salty-J wrote:.....that is my question.
I had been noting in meditation, but I am reading Eight Mindful Steps to Happiness, and Bhante G says he does not recommend noting, as it takes time, and everything happens so fast, I guess you'd be taking the focus off the present moment in order to think in order to note...
I got the impression noting is very popular as a part of meditation, and wondering if any of you don't do it, or whether you do or not, and your experiances and/or opinions regarding it as a part of mindfulness of breath meditation.
Vipassanā practice is a full and continuous attention to the object. This involves two aspects of concentration, vitakka and vicāra: aiming and rubbing discussed above. These two jhānic factors keep the mind absorbed in the object of noting. If they are absent, the mind will stray. Bombarded by sense objects and kilesas, especially the kilesas of longing for sensual objects, the mind will be engulfed by delusion and ignorance. There will be no light, no chance for the remaining three jhānic factors to assemble with the first two to create the environment of peace, clarity and joy where insight blossoms.
Guy wrote:If my mind is already relatively peaceful then I might just start watching the breath without any inner-speech.
Ajahn Brahm wrote:Sometimes we assume it is through the inner commentary that we
know the world. Actually, that inner speech does not know the world at
all. It is the inner speech that spins the delusions that cause suffering.
Inner speech causes us to be angry with our enemies and to form dangerous
attachments to our loved ones. Inner speech causes all of life’s
problems. It constructs fear and guilt, anxiety and depression. It builds
these illusions as deftly as the skillful actor manipulates the audience to
create terror or tears. So if you seek truth, you should value silent awareness
and, when meditating, consider it more important than any thought.
U Pandita wrote: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.
Guy wrote: While I acknowledge that noting is a skilful practice in bringing the mind closer to the present moment, it is still lagging behind the present moment as Ajahn Brahm explains in "Mindfulness, Bliss and Beyond" and eventually even noting can be dropped (and should be in the method I practice).
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