I might be a secular Buddhist.

 Oh my goodness, I think I am a Secular Buddhist (Am I?).

Secular:  The dictionary defines it as; denoting attitudes, activities, or other things that have no religious or spiritual basis. And (of clergy) not subject to or bound by religious rule; not belonging to or living in a monastic or other order. (This is when I looked up the word on Secular).

I have a long history of study in Buddhism.  I started studying in the 1970s when I had seen Kung Fu movies and the television series starring David Caradine.  I was enamored with the Shaolin monks and what the wisdom was and how they approached problems.   I continued in college reading and absorbing anything I could related to Buddhism, music, art, writings, books and the like.  I was deep into it.  I had no access at the time to anyone who actually WAS a Buddhist.   I had taken many martial arts classes, workshops and spent a long time learning different techniques; throws, arm bars, takedowns, kicks and falls… I still never met any of my teachers that were actually Buddhists.  They studied it, but they were largely Westerners knowledgeable about some Buddhist concepts, some Taoist concepts and many cultural concepts that related to the techniques I was studying. 

Later I happened to find a meditation retreat hosted by a not so local temple a little ways from my home.  I went and immediately became immersersed and enamored by it.  I hung around the temple, talked often to the abbot, learned from him and eventually became close friends.  I then became 

The simili of the empty cup.  >>> A good start to approach but not to stay that way.  Once you know you know and you should discuss and debate each subject with yourself and with others to see through it and go from there. 

Doug’s Secular Dharma explains it as;   “it is not a fixed thing, there is no definition, it is something made up as we go along.”  It is a practice that we follow.

There are  some fundamental differences between traditional Buddhism and Secular Buddhism.  Namely rituals and images.   It really seems as if it is a more educational study of the practice and attempts to define each of the concepts of Buddhism in more modern non cultural ways.  “Devotional practices require you to (sort of ) have a belief in something like a god, because you are debasing yourself in front of something, it has to be something that’s extremely powerful presumably, something that is wise and good.”   So 

I think this is a pretty good definition in that it is a fluid and changing definition and one that as you start to practice will help you without dogma.  Later as you get deeper without drowning, you can begin to see the historical, cultural and psychological benefit of all of those things that you once denied.  

(Story of the monks and priests joking around, and then when I asked them why they were not that way in public… basically they said that if they acted as they did when they met in private, they would be ridiculed by their parishioners and they would complain and that would cause more trouble than it was worth.  It is better to show solidarity in individuality to gain the slow and gentle acceptance from your own parishioners than to try and force it and shock them.  They may leave or abandon or even attack you...

Secular does not mean cherry picking…

Secular does not deny practices, but hopes to reframe them into more palatable forms for the Westerner to practice.   

The problem with traditionalists: FIxated in culture and lineage, staunch in their belief in what is right or wrong. 

Supernatural attachments.

Reliance on cultural and traditional aspects that …

The problem with secularists:

More often than not, they are reformed from another religion and had a poor experience and did not get deep enough into that practice to lose the self in it.  

They drop essential practices as either archaic or 

How the Buddha practiced was preserved in a monks aspect.  It is a way for us to apply this to our own lives as they are for a lay person.   Not as a struct 

The middle path…Somewhere between secular and 

Practical application of the dharma without traditional supernatural concerns 

https://www.buddhistinquiry.org/article/secular-buddhism-new-vision-or-yet-another-of-the-myths-it-claims-to-cure/

Doug's Dharma on Secular Buddhism. https://youtu.be/UtRk4qD8a-0

The Four Brahma Viharas, or four divine abodes. The four approaches to Buddhist practice.

 The Four Brahma Viharas:  Four Divine Abodes

Thus I have heard…

The best ways to approach your practice and daily lives.  

Loving Kindness (Metta)

Two entire sutras are dedicated to this (Metta Sutta and Prajna Paramita or Heart Sutra) Think of gentle loving kindness.  This is towards all sentient beings, and ourselves...

Compassion (Karuna)

This is when Metta meets suffering, we see and know what suffering is and does (because we have meditated and developed some wisdom)

Empathetic (Sympathetic) Joy (Mudita)

More the act of appreciating joy wherever and with whomever it happens. 

Equanimity or non-attachment (Upeksha)

‘Even mindedness’ Calmly watching as life happens we are not moved, like a mountain. 

A direct link to Hinduism, the four faced god Brahma possesses these four attributes. Although not a ‘God’ of Buddhism, Brahma was respected and mentioned as a god in the sutras and offered valuable lessons that deserved to be mentioned and respected.  

These four are powerful ways to live, maintain harmony, resolve differences and promote healing.  They should become a place where our minds and hearts ‘live’ (abides).  I.e.  “This is just where my heart and mind are…”  These four attributes, when used as an intention for being, are an amazing way to transform the entire world just from our point of view.   

Each of these viharas are intertwined like everything in Buddhism, they support and temper each of the others so that we do not get lost in them. (attached)

Unbound love prevents compassion from becoming partial.  Compassion reminds us that happiness and love are impermanent and changing.  Equanimity helps us to see them all as they are, without emotional charge and attachments.  Joy gentles the mind, includes all in the possibility of compassion and loving kindness both towards and away. 

As a meditation, dwell in each of the abodes completely, think of examples.  In the process, remember to include not only those you are fond of, but yourself and those with which you may have difficulties and those you do not know and have no influence on or from (animals, bugs, etc).  Remember, what you practice you get good at! 

Says the Master: For one who clings, motion exists; but for one who clings not, there is no motion. Where no motion is, there is stillness. Where stillness is, there is no craving. Where no craving is, there is neither coming nor going. Where no coming nor going is, there is neither arising nor passing away. Where neither arising nor passing away is, there is neither this world nor a world beyond, nor a state between. This, verily, is the end of suffering.— Udana 8:3

The Eight Vicissitudes (inevitably changeable conditions aka Worldly winds )

 

The Eight Vicissitudes (inevitably changeable conditions aka Worldly winds )

The Centered Path, Part 7 of the Buddhist Basics. (Lokavipatti sutta)

Thus I heard.

Things change, my friend.  This is a very important thing to not only understand but be constantly conscious of.  This is a lesson toward equanimity.  If you take any of these aspects discussed and meditate on them like this:  “This arises, it is not constant, stressful and subject to changing”  you can begin to understand impermanence and not getting too attached to situations. .   

When something happens, good or bad (totally an interpretation at the time we are experiencing it) we should still try and see it as our contemplation… “this arises…”  We should really experience each sensation and learn from them.  That is not just Buddhist, but human.  When you meditate, your mind does not remain consumed with the aspect, you will not welcome or rebel against what happens as it is temporary and you now understand this.  Of course, you are happy when happy things happen, and sad when sad things happen but your understanding of “this has arisen, this is inconstant, stressful and subject to change” will help you to begin to feel what you feel NOW, not in some unpredictable future or from the memory muddied past, but as it is now.  

For each of these we can easily think of a multitude of examples, from physical, financial, nutritional, emotional, social, and more.  They can help us realize our attachments and aversions and how that can cause us even more suffering. 

Pleasure and Pain

Gain and Loss

Praise and Blame

Fame and Disrepute

These eight can occur at any time, knowing this, the wise person being mindful contemplates and ponders these as changing.  Work hard to not only understand them for yourself, but don’t participate in promoting them in others either.  

The Buddhist teachings advise…

Wander alone like the rhinoceros, who is tough and powerful and hard to change direction,

Be like the lion who does not shudder at the sounds of others

Be like a caravan and move on quietly even though the dogs bark.

Know that the world is muddy and gruesome, many are the lotus flowers that bloom from that and are never dirtied.  

“Desirable things do not charm me, undesirable things I don't resist.  They happen…

My thoughts of welcome and rebellion scatter, gone to the end and do not exist.  Knowing this pure and sorrowless state of being, I am able to think wisely, both sorrow and pride are gone, beyond coming to the further shore...left behind”

Setting the sitting, The Seven Points of Posture

 Setting the sitting, The Seven Points of Posture

The Centered Path, Part 5 of Buddhist Basics  (Ref:  Mahasatipatthana Sutta)

Thus I have heard. 

An anchor to contemplation and mindfulness is sitting in meditation posture.  Although there is no one posture that is ‘right’ for everyone, it is generally agreed that this is the best way to achieve progress in meditation practice.  Making your position0 a constant ‘habit’ will help you. 

You should be stable in your position, like a mountain.  Your head is the peak, you can observe the universe from there.  Sitting gives you an excellent way to stabilize your mind as you do not usually sit in posture.  Your posture should emulate (unattached) confidence and calm. No matter what, comfort is key.  You may sit on the bare floor, on a mat, a zafu and zabuton, or a chair.  A folded big towel or a small cushion is totally acceptable.

Legs: should be in either Lotus (if you can get in and out of it), Half lotus, Burmese style (indian style with one leg forward), Zazen (kneeling on ankles), 

Back:  If you sit in a chair or on the floor, the back should be straight but not rigid.  Imagine your vertebrae are all stacked like coins, or that your head is attached by a string to the sky.. Your head will float on the neck.

Shoulders: SHould be relaxed and under the line of the ear from the side.  You may want to roll your shoulders around a couple times before you start so they are not tense. Shoulders may feel heavy as they relax and you begin to feel the weight of the arms.

Head: Not too far forward or back, just above the shoulders, the chin slightly tucked and relaxed. Lips should be gently closed, allow your face to soften, the brow to relax. 

Eyes: Optionally you can keep your eyes closed, focusing your gaze to the point between the eyebrows (this helps concentration but can also make you more sleepy and dull).  If your eyes are open, keep them about ⅓ open, gently gazing to about where your head will touch the ground if you were to lean forward. 

Tongue: The tongue should be relaxed in the mouth, to really keep energy and attention place the tip of the tongue on the roof of the mouth behind the teeth as if saying the letter ‘N’.  It can help you if you start to really relax and drool. 

Hands: There are multiple hand positions called ‘mudras’   For basic meditation we can stick to three; The mindfulness mudra, hands palm down on the thighs, the open mind mudra, hands palms up on the thighs, or the meditation mudra, right hand in left palm in the lap with the thumbs gently touching.  You can use the mudras as part of your intention when mediation begins.  Other mudras can help achieve and maintain mental states, such as the teaching, calming, and 

Is it OK to lie down for meditation?  You can, but it commonly becomes ‘sleeping meditation.  Walking or standing is a perfect posture as well, gentle calmness and comfort are key.  Be mindful when you move as in walking or if you need to change position or scratch an itch.  Feel free to adapt for any health issues you have, back, knees, hips, etc.  Remember comfort is more important than looking good in meditation. 0

The Five Precepts: Moral guide to training

 The Five Precepts: Moral guide to training

So we continue with the basics. This entails the basic five lay precepts. When you take more 'vows' to study and better your life and the world more and more precepts are added. First the five, then ten then 14 and then 256 or something like that... (depends on a few conditions). Check our Patreon to help with donations: https://www.patreon.com/user?u=29813343 and do not forget to check and subscribe to the YouTube Channel;  https://www.youtube.com/channel/UCOrvvatiJB0_w1Z8-OAfAcA.  

Thus, I have heard…

The Precepts are a list of rules to live by.  In the Theravada tradition, there are five for the layperson there are 8 in Mahayana and 14 in Vajrayana.  For most ministers there are ten or so.  I will list them, but we will focus on the main 5.  There are over 200 for monks and even more for nuns!  Practicing them Improves the chances of developing merit and good karma in this life. 

They were developed for the sangha to live together harmoniously and be able to practice without affecting others or oneself in an unskillful way.

The main and basic lay precepts are: (positive aspects in parentheses)

1.  Refrain from taking a life… not just killing.   (Act with loving kindness)

2.  Refrain from taking what is not given… not just stealing (Be generous,

3.  Refrain from harmful speech… not just lying (practice calm and silence)

4.  Refrain from harmful sexual and emotional practice… (contentment and kindness)

5.  Refrain from using intoxicants that make you heedless. (practice clear headed mindfulness)

To expand to the Mahayana, we add three more.  Most though consider these more in depth and not for the general laity.

6.       Not to eat at wrong times, (after mid-day) can also mean certain kinds of foods too, garlic, onion, meat, eggs.

7.       Not to sit on high expensive beds, or animal skins.  Basically, means to overindulge in material comforts.

8.       Not to over adorn with makeup, jewelry, or perfume. Can include dancing, singing, or playing music with attachment.

For Ministers there is the addition of these two.

9.       Avoiding places of ill-repute (gambling, burlesque etc)

10.   Avoiding abuse or waste of the donations or money under one’s charge.

Vajrayana also has a whole set, which has to do with credentials, condemnation of others, failure to practice etc… It does cover the basics above but is a fair bit more complex.

So, what do you do if you break a precept?  You acknowledge it and move on trying to be mindful of that in the future and try to not do that again. This whole philosophy is a process and dynamic.  We are human and we are fallible.  If we learn from our mistakes, we become better.  Now, some of the precepts are grounds for expulsion from a sangha.  Some are just for personal practice as mentioned above, some need to be confessed to a ‘Dharma friend’ for guidance, some to he Maha-Sangha or elders for guidance.  The five or so main ones are best for contemplation and reflection.  Notice too there is no ‘thou shalt’ stuff going on here.  It is the fore thought (pre-cept) of these as a practice in daily life. If we are practicing mindful attentiveness and skillful attention and concentration, then we can see these before we do them and be able to better our own lives and the lives of everyone around u

Setting into motion the Wheel of Truth, The Four Noble Truths

Setting into motion the Wheel of Truth…

The Centered Path, Part 1 of Buddhist Basics  (based on the Samyutta Nikaya )

Thus I have heard-

After the Buddha attained enlightenment under the Bodhi tree near Benares India, he set out to tell his friends, the five ascetics he practiced with for years.  They were not too happy with him as he gave up the rigorous practice and took some snacks from a girl leaving offerings for a tree god.  They saw that something was definitely different about him so the five listened and learned…

It is based on a physician’s work, all four parts were necessary to complete the job.  The identification of the disease, the cause, whether it can be treated and the prescription.

The Four Noble Truths.

1.      The truth of suffering.  The Pali word for this is ‘Dukkha’ which means unsatisfactory, painful, or commonly, suffering basically, always changing (Life is challenging) We have identified there IS suffering, it should be understood and can be understood.   It is a practice to develop compassion for ourselves and others. Dukkha is a common bond of all beings. There should be a practice to realize, ‘Hm, I suffer, so does everyone else, it is not just me.’

2.      The truth of the cause of suffering.  In Pali, Samudaya, also known as attachment, craving or desire…  (The cause is the mind struggling to respond to challenge)  As we discuss this it also includes the ignorance we have towards it) The practice is to realize the desire for sense pleasure (think of food), desire to become (what we are not or do not have) desire to let go of (the origin of suffering is attachment to desire)

3.      The truth to the end of suffering. In Pali, Nirodha or eliminating, cessation, or ending.  I.E. The end is near... (A peaceful mind and an end to the struggle is possible)  Three parts, There is or can be cessation of suffering, the end of dukkha should be realized, the cessation has been realized.  Here we can begin to practice to let go of delusions.  Contemplate ‘why this?’ ‘what does this mean?’ ‘How can this be?’ There is possibility and hope here, if we apply ourselves...

4.      The truth of the way leading to the cessation of suffering - Eight Fold Path.  In Pali, Magga or the way/means (Wise is in use for ‘skillful’ or ‘right’ which are common interpretations) They are separated into three parts which we will discuss later. 

a.      Wise View or understanding of the cause of suffering

b.      Wise intention or resolve and motivation to end suffering

c.      Wise speaking that clarifies our challenges and way out of them

d.      Wise action and behavior that supports our practice.

e.      Wise Lively hood that does not cause more suffering.

f.       Wise effort to cultivate a peaceful mind, life, and habits

g.      Wise concentration that cultivates steadiness and focus on ease and peace

h.      Wise mindfulness that cultivates alertness and balance

Don't forget to check out the website, thecenteredpath.org where you can also download most of these write ups. I am working piecemeal on them and it takes time, so pleas practice patience. and go on YouTube and look for our play list which I have videoed discussions of each of these for further contemplation. Here is a link to the channel.

https://www.youtube.com/channel/UCOrvvatiJB0_w1Z8-OAfAcA

Also please know, I am working on getting the class back in person as soon as the quarantine lifts and there is no mask requirement.  I am not 'yet' doing any online meditations but that is in the works.  Please make sure and subscribe so you can see more and get the updates, also make sure and share to friends on Facebook and other social media as that helps the numbers get to a point that advertising can be done.  YouTube needs to have us at 1,000 subscribers and we are now at around 250.  

This is the first part of the Cheat Sheet I made regarding the basics of Buddhist Teachings.  I will be posting on Facebook as well as producing the according videos for each of the subjects.  Some are more than one page or one video.   Your support and encouragement is really appreciated, thank you!  

With Metta, 

Rev. Sean

The Five (Plus) precepts of Buddhist practice; a moral guide for training.

Thus, I have heard…

The Precepts are a list of rules to live by.  In the Theravada tradition, there are five for the lay person there are 8 in Mahayana and 14 in Vajrayana.  For most ministers there are ten or so.  I will list them, but we will focus on the main 5.  There are over 200 for monks and even more for nuns!  Practicing them Improves the chances of developing merit and good karma in this life. 

They were developed for the sangha to live together harmoniously and be able to practice without affecting others or oneself in an unskillful way.

The main and basic lay precepts are: (positive aspects in parentheses)

1.      Refrain from taking a life… not just killing.   (Act with loving kindness)

2.      Refrain from taking what is not given… not just stealing (Be generous,

3.      Refrain from harmful speech… not just lying (practice calm and silence)

4.      Refrain from harmful sexual and emotional practice… (contentment and kindness)

5.      Refrain from using intoxicants that make you heedless. (practice clear headed mindfulness)

To expand to the Mahayana, we add three more.  Most though consider these more in depth and not for the general laity.

6.       Not to eat at wrong times, (after mid-day) can also mean certain kinds of foods too, garlic, onion, meat, eggs.

7.       Not to sit on high expensive beds, or animal skins.  Basically, means to overindulge in material comforts.

8.       Not to over adorn with makeup, jewelry, or perfume. Can include dancing, singing, or playing music with attachment.

For Ministers there is the addition of these two.

9.       Avoiding places of ill-repute (gambling, burlesque etc)

10.   Avoiding abuse or waste of the donations or money under one’s charge.

Vajrayana also has a whole set, which has to do with credentials, condemnation of others, failure to practice etc… It does cover the basics above but is a fair bit more complex.

So, what do you do if you break a precept?  You acknowledge it and move on trying to be mindful of that in the future and try to not do that again. This whole philosophy is a process and dynamic.  We are human and we are fallible.  If we learn from our mistakes, we become better.  Now, some of the precepts are grounds for expulsion from a sangha.  Some are just for personal practice like mentioned above, some need to be confessed to a ‘Dharma friend’ for guidance, some to he Maha-Sangha or elders for guidance.  The five or so main ones are best for contemplation and reflection.  Notice too there is no ‘thou shalt’ stuff going on here.  It is the fore thought (pre-cept) of these as a practice in daily life. If we are practicing mindful attentiveness and skillful attention and concentration, then we can see these before we do them and be able to better our own lives and the lives of everyone around us.

The Noble Eight-Fold Path: The checklist to reduce suffering.

The Noble Eight-Fold Path: The checklist to reduce suffering.

For 2020 I have changed the format of our Sunday morning meditation intention. On the website www.thecenteredpath.org I have loaded some documents to help us study the basics of Buddhist philosophy, practice, religion and spirituality to be applied to our lives as we live them as 'householders'. We do not live like monks or ascetics. We don't have the ability to study like they do, to understand it and be so immersed in it that it becomes the very air we breathe. But we can get pretty close if we can realistically apply it all to our daily lives.

Each Sunday we sit for stillness, following the breath. Then we read a page or two to get an intent and reason to contemplate. This is a good way to apply this teaching for ourselves and to better understand it. I do this so that I can really 'own' the material. When I was in medic school (I was an EMT for over 10 years in Los Angeles) we would teach people by making sure they 'hear one, see one, do one, teach one' This way we get all parts of the learner's ability whether kinesthetic, visual or auditory learning.

I will be discussing these as well in my series on YouTube (the channel is also 'The Centered Path' Here is the second of many that we had for our class. Remember to go to the website and download the 'cheat sheet' as well as the paper we use for class. Perhaps you can follow along in spirit and intent on your own during your own practice.

You are always welcome to come by or contact me for more information. Come on by and sit with me!

Thus, I have heard…

The fourth part of the Four Noble Truths:  Known as the Path. The Buddha taught for 45 years, and this is the Buddhist guide for living a simpler life.  It was explained again and again, differently for different people and their situations. For a person to be in balance there are two qualities to develop equally; compassion (Karuna) and wisdom (Panna).   This is often viewed as the eight spokes of a wagon wheel. There is not one really above or before another, they all hold the hub and wheel together.

The ‘right’ or skillful way of. Often it is displayed as a Dharma Wheel with eight spokes relating to the path itself. There is also the insinuation that there is not one ahead or above another, and that it is all part of the cycle of practice.

Prajna/Wisdom)

1.       View, belief or understanding – Am I seeing what is there, or what I want to see?  “It is what it is”. Seeing things in their true nature, without name, judgement or label.  This is possible when the mind is free of impurity and developed through meditation. This is the process of understanding the Four Noble Truths.

2.       Intention /thought– Am I truly living compassionately and wisely? Offering thoughts of love and non-violence toward all beings with selfish detachment.  Unconditional. Making spiritual growth and having/making a good life our purpose.

Silla/Morality or virtue

3. Speech – Am I saying anything behind anyone’s back I would not say to them directly?  This includes any talk that would bring about suffering; slander, harsh, ide, useless, gossip… Sometimes the only answer is ‘noble silence’

4. Action – Do I practice what I study and preach?  Promotion of honorable, moral and peaceful conduct. Avoid taking what is not given, destroying life, harmful sex actions, speech and thought.   We realize our actions have consequences.

5. Livelihood- Have I lost sight of my calling?  Am I living my calling? Avoid a profession that harms; weapons, war, killing animals, making intoxicants or poisons, cheating…

Samadhi/ Concentration

6. Effort -Am I pushing myself too hard or not hard enough?  Prevent evil and unwholesome states of mind, get rid of those already arisen, promote and cause good to arise in the mind and action.  The action of holding onto good and avoiding bad in mind, body and spirit.

7. Mindfulness/Meditation- Am I fully aware of this moment?  Diligently aware of our minds, attentive to the body (Kaya), sensations (Vedana), mind and thoughts (Citta) and things (Dhamma).  Being aware of one’s own mind is key. This is where you really can have control of your mind and its processes.

8. Concentration- Am focusing on the right things? This leads naturally to the four stages of Dhyana or trance.  1. Passionate desires and unwholesome thoughts are discarded, and happiness is maintained, even in daily life. 2. Tranquility and one pointedness of the mind, with joy and happiness remaining from 1.  3. Joy as an active feeling also subsides and equanimity is maintained. 4. All sensation, happiness and unhappiness, joy and sorry disappear and pure awareness remains. It is a feeling that you have awakened from a dream, the dream and delusion of being (independent).

Meditation practice and classes

Meditation and Mindfulness:  One of the best solutions to better manage stress and learn to adapt and overcome all sorts of mental and physical troubles!  We offer group classes each week and individual sessions by appointment.  Each week a different aspect of meditation will be focused on.  These can help you make your life better and reduce your personal suffering, whether it is physical, emotional, or spiritual.

Learn the basics of meditation practice and the when’s, how’s, why’s and what’s of meditation and mindfulness practice. 

Benefits of meditation and mindfulness...

Benefits of meditation are cumulative and does not lose effectiveness over time.  This means you can pick up right where and when you left off.   Meditation is a practice that it takes effort and time in order to see improvement.  It is just like practicing to worry.  Many of us do that on a daily basis and we become very good at it. 

ü  Reduces stress and worry

ü  Reduce anger and resentment

ü  Decreased muscle tension

ü  Improved performance on all levels

ü  Control emotions and recognize feelings

ü  Slows the aging process

ü  Builds compassion and wisdom

ü  Deepens understanding of the self

ü  More self-control

ü  A sense of connectedness

ü  Reduced heart rate and blood pressure

ü  Increased ability to concentrate

ü  Harmonizes the endocrine and neurological systems

ü  Helps in healing

ü  Greater spiritual and mental calmness and confidence

ü  The realization that now is your greatest gift

ü  You decide…

Services/meditation class topics:

Metta. Loving Kindness

Gratitude

Mantra for personal use

Silent sitting

Bigger thinking

Healing body scan

Pain and suffering

Death and dying

Pranayama and specialty breath work

Vipassana insight meditation

Mala work

Beginner’s meditation

Success and accomplishment

Tactical mindfulness for first responders

Half day workshop on Meditation and Mindfulness:

Eating meditation

Sitting meditation

Walking meditation

Body scan for healing and wholeness

Chakra balance

Movement meditation

Mantra meditation

What can meditation and mindfulness help?

Depression, anxiety, nightmares, over active mind, worry, aggression problems, recurrent troubling or bad thoughts, pessimism, loneliness, and mood disorders, poor self-esteem, Chronic pain, impulsiveness, fear, stress, lack of focus, scattered mind, memory, ADHD, PTSD, IBS, High blood pressure, rapid heart rate, inflammatory disorders, Panic disorder, loss of focus, asthma, PMS, menopausal symptoms,  chronic disease processes…

Why meditation and mindfulness? 

In practice for over 25 years, I have been able to dramatically change not only my own life but the lives of every student that has continued with personal and group practice.

Check us out on line for more!  We post daily somewhere and send out videos and emails to help you in your personal quest for great health.

Facebook (/thecenteredpath)

Youtube (/thecenteredpath)

Twitter (@centeredpath)  

Dr. Sean H. Thompson (Reverend) has taught meditation and mindfulness for over fifteen years. 

Founder and board member of the International Order of Buddhist Ministers as well as a Delegate of the United Nations Day of Vesak Conferences, he began his practice in martial arts over 35 years ago and continued on to a more philosophical approach which lead him to mindfulness and meditation practice and his Buddhist journey on the Centered Path. 

He is a fully ordained and classically trained Buddhist Minister, Dharma name: Dhammajivaka.  He practices a non-denominational Buddhist practice of ‘Chan’ which is the precursor to modern Zen.  His teachers are: Ven. Bhante Chao Chu, LABU Abbot of Rosemead Buddhist Monastery (Mahayana), Ven. Dr. Walpola Piyananda, (Theravada) Abbot of Dharma Vijaya Buddhist Vihara, and Rimpoche Jigme Dorje, Abbot of Khawalung Monastery (Vajrayana)