In the West people come to meditation groups (sanghas) for reasons not always obvious to the individual.

In the modern world there are myriad causes and contributions to suffering (dukkha), seemingly only augmented by contemporary social media and the general sense of acceleration of time.

As the traumas of everyday life accumulate, one must also consider existential concerns, abounding uncertainty, imperilled agency, and a troubling loss of authenticity. Not surprisingly there is widespread psychopathology, even afflicting children.

There is thus a major challenge, particularly for new practitioners, to achieve resolution of the accumulated lifetime psycho-baggage, to facilitate ever deeper states of samatha (tranquillity) and Vipassana, to allow experiences of “the everyday sublime” (as described by Stephen Batchelor), and to achieve meaningful freedom and wisdom.

In this reflection I review the notion that attention to developmental and psychological matters is critically important, but deeply interconnected to the “spiritual” process.

Note: PART 2 of the talk will be given on November 14.

This talk will be held in person at the Library only. Please register if you wish to attend. 

Teacher profile

Dr Jonathan has been a medical oncologist for 40 years and enjoys endurance cycling. He began his meditation practice in 1984 but to his chagrin was largely an erratic practitioner until 2004, generally employing meditation as a last resort to manage innumerable life crises (with variable impact).

He was persuaded to be more diligent in his meditation with the onset of a more difficult-to-shift despondency, particularly burnout mixed with depression. These were poorly managed by the “orthodox” medical establishment. Thankfully, over time, this crisis yielded to regular meditation and the comfort of the Three Jewels.

All Sessions are by Donation (Dana) to the Buddhist Library. All donations to the Buddhist Library of $2 and over are tax deductible.

Dana is the traditional practice of generosity, the extending of one’s goodwill, which is fundamental to Buddhism and other spiritual traditions. The dana you give is shared equally with the teacher and the Buddhist Library. This helps to maintain the Library and supports the teacher so that they may offer more teachings on the Dhamma in the future. It is up to each person to determine the amount of dana they’d like to offer. We understand that this is a difficult time financially for many, and people will give what they can. An appropriate dana can’t be prescribed but requires sensitivity to its intent and to the individual’s own situation, as well as awareness of the cost of organising events and supporting teachers who spread the Dhamma.