VRI Series No.

129

DRUG ADDICTION AND

Dr.R.M.Chokhani

Vipassana Research Institute

Published by
Vipassana Research Institute
Dhammagiri
Igatpuri 422 403, Maharashtra, India
Phone: (91-2553) 244076, 244086 Fax: (91-2553) 244176
E-mail: info@giri.dhamma.org
Website: http://www.vri.dhamma.org
 DRUG ADDICTION AND THERAPY:
A VIPASSANA PERSPECTIVE
Introduction
Drug addiction or chemical dependency has become a worldwide
problem respecting no barriers whatsoever, whether social, economic
or religious, with serious ramifications for mankind since it undermines
individual health, warps human relationships, torments families, cripples
the economy, fosters crime and destroys peace – a veritable
scourge of society, indeed. Various therapeutic approaches have
been resorted to in treating and rehabilitating the addict, the major
ones being pharmacotherapy- detoxification, maintenance; counselling
and psychotherapy- individual, family, group, self-help groups- alcoholic
anonymous, narcotics anonymous. The outcome has been generally
unsatisfactory, with the majority of the addicts still trapped in the
“revolving door phenomenon” characterized by initiation, continuation,
abuse, cessation and relapse.
Trail of Addiction
The realization has now dawned upon the addiction therapists
and research workers that craving (taºh±) is the root cause of all
addictive behaviour; also, that people get addicted not only to drugs
but to many other things as well. The word “addiction” is actually
derived from the Roman legal terminology; to “addict” meant, “to
give over to a master or enslave”. The world was subsequently
anglicized and used to describe an individual’s behaviour when he/she
habitually and obsessively surrendered control of his/her life to a
particular experience, sensation or activity. It is thus “craving” that
needs to be tackled directly and adequately if there is to be a real
redemption; Vipassana does just that. “Vedan± samosaraº± sabbe
dhamm±”, said the Buddha, which means; everything that arises in
the mind is accompanied by body sensations. This interrelationship of
mind and matter is the key to the practice of Vipassana, which by
working with sensations reaches progressively deeper levels of mind
to remove the roots of addiction.
Chemical dependency is actually an addiction to the pleasant
body sensations (sukha vedan±), that arises because of the
biochemical flow (±sava) in the body specific to the
pharmacodynamics of the drug taken. This biochemical flow (±sava)
influences the mind with more craving (taºh±) which, in turn,
precipitates subsequent drug intake and vice versa; a vicious circle
thus sets in and a clinging (up±d±na) develops, which leads to a
compulsive and repetitive drug usage. Besides, physical dependence
on the drug and drug tolerance also set in, the rider being that the
1
more powerful the drug, the faster the deeper trouble occurs. It is,
therefore, advised that the addict stops using drugs and negotiates
the drug withdrawal phase, much before the due date of his/her
Vipassana course, so that he/she is able to derive optimum benefits
from the practice of Vipassana.
Progressively, the addict goes beyond the craving for
drug-induced sensations and clinging to just craving, that is, desire
simply for desire, develops. At this stage, the external stimulation of
the drug becomes secondary, manifested by the phenomena of
multiple drug abuse and switching of drugs when the drug of choice
is not available. This cycle of addiction to craving continues in
everyday life, even when the addict is not under the influence of
drugs; the memory of the pleasant effects of the drug generates
craving, which is accompanied by sensations and the process of
multiplication of craving continues unabated, leading to formation of
strong conditionings (saªkh±ras) of addiction. This explains the
occurrence of chronic relapses even after fairly long periods, say
years, of drug abstinence. As the saying goes, albeit modified,
“Once an addict, one is still at risk of relapse”.
Dawn of Wisdom
The meditator realizes that the addiction is not merely to the
chemicals being abused but also to the negativities in the mind like
passion, anger, egotism, etc. As with chemicals, the addiction is
really to the particular sensations (vedan±), that arise because of
the biochemical flow (±sava) specific to the mental content. The
±sava of ignorance (avijj±) is the strongest ±sava. It is out of
ignorance that one reacts with passion, anger or fear, but drug
abuse and intoxication queers the pitch since it multiplies one’s
ignorance. Therefore, an addict takes more time to feel sensations;
some may need to take more Vipassana courses. But if one keeps
working patiently and continuously, sooner or later, one manages to
break the barrier of ignorance between the ‘paritta citta’, the
conscious mind, and the bhavaªga, the unconscious mind, and one
starts feeling sensations throughout the body.
Along with this awareness (sati) of sensations, an understanding
of their impermanent nature (anicca) is also developed, which enables
one to observe them objectively, equanimously (upekkh±). By
sampajañña – the constant thorough understanding of impermanence
with Vipassana, the process of “vedan± paccay± tanh±” is reversed
and “ vedan± paccay± paññ±” results, that is, with every sensation,
be it pleasant, unpleasant or neutral, instead of craving and aversion,
now the wisdom of impermanence arises and one remains
equanimous; thereby, no new saªkh±ras (conditionings) are produced

2
and layers after layers of the old accumulated saªkh±ras get
eliminated. In this way, Vipassana strikes at the root cause of
addiction and gradually eradicates it.
Practical Applications
Vipassana is not some magic or miracle. Progress requires a
strong will to come out of addiction, as also, to work towards this
goal, by observing oneself at the level of sensations. Therefore, prior
preparation and motivation of the addict for passing through the
Vipassana course, by counselling and by teaching “±n±p±na-sati”
(awareness of the breath) is crucial. That enables one to work
properly and get the desired results, as has been observed at
‘Cyrenian House’ in Perth, Australia and at ‘Start Again’ in Zurich,
Switzerland, the addiction therapy centres for drug dependants,
founded and run by Vipassana meditators since 1981 and 1992,
respectively. The addict is supported and counselled after the
Vipassana course as well, to ensure that he/she keeps working with
the technique regularly.
These two centres have also made the time available to their
patients as well as their staff, to practice ±n±p±na sati (and
Vipassana, where applicable) on a daily, in-house basis, as also, to
attend Vipassana courses that are held externally. Nearly all the
staff members are meditators and many are ex-addicts too, who
with their Vipassana experience and its applied practice in their daily
life, show empathic sensitivity and effectiveness in helping their
clients, as well as serving as excellent role models. Attracted by this
novel and effective approach, many drug rehabilitation organizations
have evinced keen interest in incorporating the deeper dimensions of
±n±p±na-sati and Vipassana in their therapeutic programme and have
been deputing their staff members and patients to Vipassana
courses.
With the practice of Vipassana, one learns how to lead one’s
daily life, to gain increasingly more freedom from suffering (dukkha).
One tries to observe how one is dealing with various life-situations,
whether one is reacting or remaining equanimous. It is only when one
reacts that one generates negativity and becomes miserable. A few
moments of observing body sensations makes the mind equanimous
and one remains balanced; then instead of reacting blindly, one can
choose the best course of action. Accordingly, the drug addict is
advised: “Do not succumb the moment an urge or craving arises.
Instead wait for awhile, for 10 to 15 minutes. Accept the fact that
an urge to abuse drugs has arisen in the mind and start observing
whatever sensations that you feel at that time, since the two are
interrelated. And by experiencing the impermanent nature of the

3
sensations, you will find that this urge weakens and passes away”.
Thus, the practice of Vipassana helps in times of stress, which
could have led to a relapse in the past, and the addict-meditator
becomes increasingly more resistant to threats to his/her sobriety.
Conclusion
The Buddha is truly called ‘Mah± Bhisaka” – the great physician,
for having given to the world this wonderful technique of Vipassana,
by the practice of which, one is liberated from all the ills of life and
one’s entire being gets suffused with infinite love (mett±), compassion
(karuº±), sympathetic joy (mudit±) and equanimity (upekh±). Life
becomes full, harmonious and fruitful. All this is not achieved though,
just by attending a Vipassana course of ten days. There is no short
cut. One has to make sustained efforts. A ten day course followed
by regular practice sets in motion a process of improvement, which
is worth attempting, sublime and elevating. Those who really want to
come out of their addiction should take to Vipassana for their own
emancipation, as also, for the benefit of others.
Dr.R.M.Chokhani
Bibliography
Moss J (1985), The Cupid Syndrome: Addiction and Dependency
in Perspective, in Eds: Larkins K.P., McDonald D. & Watson C.,
Alcohol and Drug Use in a Changing Society: Proceedings of the 2nd
National Drug Institute, Alcohol and Drug Foundation – Australia,
Canberra: 20-32.
Scholtz G. (1995), Vipassana Meditation and Drogentherapic,
German Vipassana Newsletter, March 1995, English Translation.
Studer U.M. (1997), Vipassana, Professional Therapy and
Science, Under Publication.
Vipassana Research Institute (1990), A Reader: Seminar on
Vipassana Meditation, Relief from Addictions, Better Health, November
1989, Igatpuri.
Goenka S.N., Closing Address: 62-69.
Hammersley R. & Cregan J., The Cyrenian House Programme:
45-47
Khosla R., Problems with Current Therapeutic Approaches for
Alcohol-Drug Abusers and How Vipassana Helps Them: 48-51
Scholtz G, Vipassana Meditation and Drug Addiction: 36-44.