My understanding is that slowly, this whole process becomes a habit. But things are happening so quickly that unless one has astonishing powers of concentration and mindfulness, you're going to miss most of it. Ven. Sayadaw notes:Ven. Mahasi Sayadaw wrote:If one proceeds with the practice in the manner indicated, the number of objects will gradually increase in the course of time. At first there will be many omissions because the mind is used to wandering without any restraint whatsoever. However, a yogi should not lose heart on this account. This difficulty is usually encountered in the beginning of practice. After some time, the mind can no longer play truant because it is always found out every time it wanders. It therefore remains fixed on the object to which it is directed.
So I wouldn't worry about trying to catch every single moment. As we progress, we catch more and more of those moments. Meanwhile, we keep on "practicing" and building up that habit. Slow and steady is perfectly ok, I think.... on every occasion of noting, each process arises and passes away at that very moment. But, on the other hand, uninstructed people generally consider that the body and mind remain in a permanent state throughout life, that the same body of childhood has grown up into adulthood, that the same young mind has grown up into maturity, and that both body and mind are one and the same person. In reality, this is not so. Nothing is permanent. Everything comes into existence for a moment and then passes away. Nothing can remain even for the blink of an eye.
Manapa wrote:... my main issue with the noting method is that I end up noting thinking thinking thinking referring to the noting of what comes up when anything arises.
Mike,mikenz66 wrote:Personally, I've found the technique very effective.
Bhante,Bhikkhu Pesala wrote:See this chapter on the Vipassanā Jhānas by Sayādaw U Pandita.
mikenz66 wrote:Hi Manapa,Manapa wrote:... my main issue with the noting method is that I end up noting thinking thinking thinking referring to the noting of what comes up when anything arises.
Then I think you may need better instruction. .....................................
There will be moments when the mind wanders off. You will start to think of something. At this time, watch the mind! Be aware that you are thinking. To clarify this to yourself, note the thought silently with the verbal label “thinking, thinking,” and come back to the rising and falling.
The same practice should be used for objects of awareness that arise at any of what are called the six sense doors: eye, ear, nose, tongue, body, and mind. Despite making an effort to do so, no one can remain perfectly focused on the rising and falling of the abdomen forever. Other objects inevitably arise and become predominant. Thus, the sphere of meditation encompasses all of our experiences: sights, sounds, smells, tastes, sensations in the body, and mental objects such as visions in the imagination or emotions. When any of these objects arise you should focus direct awareness on them, and use a gentle verbal label “spoken” in the mind.
During a sitting meditation, if another object impinges strongly on the awareness so as to draw it away from the rising and falling of the abdomen, this object must be clearly noted. For example, if a loud sound arises during your meditation, consciously direct your attention toward that sound as soon as it arises. Be aware of the sound as a direct experience, and also identify it succinctly with the soft, internal verbal label “hearing, hearing.” When the sound fades and is no longer predominant, come back to the rising and falling. This is the basic principle to follow in sitting meditation.
In making the verbal label, there is no need for complex language. One simple word is best. For the eye, ear, and tongue doors we simply say, “Seeing, seeing... Hearing, hearing... Tasting, tasting.” For sensations in the body we may choose a slightly more descriptive term like warmth, pressure, hardness, or motion. Mental objects appear to present a bewildering diversity, but actually they fall into just a few clear categories such as thinking, imagining, remembering, planning, and visualizing. But remember that in using the labeling technique, your goal is not to gain verbal skills. Labeling technique helps us to perceive clearly the actual qualities of our experience, without getting immersed in the content. It develops mental power and focus. In meditation we seek a deep, clear, precise awareness of the mind and body. This direct awareness shows us the truth about our lives, the actual nature of mental and physical processes.
rowyourboat wrote:Now if you just add jhana to it...
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