Considering other traditions than Goenka Vipassana for better Right Effort, Right Concentration and Right Mindfullness I have been on three 10-day Goenka Vipassana retreats in the past four years. I continue to meditate every day, although I question my technique, my progress, and eventually if this is the right tradition for me. Hence, I am naturally caught up in doubt as a primary hindrance.

Goenka Vipassana being my only real exposure to any type of Buddhist meditation, I am trying to learn more about tradition because, for one, I feel like I still haven't gotten a handle on my samadhi. By that, I mean I still haven't achieved a quiet mind or a fully absorbed mind.


I am wondering if I should pursue a tradition that doesn't dismiss the dhyanas the way that Goenka Vipassana does? I like that there ares stages. I do better with structure in general, and could be more intent and directed in my practice if I have had more defined path with clear markers along the way. However, I do keenly sense my bodily sensations and can achieve a free flow of energy. Still, even as I experience awareness of subtle sensations and a free flow, my mind is not clear of thought.
Which brings me to another question -- am I supposed to observe thoughts as they arise, or keep my focus on my breathe (if pracaticing anapana) or sensations when doing Vipassana?
A final question: is bhanganana a type of dhyana? I have not reached bhanga, and I am not even sure that I have reached the first dhyana, but the definitions of each that I have read seem to correspond. How does one skip the dhyanas but then achieve bhanga? 


Forgive my relative ignorance of these matters. I live in a urban area that has a lot of different meditation centers in the vicinity, including a Shambhala (Tibetan) Center. I am curious to explore, although I am a bit hesitant about the more ritual-based Mahayana traditions as they seem too much like organized religion to me. Essentially, my goal, if I admit that I have one, is to make progress, is to deepen my practice, to achieve profound states of peace and clarity, to experience impermanence directly, to gain this ultimate wisdom. I am not attached Goenka Vipassana, and open to different approaches that will help me to improve my concentration (samadhi) that will, in tern, allow for panna (wisdom). Thank you.
I still haven't achieved a quiet mind or a fully absorbed mind. I am wondering if I should pursue a tradition that
  doesn't dismiss the dhyanas the way that Goenka Vipassana does.... different approaches that will help me to improve my concentration (samadhi) that will, in turn, allow for panna (wisdom).


The above has the path backwards; which is a common misunderstanding in Theravada Buddhism, due to the common preaching about 'sila, samadhi, panna'. 

The Noble Eightfold Path starts with wisdom (called Right Understanding or Right View). It is wisdom that achieves a quiet mind (rather than samadhi). If the mind is not quiet it cannot achieve jhana therefore it is incorrect to believe jhana is required to make the mind quiet. Jhana itself is the quiet mind and what is required to reach jhana is wisdom. How the Buddha-To-Be used wisdom to make his mind quiet and reach jhana is described in MN 19 (the Dvedhāvitakka Sutta). 


  am I supposed to observe thoughts as they arise, or keep my focus on my breathe (if pracaticing anapana) or sensations when doing
  Vipassana?


Per MN 19, the practise is using wisdom or wise reflection to remove thoughts. 


  A final question: is bhanganana a type of dhyana?


Based on its name, "bhanganana" appears to be a "nana" or "knowledge" ("wisdom"); therefore it is not a type of "jhana" ("concentration"). Regardless, what various "nana" are is unimportant. What is important is to establish a quiet &amp; calm mind. 

"Vipassana" means "clear seeing" or "insight". "Vipassana" automatically arises when the mind is clear &amp; quiet therefore it is not necessary to "practise" vipassana. What must be practised is making the mind quiet; which requires using wisdom to prevent &amp; abandon unwholesome thoughts. 


  And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind and strive so that skillful qualities that have not arisen do arise. They generate enthusiasm, try, make an effort, exert the mind and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. This is called right effort.
  
  SN 45.8
  
  
  
  One makes an effort for the abandoning of wrong view &amp; for entering into right view: This is one's right effort. One is mindful to abandon
  wrong view &amp; to enter &amp; remain in right view: This is one's right
  mindfulness. Thus these three qualities — right view, right effort &amp;
  right mindfulness — run &amp; circle around right view.
  
  One makes an effort for the abandoning of wrong resolve &amp; for entering right resolve: This is one's right effort. One is mindful to
  abandon wrong resolve &amp; to enter &amp; remain in right resolve: This is
  one's right mindfulness. Thus these three qualities — right view,
  right effort &amp; right mindfulness — run &amp; circle around right resolve.
  
  MN 117


MN 117 also describes how jhana (right concentration) leads to right knowledge (nana): 


  Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In
  one of right resolve, right speech comes into being. In one of right
  speech, right action... In one of right action, right livelihood... In
  one of right livelihood, right effort... In one of right effort, right
  mindfulness... In one of right mindfulness, right concentration... In
  one of right concentration, right knowledge... In one of right
  knowledge, right release comes into being