3 posts were split to a new topic: Using Goenka Retreats For Other Types of Non-GoenkaPractices
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I would rephrase that it is important to have good teachers and friends who can help you distinguish between situations when it is useful to keep going and situations where it is advisable to not keep going. Clearly, if the answer to every question is “just keep going”, that’s not really teaching…
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I think it is, indeed, problematic when a teacher is just repeating the same instructions, not giving advice based on the specific issues of a student. Especially if it ignores the possibility of physical or mental harm.
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He lived in Armenia, but left Armenia. Also, as far as I know, being a monk, he worked in Armenia as a “psychotherapist”, which caused questions from laymen I knew from Armenia
if you want to spread dhamma and vipassana teachings to a broad audience, you need to simplify it. And Goenka’s vision wasn’t to add another book to the already huge budhist bibliography that monks and specialists would read, his vision was to bring it in simple form to the max of ppl… its a different objective, therefore the evaluation of his teachings should take this into account.
Bruce Stewart,
a teacher in the group:
In Or Out
1982 marked the beginning of intimate involvement with the Goenka tradition. Besides being appointed an Assistant Teacher, Senior Teacher and later a full teacher (Acariya), I was heavily involved in setting up the initial organizational structure and center development, including design and oversight of the expansion that continued over the years. .
[…]On Aug 7, 2023, I sat down and wrote an email I called “the tipping point” to Maureen. I’d never written down my thoughts to Maureen instead of just talking to her, especially about something so serious, but I wanted to be extra sure that I could clearly articulate what was going on with me.
This morning, as I was meditating, I found myself reflecting about the Dhamma journey we have been on together and my need to be true to myself going forward. In short, I need to finally move on from my involvement in a tradition that has given me so much, yet is not serving my current needs and has left me dry in so many ways. I’m at a ‘tipping point.’ I can no longer in all honesty pretend to align with Goenka’s beliefs and fabricated story of a pure technique/Dhamma being transmitted from teacher to pupil and on to him in some magical way…and that nothing should change in order to maintain the purity he insists is true. It simply does not ring true for me. It feels so contrary to his captivating messaging of ‘universal Dhamma’ and ‘no one person/religion/tradition owning truth/Dhamma.’ While I don’t think the tradition is a ‘cult,’ this kind of language feels cultish to me. This purity/prophecy narrative which is so deeply ‘baked into the cake’ is at the core of my discontent.” I finished the letter by saying; “I feel no need to ‘leave,’ although I understand most will see it that way. I don’t see that this has to be an ’in-out’ thing… there is nothing to be in and nothing to be out of… there is only Dhamma with no limitations. I love the tradition for all of its great strengths while also recognizing its limitations and weaknesses and have absolutely no regrets about all that I’ve done and benefits I’ve received.
While this was initially difficult for Maureen, her unwavering support for me to follow my own path has been huge and beyond words. I remain deeply grateful to her.
Six months after writing my message to Maureen, I took the next step and sent a lengthy letter to the North American Acariya (Teacher) group responsible for overseeing the Organization’s activities in North America, stating my decision to transition from my Acariya duties and focus on other areas of service at Dhamma Patapa, the center in Georgia we were responsible for overseeing.
[…] Sadly, after a number of conversations with other Acariyas that so often boiled down to “Are you in, or out?!”, I was banned from going to Dhamma Patapa and by extension, I assume, all SN Goenka centers around the world.
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I was recently reflecting on the SN Goenka method and how it rejects noting the in and out breaths. It does not get more basic than that.
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Did you notice that Goenka did not do the Anapana in the way by observing the breath, Respected Sayadaw?
rejecting the noting of in- and outbreath?
Yes, that was what I said. There is no knowing or noting of in and out in Goenka. He says so directly in the instructions.
yes, Sayadaw: it is correct. You might not know the story behind this. I only recently read about it. Kindly make your own judgement. Quote from Storti, Craig: Noble work, UK, 2023, page 175: “He (Mr. Goenka) told…a story about some Indian came to him on one occasion after they had done two days of Anapana and explained that they were bored and wanted to do something else. Initially he (Mr. Goenka) encouraged them to develop their samadhi further, but when they resisted, he gave in the their wishes and told them to keep their attention at the base of the nose and feel any sensation they found there.” Interesting, isnt it !
Actually not as bad as i remember, but he is against verbalization and visualization.
You can use a transcribing program to find the text. I’m afraid to post here due to possible copyright issues.
