the practice itself is not really anything that would be easily identified as "buddhist" per se. mostly because the one i do is theravada which is the oldest known version of buddhism and is very austere and follows logical progressions. you won't be chanting, dancing, or praying. the only thing that seems very buddhist is meditation, the rest have nearly identical equivalents in modern secular psychological practices.
they are as follows (i'll leave out the buddhist stuff):
first here is an excellent summary, if you can just do this, you're in good shape!
Ask yourself: "Am I aware of what is going on from moment to moment, whether good or bad, and letting it go, without clinging to it or feeling aversion?" If the answer is yes, be assured you are getting benefit that will increase day by day.
-that is a quote from a wonderful site on vipassana which is the same practice (usually without jhana though): vipassanadhura
here is a more in depth explanation of the practice (again i'm leaving out the directly buddhist stuff):
pay attention to your breathing at all times. mindful but not feirce focus. let all other thoughts go gently, do not force them away or anything and if you have something you NEED to think about it then let the breath go temporarily and come back to it afterwards. the same goes for any activity you MUST do that cannot be done while keeping mindfulness of breathing (breathing technically is part of foundation number one: contemplation of the body).
in addition to this primary mindfulness of breathing, keep in mind the following:
1. pay close attention to the position of your body at all times; whether walking, standing, sitting, or lying down. keep it in mind with bare attention, not extremely focused, but not distracted either. see your body as a body, not as your body (ie. see it as not self). contemplate the body in it's nature of arising (how a body is born and lives based on conditions such as air, food, water, and so on). contemplate the body in it's nature of vanishing (how a body will eventually cease to be based on natural conditions). keep bare mindfulness that "there is a body" to the extent necessary for bare knowledge and mindfulness. abide independent, not clinging to anything in the world.
2. pay close attention to your feelings, painful, pleasant or neither painful nor pleasant. if you feel a pain in your leg, see it as a pain, not "my pain" just note that "there is pain" and let it go. contemplate the feelings in their nature of arising (how a feeling becomes based on conditions such as external influence, internal interaction and whatever conditions lead to their arising). contemplate the feelings in their nature of vanishing (how a feeling will eventually cease to be based on the lack of the conditions required for it to exist). keep bare mindfulness that "there are feelings" to the extent necessary for bare knowledge and mindfulness. abide independent, not clinging to anything in the world.
3. pay close attention to your mind state. whether affected by (or unaffected by these states) lust (can be many types of lust, even for food or material objects), hate, delusion, whether it is contracted, distracted, exalted, surpassed, concentrated, or liberated (liberated means ego death). see each one of these condition as just conditions, not as me or mind. so it's not "i'm so full of hatred!" it's just "there is hatred", it is not "self" just a mind state. contemplate the mind in it's nature of arising (how a mind condition arises and thrives based on supports or causes such as seeing tasty food or someone saying something offensive). contemplate the mind in it's nature of vanishing (how each mind state will vanish when conditions cease, you forget about the tasty food, or you let go of the offensive comment, or other ways things cease). keep bare mindfulness that "there is a mind" to the extent necessary for bare knowledge and mindfulness. abide independent, not clinging to anything in the world.
4. pay close attention to mind objects, whether in the mind there is (or is not) sense desire, ill will, sloth and torpor, covetousness and grief, skeptical doubt. contemplate the mind objects in their nature of arising (how a mind state arises and exists such as ill will arising when you become unhappy with a condition). contemplate the mind objects in their nature of vanishing (how a mind object will eventually cease once it's support lacks, such as ill will fading once it has been left alone or other ways mind objects fade). keep bare mindfulness that "there are mind states" to the extent necessary for bare knowledge and mindfulness. abide independent, not clinging to anything in the world. there is a LOT more to this fourth foundation but they are very much buddhist and would take a great deal of explanation that is exclusive to buddhism. i would be happy to explain, just let me know. however one can get by on just what i've written above for the most part.
now the other part of practice many say is not necessary (and i't definitely buddhist so you may want to stop here), i agree with this, but i think it's like using a manual bike pump to fill up your car tire when you have an air compressor handy; while it will work, it's much more difficult. using jhana means super focus of the mind which, once mastered and turned back onto the mind itself, yields nearly immediate results. you see deeply into the mind. it's the still forest pool metaphor: when the water is churned up it becomes muddy and you can't see very deep into it, but let it settle and it's crystal clear and you can see all that lays within.
practicing jhana is sitting in breath meditation and then once the mind is very focused on only the breath, continuing to develop into the first jhana which is pure bliss accompanied by some focused thinking. during this or after this one can practice seeing things as not self with great ease. thoughts come up and just fall away. the illusion is no match for a mind focused with jhana. then once this first jhana is mastered (and only then) we move onto the higher jhanas: bliss with not thought, equanimity with positive body feeling, and neither painful nor pleasent. each one is a higher focus. there are four more formless jahas that are refinements of the fourth one. and then there's a rarely talked about ninth jhana, supposedly if you can get this high you are enlightened. so jhana one makes it easy to see not self as things arise, jhana nine probably there is not even the necessity to see things like that, one just KNOWS already. i'm only mastering the first jhana, but i've experienced up to the third and maybe just broached the fourth. one is not supposed to move up until mastering each one.
oh and the site i quoted earlier has a great little paragraph on how you don't have to be buddhist to practice (to be clear i have nothing to do with this site, i don't even use it, it is just a great bridge between theravada buddhist scriptures, which is what i study and practice, and the secular world):
"Vipassana meditation comes from the tradition of Theravada Buddhism. (The Theravada school is based on a group of texts called the "Pali canon," which is widely regarded as the earliest surviving record of the Buddhist teachings). But you don't have to be a Buddhist to practice vipassana or benefit from developing mindfulness. It is not a religion. Vipassana is a simple, gentle technique suitable for men and women of any age, race or creed."
if you are interested further check out
double u double u double u dot vipassanadhura dot com
sorry for writing that weird, i can't write links because i'm too new.
for more information on jhana just look around, there are many different teachers and many different interpretations
also check out the satipatthana sutta which is largely the basis for the vipassana movement. i'm currently memorizing this sutta which is the buddha's teaching on how to practice all of this.
double u double u double u dot accesstoinsight dot org is a web site that has the sutta for free, just search "satipatthana" also look at the maha satipatthana as it has a bit more information but is otherwise identical.
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