NOTING AND LABELING IN MINDFULNESS MEDITATION

Should I ‘note’ and ‘label’?’ This question is the ‘to be or not to be’ when it comes to the practice of mindfulness meditation.

For the uninitiated, mindfulness is the sustained presence, both physical and psychological, of choiceless awareness of, and bare attention to, the action (both internal and external) of the present moment from one moment to the next. In the words of Dr Jon Kabat-Zinn, who is the father of the modern mindfulness movement, mindfulness means 'paying attention in a particular way ... on purpose ... in the present moment, and non-judgmentally.' Mindfulness meditation is a special, concentrated and more deliberate and focused form and practice of mindfulness.

Whatever arises, whether internally or externally, is impermanent. Sensations, whether in the form of thoughts, feelings, images, ideas, bodily sensations, or external physical sensations (sounds, etc), come and go. They wax and wane. They arise and vanish. Reality---what is---is that which comes and goes, waxes and wanes, arises and vanishes. Mindfulness enables, indeed empowers, us to live in the immediacy and directness of the arising and vanishing of that which is truly present in the now.

In order for there to be an immediacy and directness about our moment-to-moment experience of life, three events need to occur more-or-less simultaneously. Those three events are as follows: the occurrence of some activating sensation, our initial awareness of (that is, noticing) that sensation, and mindfulness in the form of pure, unadorned non-judgmental observation. If those three events are not simultaneously experienced, then what will be experienced will be nothing but the past. In other words, the reality of the immediate experience will subside. Indeed, it will die! Any consciousness of it will be in the form of an after-thought or a memory, as we glance back to re-experience, and (sadly, yes) evaluate, a past experience.

So, it is essential that our mindfulness should so far as is humanly possible be simultaneous with both the occurrence of sensation and our initial awareness of it. Dwell in the sensation of the moment. The idea is to watch and observe the sensation without thinking any thought connected with the sensation, that is, without judgment, evaluation, interpretation, analysis, comparison, self-criticism or condemnation.

Some teachers and practitioners of mindfulness advocate what is known as ‘noting’ and ‘labeling.’ Noting means to firstly notice---in a fraction of a second, that is---the particular sensation and then focus on (‘penetrate’) the sensation intently but gently for a second or two, unless of course the sensation happens to immediately disappear. Labeling goes further than noting and means that whenever in one’s mindfulness meditation a thought or other sensation arises you quietly, gently and ordinarily interiorly say to yourself, one or two or more times every five seconds or so for some or all of the temporal duration of the sensation, something such as ‘thinking … thinking,’ ‘feeling … feeling,’ ‘touching … touching’ or ‘sensing … sensing,’ that is, some word or phrase that describes without adornment or embellishment precisely what you are noting. Where the sensation, particularly an emotional state, is more persistent or prolonged labeling may involve saying something like ‘there is anger.’ (Note. Never say ‘I am angry’ as that only reinforces your identification with the ‘angry self’ in you as a person.)

Other teachers and practitioners are strongly against any form of noting or labeling.  My own view on this matter have fluctuated somewhat over the years. I tend to the view that, as a general ‘rule,’ noting and labeling are to be avoided. The reason is obvious. The mere act of noting and labeling requires you to intentionally formulate a thought, and then make a mental decision, to note or label. That takes time---the more so when there is labeling---and is a judgment of sorts, with the result that the reality of the immediate experience begins to subside, the reason being that the consciousness which almost invariably arises from the act of noting or labeling is one of an event in the past, that is, an event which has now gone, but which is nevertheless re-experienced as an after-thought or a memory. Even noting involves a period of intently focusing on what you have noticed for several seconds.

However, ever the pragmatist, I see a limited place for noting and labeling where the activating sensation is particularly strong, persistent or otherwise troublesome. To note and perhaps also label sensations of that kind or intensity can be comforting or reassuring and may help to ensure that one’s mental or emotional equanimity if not lost as a result of some troublesome sensation or set of sensations. This is because the acts of noting and labeling, especially the latter, can at times bring about an abrupt end to the particular sensation or set of sensations. As the mind can only focus on one thing at once, noting and labeling can cut short the object of the noting and labeling. Advocates of noting and labeling also say that such practices can be helpful when the meditator’s mind drifts during meditation by stabilizing one’s attention. Maybe. Having said all that, I do not recommend that noting and labeling be done routinely or throughout the whole course of one’s meditation.

The author in Japan in October 2012

So, note or label the sensation or set of sensations (eg ‘thinking ... thinking,’ or ‘there is anger’), but only if you feel you really must do so. Then return immediately to your post, so to speak, of unadorned observation. Let your mind penetrate whatever sensation arises---or whatever be your predominant experience---in the moment and from one moment to the next. Unadorned observation means to be ‘outside’ of whatever it is you’re observing---the outside witness, so to speak---looking at the particular object or thought or whatever the sensation may be. In time, you learn to dis-identify and stand aside from your own thoughts, feelings and bodily sensations.

I am firmly of the view that more than half of our emotional and psychological problems would die from atrophy---on the altar of unadorned observation---if we were to simply look and observe, directly and objectively, with ‘effortless effort.’ If we just did that on a regular and systematic basis our mind would be so much more peaceful and undisturbed. The ‘secret’---although it’s not really a secret---is to maintain a ‘soft’ acceptance of whatever is. You see, there is one thing more than all others which keeps alive and reinforces our false, illusory sense of ‘self,’ together with our self-centeredness and self-absorption, and that is when our moment-to-moment sensation of life is experienced not as something which is happening now, of which we are mindfully aware, but as something which is happening to ‘me,’ or which ‘I’ am suffering---that is, as something being ‘inflicted’ upon us. The problem, as I see it, with all noting and labeling is that they reinforce the illusory sense of an ‘I’ or ‘me’ doing the noting or labeling.

Don’t let reality die on you. Don’t experience it as a past event. Let each sensation arise and vanish of its own accord. Observe it closely, without analysis, judgment, evaluation or condemnation---indeed, watch it, without thinking any thought associated or connected with the sensation. Otherwise, you will instantly lose the immediacy, directness and actuality of your experience of life.

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FOUR MYTHS ABOUT MINDFULNESS

Despite all the information there is concerning mindfulness, many misconceptions remain concerning the 'thing' known as mindfulness. Let’s call these misconceptions myths, for that is what in truth they are.

Myth No. 1: Mindfulness is a religion

Incorrect. Mindfulness is not a religion. A religion ordinarily involves a system of beliefs or statement of doctrine, a code of conduct, prescribed forms of ritual or religious observances, and both ‘faith’ and’ worship.’ A religion is also ordinarily accompanied by a system of moral philosophy, particular doctrines of faith, and a religious community which supports the faith as well as its organization and practices. Mindfulness does not involve or require any faith at all---certainly no faith in a supernatural ‘Being,’ ‘Thing,’ or ‘Principle’---nor does mindfulness involve any worship or impose any system of beliefs or statement of doctrine, code of conduct or prescribed forms of ritual or religious observances. For more information on exactly what is a religion, or if you simply can't sleep at night, you may wish to read my doctoral thesis on the subject.

Myth No. 2: Mindfulness is Buddhist

Incorrect. Many people mistakenly believe that mindfulness is Buddhist. By the way, Buddhism is only a religion in some of its forms and manifestations. Now, true it is that the word ‘mindfulness’ can refer to a specific type or practice of meditation used as a psychological and educational tool in Theravāda Buddhism---a naturalistic form of Buddhism of which there are several schools---known as vipassanā (or insight) meditation. However, mindfulness is not restricted to Buddhism, Buddhists or Buddhist meditation. Indeed, there are several types or forms of Buddhist meditation, and Buddhists do not claim to ‘own’ or have a monopoly on mindfulness and mindfulness meditation. In short, any person can practise mindfulness, irrespective of their religion or lack of religion.

Myth No. 3: Mindfulness is a philosophy

Again, incorrect. Mindfulness is not a philosophy. A philosophy ordinarily consists of numerous teachings, ideas or principles which collectively provide an overall coherent view of the purpose or meaning of life. There certainly are certain teachings associated with the subject of mindfulness, but mindfulness as such does not seek to explain the purpose or meaning of life.

Myth No. 4: Mindfulness is a method and technique of meditation

Now, we must be careful here. Mindfulness is meditation but in a very special, indeed unique, sense. You see, mindfulness differs from all other types of meditation. Other forms of meditation involve the 'method' or ‘technique’---oh, how I hate those words---of concentration upon some image (be it physical or mental) or sound, and are designed primarily to calm the mind. As such, other forms of meditation provide little or no insight into the action of the present moment including one’s consciousness and external surroundings. Mindfulness does involve attention but not concentration as that word is ordinarily understood, although some amount of concentration in the form of a 'watchful' physical and psychological presence is certainly included in attention. Mindfulness is a means by which we can gain understanding and insight into ourselves and our behaviour. Mindfulness requires no 'method' or ‘technique’ as such, but is simply the direct, immediate, and unmediated experience of life as it unfolds from one moment to the next. Mindfulness is something which happens, all day long, as soon as we remove the barriers to its happening. Mindfulness has been described as a natural---naturalistic might be a better word---practice which ‘takes’ meditation and then applies it in a direct and most practical way to one’s whole day, indeed one’s entire life.

Whenever I mention that I'm into mindfulness some people immediately think of yellow robes, gurus, transcendental states of consciousness, mind-altering drugs, alternative medicine, alternative spirituality, out-of-body experiences, escapism, and just plain wackiness. Mindfulness is none of those things. Mindfulness is simply going about your daily, everyday life---with your eyes wide open and your mind open, curious and engaged. Got that? Then please never forget it---and pass the word around.

All you need to practise mindfulness is a purposively open mind---and, most importantly, a mind that is curious and receptive to whatever is happening in your moment-to-moment experience of daily life. And, after all, is it not self-evident that it helps to be purposefully alert, receptive, and attentive to what is going on in and about us?

So, what then is mindfulness? My short answer is this. Mindfulness is self-education. It's a school for life, where the learning is in the living.

The photos in this post were taken by the author on his
recent trip to France and are of various scenes in the city of Nantes.

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MINDFULNESS MAY HELP WITH MENOPAUSAL DEPRESSION

Psychotherapy and mindfulness techniques could help many women who experience depression during menopause, according to a review of existing research.

 

Too few studies have looked at whether cognitive therapies are good alternatives for women who can’t or don’t want to use pharmaceutical treatments to offset the symptoms of menopausal depression, but the handful that have done so have mostly shown positive results.

Cognitive-behavioural therapy helps patients change the way they think and feel to lead more productive lives. Behavioural therapy focuses more on modifying actions to stem self-destructive behaviour. Mindfulness meditation helps patients to better tolerate and deal with stress.

 

In 2013 Dr Sheryl M Green [pictured left], co-author of The Cognitive Behavioral Workbook for Menopause, and her colleagues searched 5,126 studies and found only two on the use of cognitive, cognitive-behavioural or mindfulness therapies for women with major depression during menopause. Both studies showed that women improved after cognitive-behavioural therapy. In the first study, half of the 169 menopausal women who had 16 sessions of individual therapy were much less depressed afterwards and 25 per cent were no longer depressed at all. Women were also much less depressed after 16 sessions of a two-hour, twice-weekly group therapy in a second study with 44 participants.

 

In 2014 Green’s team broadened its search, including studies that looked at depression as one of several menopausal symptoms and came up with 12 more.

Women tended to feel less depressed after therapy involving education, coping skills and muscle relaxation for menopausal symptoms in several of those studies. However, an educational seminar alone didn’t improve their moods. They also felt less depressed after mindfulness-based stress reduction and relaxation techniques, plus diaphragmatic breathing, according to studies on hot flashes and mood.

However, women didn’t always feel less depressed after cognitive therapies. In some cases, Green’s team writes, this might be because women need programs geared toward their specific physical issues, such as hot flashes or vaginal dryness, and feelings about going through the transition.

Some of the studies in the review were small, the authors caution, and did not include enough follow-up, didn’t have a comparison group or included only women who were mildly depressed. These limitations and the fact that there wasn’t much research to begin with mean more is needed, the authors say. 'Even though the literature is still in its infancy with establishing cognitive-behavioural therapy as an effective treatment for menopausal symptoms, and menopausal depression more specifically, cognitive-behavioural therapy has received empirical support and high acceptability for over three decades with many mental health and physical difficulties,' Dr Green says. 'With its low-risk nature, it is something that I continue to practise with menopausal patients who cannot or choose not to take medication---with suceess.'

 

 

Resource: Green SM, Key BL, and McCabe RE. ‘Cognitive-behavioral, behavioral, and mindfulness-based therapies for menopausal depression: A review.’ Maturitas. DOI: http://dx.doi.org/10.1016/j.maturitas.2014.10.004

 

 

 

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MINDFULNESS AS SOFT FOCUS AWARENESS

One of the best books ever written on Mindfulness---not only for beginners but also for others---is Mindfulness in Plain English by the Sri Lankan Theravada Buddhist monk and author Bhante Henepola Gunaratana (pictured above). I wholeheartedly recommend it, as well as all other books written by ‘Bhante G.’

Mindfulness is many things, but above all Mindfulness is the bare attention to, and the choiceless (i.e. no preference, and no prejudice) awareness of, the action and content---both internal and external---of the present moment unfolding from one moment to the next. (Note. It is the attention that gives rise to the awareness.) Mindfulness is not only awareness, it is also the awareness of awareness. But exactly what sort of awareness? Well, for one thing, it is a curious awareness, that is, one in which the observer---that is, you, the person that you are (not some supposed 'inner' observer in your mind)---is open, spontaneous, passively inquisitive, and, above all else, flexible. Also, the awareness is not only direct and immediate, it is of a ‘soft focus’ kind. Never forget that. Bhante G has this to say about the matter: 

When you first become aware of something, there is a fleeting instant of pure awareness just before you conceptualize the thing, before you identify it. … It is that flashing split second just as you focus your eyes on the thing, just as you focus your mind on the thing, just before you objectify it, clamp down on it mentally and segregate it from the rest of existence. It takes place just before you start thinking about it--before your mind says, 'Oh, it's a dog.' That flowing, soft-focused moment of pure awareness is Mindfulness. In that brief flashing mind-moment you experience a thing as an un-thing. You experience a softly flowing moment of pure experience that is interlocked with the rest of reality, not separate from it. …

Bhante G goes on to say that Mindfulness is akin to what we see with our peripheral vision ‘as opposed to the hard focus of normal or central vision.’ Now, here is what I think is the really important thing. In Bhante G’s words:

Yet this moment of soft, unfocused, awareness contains a very deep sort of knowing that is lost as soon as you focus your mind and objectify the object into a thing. …

Let’s say that you’re driving your motor vehicle in the middle lane on a six-lane highway. Using your peripheral vision you become aware that there is on your side of the road and more-or-less level with you a red truck in the left lane and a black or dark blue car in the right lane---it doesn’t matter what. You are aware they are there. You don’t need to look closely. It’s more than sufficient that you’re aware they are there---and you immediately adjust your position in your lane to make sure there is no contact, while all the time keeping your eye on the road and looking directly ahead. That is the way to go!  

Bhante G makes the undeniable point that, in the ordinary course of our experience of things---that is, so-called ‘ordinary perception’---this ever-so-brief moment of ‘soft, unfocused, awareness is ‘so fleeting as to be unobservable.’ Yes, we squander the moment, so to speak. We let it die on us completely. So much of our so-called experience of life is, well, a total non-experience. We are not even ‘alive’ to it. Yes, I estimate that as much as 80 or 90 per cent of the moments of our life ‘experience’ are not experienced by us at all. It’s like we are not even alive for most of the time. Sad---very sad---when you stop to think about it.

Yes, we choose to be ‘alive’ (in a sort of a way) to some perceptions but we let it die on us and quickly make it---and ourselves---the past. We note the perception. We label the perception. We react to the perception (in the form of, say, attachment or aversion) on the basis of, among other things, mental images, memories, opinions, beliefs, judgments, prejudices, preferences, evaluations, as well as so-called knowledge and conditioning---and we interpret the perception. Instead of just 'seeing' or 'observing' in a direct, immediate and spontaneous manner, we subject the otherwise fleeting perception to the whole content of our consciousness stream. And, not only that, we start to analyse and judge it---thinking, thinking, thinking. There is no end to it. And where there is thought, there is no awareness. None.

The result---analysis paralysis, judgment, all rooted in the past. For varying lengths of time we cease to be present in the now---we’re stuck in the past. And that's not a good place to be.

In the words of Bhante G, ‘[t]hat original moment of Mindfulness is rapidly passed over.’ He then goes on to say that the purpose of Mindfulness Meditation is ‘to train us to prolong that moment of awareness.’ Now, we are talking about a 'still' moment of ‘pure’, unadulterated, unconditioned (that is, not-in-the-past) awareness---before we start mentally riding off in all directions, so to speak. Bhante G refers to this moment of awareness as a ‘flowing, soft-focused moment of pure awareness.’ Beautiful words. J. Krishnamurti has written, 'To see temporarily is sufficient. If you can see it for a fleeting second, it is enough, because you will then see an extraordinary thing taking place.' He is talking about an attention that is total and complete, that is, direct perception---without memory and thought taking any part in it. Elsewhere, Krishnamurti refers to the state of mind in which there is 'total seeing' as a 'state of negation' in which there is no identification and there are no evaluations, no justifications, no condemnations and no defences. It is a mind or mind-set that is 'choicelessly still,' yet at the same time 'fully awakened.' In the words of Krishnamurti, 'Seeing is one thing and seeing something is another.'

People say to me, ‘Surely there is a place for analysis, judgment, and the like?’ Of course there is. As a practising lawyer I would get nowhere without analysis and judgment of complex sets of facts and circumstances falling for consideration and advice. But, having said that, we are talking about moment-to-moment choiceless awareness and experience of life as it continuously unfolds from one moment to the next. Don’t let those precious moments ‘die’ on you by letting your mind stop to label, analyze and judge. Instead, stay soft-focused in the now, remaining curiously but passively alert to each perception---that is, ‘flashing mind-moment’---as close to its moment of ‘arising’ as is humanly possible in all the circumstances of the moment. Do that---and you will truly come alive!

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THE MINDFUL ART OF KNOWING ONESELF

Most of us---except those who, for reasons best known to themselves, prefer the 'unexamined life' (which, as Socrates supposedly pointed out, is not worth living)---want to know more about ourselves. We want what is often referred to as 'self-knowledge,' for with that, so we have been told, comes a certain 'power,' 'presence' and---most importantly---'peace of mind.' However, few of us have any real idea of how to gain true knowledge of who we really are.

Many people meditate, in various well-known ways, in order to gain so-called 'self-knowledge.' However, as the great Indian spiritual philosopher Jiddu Krishnamurti (pictured left) pointed out more than once, without knowing yourself there cannot possibly be a state of meditation. Meditation is self-knowledge. Self-knowledge is meditation.

That is why mindfulness meditation has one great advantage---it actually has several---over other forms of meditation where the ‘method’ employed is usually to sit still and concentrate. Mindfulness meditation, on the other hand, ‘happens’ while living, so to speak, and is applied to the whole of one’s life and daily living---from one moment to the next. It is meditation without ceasing---something like what the Apostle Paul (pictured below right) perhaps had in mind when he gave the advice to ‘pray without ceasing’ (1 Thes 5:17). True meditation has no ‘method’---it simply happens all by itself or not at all. It ‘happens’ when you simply---observe! Here is a YouTube video clip in which Krishnamurti and Dr Allan W Anderson have a discussion to find out what meditation truly is:

True self-knowledge means knowing the whole content of your mind and consciousness and the experience of your body---yes, every thought, every feeling, every mood, every sensation. And what do I mean by ‘knowing’? It means paying bare attention to, and being choicelessly aware, of every thought, every feeling, every mood, and every sensation, as they arise from one moment to the next, and observing where they come from. There must be no analysis, no judgments, no interpretations, no self-criticism. If you engage in any of the foregoing, you are no longer living in the present, you are back in the past---inextricably caught (indeed, bound) up in bundles of memories, belief systems, opinions, ideas and so forth. Bad stuff. You bet! Why? Well, it’s very simple. All those things prevent you---yes, prevent you---from experiencing life in all its directness and immediacy.

That is why I am totally and implacably opposed to religions and ideologies which require you to believe 'this' or 'that.' Unfortunately, Christianity, except in its more liberal, progressive and esoteric forms, is a religion of beliefs. Buddhism, Hinduism, Judaism and Islam are not, for the most part, religions of belief. You can be a Buddhist, Hindu, Jew or Muslim without holding any specific beliefs. Not so with Christianity, the two main creeds of which begin with the words 'I/We believe.' A so-called 'secular Christian' is an oxymoron if ever there was one, but there can be, and indeed are, secular Muslims, Jews, etc. As for ideologies, Marxism is an example of a belief-based ideology, but I digress. Forgive me. 

Beliefs are a menace to society---and a total, impenetrable barrier to true knowledge and wisdom. Beliefs are always someone else's 'version' of reality---the result of someone else's conditioned mind, mental habits and fragmentary thinking, that is, the past. There is nothing of any value to believe, and there is nothing to be gained by believing anything or anyone. Just observe. Then you will know---and understand. You do not need to believe anything, and if you truly want to know---don't believe! Beliefs, being 'mechanical' in nature, and constructed entirely of past thoughts, are for spiritual cripples---that is, those who can't, or won't, think for themselves. In that regard, I have always found helpful these words attributed to the Buddha: 'Do not believe, for if you believe, you will never know. If you really want to know, don't believe.' My point exactly.

So, we must merely observe, that is, be aware---choicelessly so---of the movement of the mind, otherwise you are back in the past---the so-called conditioned mind with all its baggage and wallpaper. Merely observe.

Of course, that’s not an easy thing to do. As soon as we become aware of something, we almost invariably start to analyze, judge, form an opinion as to whether or not we like it, and so forth. We get caught up in the movement of the mind, which is nothing other than the ‘self.’ As I have said many times before, the problem with the movement of the mind as self is that it is a veritable prison. Unless we are freed from the bondage of self, there is no hope for us. The thousands of ‘I’s’ and ‘me’s’ are nothing more memory and habit.

Krishnamurti denied the separate, independent existence of a ‘Self’ (with a capital ‘S’)---that is, a ‘Supreme Self,’ a ‘Big Self,’ a ‘Higher Self,’ or ‘Atman.’ For Krishnamurti, any such concept was ‘still within the field of thought.’ Possibly. However, the ‘Self’ of which I speak is simply the absence, or freedom from the bondage, of the thousands of ‘I’s’ and ‘me’s’ which, in themselves, have no separate, independent existence. As I see it, the ‘Self’ of you is nothing more nor less than the presence of the very livingness of life in you and as you---that is, the person that you are. End of the matter. I am not referring to anything ‘supernatural’ or ‘hocus pocus.’ When you get rid of the ‘little selves’---which are illusory in any event---you are left with the so-called ‘Big Self.’ It’s as simple as that---so please keep it simple.

Most self-knowledge is anything but knowledge of the person that you are. All too often, the knowledge is nothing more than the ceaseless, mindless, senseless activity of the waxing and waning I’s’ and ‘me’s’ which are solely the result of conditioned mind and thinking. The result of such ‘self’ observation? More and more bondage to self. More and more self-obsession and self-absorption. Not a good thing.

You are wasting your time meditating unless you understand the reality of what I have just written. Krishnamurti wrote that you must first establish ‘deeply, irrevocably, that virtue which comes about through self-knowing, is utterly deceptive and absolutely useless.’ Strong stuff, but undeniably true.

So, don’t engage in self-deception, which is just another way of describing what the world refers to as so-called 'self-knowledge.' The true ‘emptiness’ of which the mystics and the holy ones---in all religious traditions and none---have spoken comes from a total surrender, a letting go, of all desire to do anything other than to observe, to be aware, to know---yes, a letting go of 'self.' Freedom comes from the realization that only a free mind---a mind which is free from conditioning and beliefs of all kinds---can both enquire and know. The problem with most Westerners is that we have taken too seriously the ‘advice’ that we must analyze everything, form opinions, believe this or that, and so forth. It’s all self-deception and self-delusion. There is no ‘way’ to be free---and certainly no ‘path.’ The way to be free is to be free.

There is no ‘path’ to true self-knowledge. There is no ‘technique’ or ‘method’ that can be employed, so don't bother trying to find one---and reject all those so-called 'gurus' and 'teachers' who would try to teach (or sell) you one. If you are looking for, or relying upon, any of those things or persons, you will not acquire self-knowledge. You may acquire knowledge of ‘this’ or ‘that’---but no knowledge of the person that you are. I am deadly serious---as always.

Acknowledgment is made, and gratitude is expressed,
to the Krishnamurti Foundation of America, Ojai, California, USA.

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