Leaving Vipassana Meditation
Handbook of Leaving Religion February 11, 2020 DOI: 10.1163/9789004331471_011 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Qualitative study Peer reviewed |
|---|---|
| Population | Former members of S.N. Goenka's Vipassana meditation movement |
| Topics | Meditation |
| Key findings | Disaffiliation narratives of former members are shaped by the organization's emphasis on experiential practice over intellectual understanding and its efforts to abstract itself from conventional categories. |
Abstract
This chapter explores the disaffiliation narratives of former members of one of the most successful international Buddhist organisations – S.N. Goenka’s (1924–2013) Vipassana meditation movement. To date, Goenka’s network is the largest donor-funded Vipassana organisation with over 170 official, and over 130 non-official centers worldwide. These centers offer courses of varying durations (3–60 day), thought the standard ten-day retreats mark one’s entry into this organisation, and hence they are the most frequently held and best attended (Dhamma 2017). Around the globe, Goenka’s courses are conducted more or less identically; they all follow the same guidelines and are taught via pre-recorded audio and video footage of Goenka. Goenka’s teachings are theoretically underpinned by the basic Buddhist doctrines of the Four Noble Truths and his selective interpretation of the Buddhist text, Satipaṭṭhana Sutta in light of the Theravada text, Abhidhamma and “the Path of purification” (Rahmani and Pagis 2015). According to Goenka, human existence is characterised by suffering, resulting from attachment and aversion to things that are impermanent. He therefore follows the Buddhist premise that all phenomena are marked by suffering (dukkha), impermanence (anicca), and not-self (anatta). Goenka asserts that insight into the true nature of reality, can be gained through the observance of Buddha’s Noble Eightfold Path, which is divided into three sections: morality (sila), concentration (samadhi), and wisdom (panna). A standard ten-day course is structured meticul ously in order to practice these three stages and to develop insight into the true nature of reality, as it is understood within the Theravada tradition (Pagis, 2010). However, Goenka (1997: 12) argues that a mere intellectual understanding of these concepts and processes does not produce “real wisdom,” and therefore cannot liberate one from suffering; rather one must understand the true at an experiential and embodied level. Hence, students are advised to invest more time in meditation than reading or engaging in “useless intellectual games.” This epistemic strategy undergirds much of Goenka’s enterprise including his continuous effort to abstract his movement and its teachings from the category
Comparable studies
Other qualitative studies on meditation, most cited first.