA points to six subjects, the complexities and the sheer number of an increase in student numbers who matriculated would be the intricacies or constraints that could prevent from continuation of the practice of the ILA system post-1968.The sole criterion for entrance into one’s choice of Universities and Colleges during those years from 1969 to 1976 was the total marks one obtained in the Matric exam. Notably, science combination matriculates can apply for Arts subjects like law, economics, psychology, philosophy and Burmese majors, etc. On the other hand, those who graduated from the Arts ‘stream’ in those years cannot take University courses in science subjects like medicine, engineering, chemistry major, botany major zoology major even if their marks should they be science students would make them eligible to take these subjects. This is in contrast to the ILA system, where a candidate who scores good marks in the Matric exam, mainly with Arts subjects, can take the course in medicine and also other science subjects.I will briefly state about two matriculants whom I know of to illustrate or exemplify the anomalies of the ‘average marks’ system. In the year 1970, a few of my classmates and I in the 10th standard at the No 6 State High School, Mandalay, matriculated. In that year, the minimum marks needed to get into any of the three Institutes of Medicine were 416 marks out of 600. Ko Ba Shwin, a classmate, obtained 414 marks in the Matric exam. He obtained perhaps two distinctions in the science subjects. He was two marks short of getting into the medical course. His parents were not well-to-do, so they could not send him to Rangoon to take the engineering course at the Rangoon Institute of Technology (RIT) (as it was then called), which he was well-qualified to take if he were to apply. So, apparently, he put his second choice as a Mathematics major in his University application. When I met him in August 1970, his University admission results had just come out. He told me bemoaningly that he made a mistake in his Mathematics matriculation paper regarding ‘cosine’ (in perhaps the trigonometry or geometry section). He said ‘ … if only I did the cosine correctly ..’ (he would have been admitted to the medical course). I might add that he could have become a medical doctor too. Ko Ba Shwin graduated with a Maths major from the Mandalay Arts and Science University (MASU). The last time I heard about him was from a common classmate. He told me that Ko Ba Shwin was working in a Bank in Mandalay. He must have retired by now.Over ten years later, in the 1980s, a person that I know passed the Matriculation exam with a few distinctions. The person applied for the medical course. The marks that the person obtained were such that ‘they’ just made it to the medical course. Just as Ko Ba Shwin about ten years earlier missed getting into the medical course by two marks, they’ just managed to get into the medical course by meeting the minimum marks. ‘They’ have become a prosperous medical doctor. So, it is sheer luck or chance (or in the case of Ko Ba Shwin, the mistakes in the ‘cosine’ calculations) that determines one’s professional career path.These are only two examples that I know of, which indicates the anomaly of the ‘average mark’ system determining one’s professional career. If Ko Ba Shwin’s (or maybe several hundred, even a few thousand others like him) application for University admissions were to be decided by the defunct (since 1969) ILA system, he might get admitted to the medical course. But that was and is ‘iffy history’. What is not iffy history, and arguably what is fairer in determining admission to Universities and Colleges, was the ‘Regional College’ system.Regional College system (1976/77 to 1980-81)The Burma Socialist Programme Party government faced quite a few student-led demonstrations from 1974 to 1976. Partly due to this, the University students would ‘spread out’ and the then government implemented the Regional College system. Students after matriculation had to study for two years at Regional Colleges in their region. For example, in the Rangoon division (as it then was called), there were two Regional Colleges. The admission to Universities and Colleges during their Regional College years was determined not by the marks obtained in the Matric exam alone. It was determined by the average cumulative marks obtained (1) in the Matric exam, (2) first year marks at Regional Colleges (3) second year marks at Regional Colleges are combined. The cumulative marks in each course obtained are divided by three. Say, the Matriculation marks are 420 marks out of 600. Since there are six subjects in the Matric exam, the average marks obtained for the Matric would be 70 marks. Likewise, the marks obtained in first- and second-year regional colleges are added to the score, and average marks are calculated. A person who matriculated in 1980 told me that he obtained a cumulative average of 64 marks for this trifecta (so to speak) assessment. He applied for Civil Engineering at the Rangoon Institute of Technology but missed it by (0.4) marks (less than half a mark). He got his second-choice geology major at Rangoon Arts and Science University and graduated from it.I understand that the Chief Editor of The Global New Light of Myanmar had gone through this trifecta assessment and made his first choice as an English major at Rangoon Arts and Science University. Perhaps @editor might wish to write about his Regional College experiences in his usual Wednesday columns.In the not-so-humble opinion of yours truly, the ILA system and the Regional College system practised in the days of yore are fairer, less anomalous and, shall we say – at times less arbitrary – than the system of what courses a matriculate can take is based solely on marks obtained or failed to obtain in the candidate’s matriculation exams.Back to average marks again 1982 to 1986, Matriculation examsThe ILA system lasted from 1964 to 1968, about five years. The Regional College system lasted from 1976 to 1981, also about five years. From 1982 to 1986, the system reverted to ‘average marks as sole determinant’ to decide what courses students can take. But before that, to use metaphorically and somewhat mockingly, even – dare I say it – contemptuously, the ‘marriage’ and ‘divorce’ of arts and sciences subjects in the Matriculation or pre-Matriculation years have taken place five times between 1968 and the year 2000. From 1970 to 1978, there was a division of arts and science subjects in the Matriculation exams.In May 1974, an article appeared in The Working People’s Daily predecessor of The Global New Light of Myanmar. It said, in effect, that the arts and science division in high schools ‘should go’. That was the last sentence of the article. I have forgotten the name of the writer. So, the ‘divorce’ of arts and science subjects in the Matriculation exams stopped, starting in the year 1979. From 1979 to 1986, all matriculate students had to take the following arts/science combined subjects. (1) Burmese (2) English (3) Mathematics (4) Physics-Chemistry (5)Geography-Economics (6) History (The first five subjects are a three-hour exam, and History is a two-hour exam). Hence, the person whom I have mentioned above as ‘just’ reaching the medical course occurred in those years when arts and science were combined, but there were no more students studying at Regional Colleges.This average marks system, when arts-science subjects were combined, lasted like the ILA system about five yearsThe ‘divorce’ of arts and science subjects in the pre-matriculation and matriculation years took place again starting from the 1986-87 academic year.Arts and Science Division again: 1987 to 1991 Matric examsStarting from the year 1987, lasting to 1991 (or) 1992 there is again a division of arts and science subjects in the Matriculation exams. The division began in the eighth standard. The government-sponsored exams took place. Based on the marks the eighth standard students obtained, they are either assigned to take the science combination or the arts combination in their 9th and 10th standards.In the science stream (so to speak), the subjects are the compulsory subjects of Burmese, English, Mathematics, Physics, Chemistry and Biology.There were two ‘sub-streams’ in the Arts combination, so to speak. Those who were allotted to the Arts stream starting from the 9th standard had a choice to choose apart from the compulsory Burmese and English papers either the Economics and Maths combination or the Optional Burmese (OB) and Additional English (AE) combinations. Here, I would state that those who are in the arts ‘sub-stream’ of economics and maths have to take both subjects. A student who passed the Matriculation exam in 1988 told me that as far as the Maths paper during those years was concerned, the science combination and arts combination students had to answer the same paper. However, for those who took the OB and AE combination, their ‘encounter’ with maths ended when they passed the eighth standard.And whereas those Arts combination of maths-economics can apply to the then Institute of Economics, the OB and AE students could not since both maths and basic economics are necessary for University economics students.The peculiarity of the system practised during the time of this ‘divorce’ of Arts/Science dichotomy is that once a student has matriculated from the Science stream, he or she could not take Arts subjects at all in University courses. Say a student from the science stream obtained a distinction in English language (75 per cent in the Matric exam), ‘they’ could not take an English major since they matriculated from the science stream. But a student who matriculated from the Arts stream, even if she or he obtained, say, 60 per cent in English or even 55 per cent, can enrol in an English major! Likewise, those who passed from the Science stream, even if their marks qualified them to major in law they could not take the subject. But those who matriculated from the Arts stream, whether their sub-speciality was Economics and Maths or Optional Burmese (OB) and Additional English (AE), could take a law major. Indeed, a matriculant who passed from the Arts stream with OB and AE specialization told me that among the roughly 300 students in the first-year law course that he attended, about 150 were from the maths-economics sub-speciality and 150 were from the OB-AE sub-speciality.In 1991 or 1992, this division or divorce of Arts/Science subjects came to an end (again).Incidentally, since 1991, there have been no offerings of the Additional English subject in the Matric exam. Concomitantly, very few students took the Optional Burmese course in recent years. I read in the newspapers that only a single student took the 2024 Grade XII exam with the Optional Burmese subject. I do not know whether or not Optional Burmese was offered as a subject in the 2025 Grade XII exams.Recombination of Arts subjects and science subjects from the 1991 or 1992 Matric exams to the year 2000For the fourth time since the year 1970, the division and combination of arts and science subjects took place again, starting from the year 1991 or 1992 and lasting until the year 2000. Since 1969, matriculants have had to take six subjects. Starting from 1991 or 1992, they had to take only five subjects, which were again a combination of arts and science subjects. They were (1) Burmese, (2) English, (3) Mathematics, (4) Biology-Chemistry-Physics (in one three-hour paper!) and (5) Economics-Geography-History in one three-hour paper! Hence, both science and arts subjects were offered in the Matric, unlike those matriculates in the 1987 to 1991/92 period.From 2001 to current the three main choices of (full) Science/Science/Arts combined and Full ArtsIn 2001, a new system came into force for matriculates.Stream A: full science combination: (1) Myanmar Sar, (2) English, (3) Mathematics, (4) Physics, (5) Chemistry, (6) BiologyStream B: Science/Arts Combination (1) Myanmar Sar, (2) English, (3) Mathematics, (4) Physics, (5) Chemistry, (6) Economics (Economics is considered an Arts subject) (Those who passed from this combination cannot apply for the medical courses since Biology is not in the curriculum. Contrast this with the 1964 to 1968 situation, where even those from the Arts combination, if their ILA points are high enough, can apply for the medical course.) It was only in 1969 that Biology became a compulsory or optional subject for those matriculation candidates in the science stream. I wrote ‘compulsory-optional’ since, although most students took biology as a sixth science subject, there was at least one alternative subject, Geology, which relatively few students took. I suppose that those who passed from the science combination who took Geology as a ‘compulsory-optional’ so long as they met the minimum marks required could take the medicine course. Not any more post-2001. Of course, both stream A and stream B can apply for the engineering course, but those from stream B cannot apply for the medical course.Stream C: Full Arts combination (do not know whether this stream is available starting from 2025) Myanmar Sar, Seik Kyike Myanmar Sar (Optional Burmese), English, Geography, History, Economics.Only a single candidate sat for the Optional Burmese paper in the March 2024 Grade XII exams.)I would note that starting from 2024, students matriculate not at the tenth standard (now Grade X) but after Grade XII. Since only after students pass the Grade XII exams can they join Universities and Colleges, I wrote that Grade XII as ‘matriculation’ (since 2024).Although there have been a few changes in the course curriculum of all subjects, both Arts and Sciences, the format (‘thank God’) or thank the concerned educational authorities, there have been no radical changes or reversals in relation to the science/arts division/combination since 2001.As far as the writer can discern, no person has written either in the Myanmar or English language the gist of and commentary on the changes since 1964 regarding modes of joining Universities and Colleges. Some of the statements here regarding the changes, reversals, are from my memory, and there could be a few inaccuracies, but I trust they have not been substantially or substantively wrong.I also interviewed or spoke with two persons who passed the Matric when the ILA system was in force (1964 to 1968), three persons when the Regional College system was in force (1976 to 1981), one person when the Arts/Science combination (without the Regional College system) was in force 1982 to 1986, two persons when the Arts/Science division was made (1987 to either 1990 or 1991), one person who passed in the when there was only five subjects in the Matric exam (1991 or 1992 to 2000) I thank the above persons for answering my phone queries.As stated, this article is mainly past-oriented vis-à-vis Matric exams. I do not want to be ‘pompous’ by quoting philosopher George Santayana (16 December 1863-26 September 1952) and say ‘those who forget the past are condemned to repeat it’. As stated, after about 35 years of chopping and changing, especially as regards Arts/Science combination and division, stability has been achieved since 2001. That is indeed a positive thing, which almost a generation of matriculates were and are privileged (so to speak) to enjoy.GNLM
