meditation

Non-self-referential Labeling

In labeling one is trying to use an objective description of what is happing rather than a self-referential perspective. Describe what is noted without the use of the word I. In describing a sensation from the I perspective will only support reification of self and subsequent identification with it.

Label what is present by “NAMING IT”

This initial approach to labeling is to name the content, what is known. This can include several options. One could label the type of sensing, the sensation that is known in a general sense, the sensation that is known in a more specific sense, the interpretation of what is known and the reactive self-referential thoughts and emotions. Conventionally one might say: “I am hearing. I am hearing a sound. I am hearing the sound of a bird. I am hearing a pleasant sound of a bird. I am enjoying the sound.”

Preferably one would label in the following manner without the ownership of the sense of self: “Hearing. Hearing a sound. Hearing the sound of a bird. Hearing a pleasant sound of a bird. Enjoying the sound.”

Label what is present as “IS KNOWN”

Another approach to labeling content is saying what is present “is known.” One is not saying what it is known by. This open-ended statement forces one to consider the options. Is it me who knows? Or is it knowing that knows? Adding “is known” to the label points to the other aspect of the knowing of what is known, not just what is known. For example, one would say: “Judging is known. Sadness is known. Throbbing is known.”

Label what is present as “KNOWING”

This may be the most effective way of labelling as it more directly anchors one into the active process of the awarenessing of what is known. The emphasis is on the knowing rather than what is known. One can state: “Knowing (sadness, anger etc.)”

by Dr. Phil Blustein
February 6, 2026

Mahasi Sayadaw was a Burmese Buddhist monk in the late 1800’s who popularized the idea of LABELLING that was a support for Vipassana or Insight meditation. Historically sustained awareness and deep concentration states of Jhana were believed necessary before one attempted insight. Mahasai Sayadaw was more interested in Momentary concentration. The moment to moment awareness of experience without the need for deep concentration to access insight.

This was a technique where one would use one word labels to identify the experience. For example for thinking one would label the experience as thinking, planning, judging, imagining. For physical sensations one would say squeezing, pressure, throbbing, heat. For actions one could say jumping, runnning, hitting. We experience multiple sensations in any moment and it would be impossible to label all of them. Therefore we end up labelling what is dominant in the moment or what we are inclined to be interested in.

Conventionally we automatically subconsciously after contact with a stimulus place a perception on it. There is a knowing that we are seeing an apple, hearing a bird, tasting ice cream, smelling a flower, touching the soft skin of a baby or thinking a thought of anger. The problem of perception is that there may be a knowing of what is present but that does not necessarily mean one knows what they know. Meta-awareness.

In intentionally labeling the experience one is bringing meta-awareness to the moment. It supports continual awareness. This labelling of the continuous flow of experience is indicative of the impermanent nature of what is being experienced. In labelling one has to step back and observe what is present. This is helpful in non-identification with the sense of self. It helps one anchor into the experience as it is and limit the secondary meaning making and selfing.

Putting feelings into words has been shown to help manage negative emotions. Matthew Lieberman using an x-ray of the brain called a functional MRI demonstrated that individuals who labelled their emotions had an increase in the parts of the brain that are important for emotional regulation and planning, while a decrease in areas responsible for fear. Lieberman, M.D. (2007). Putting Feelings Into Words. Psychological Science 2007 Volume 18 Number 5

If you name it you can contain it

Labeling our emotions helps to control them. We are able to self-regulate our reactions more effectively.

I would suggest you experiment with labelling during your meditation. I would invite you to sit up straight and close your eyes. Now bring awareness to whatever arises and label it. As you become comfortable with labelling bring it to your life moment to moment.

by Dr. Phil Blustein
January 16, 2026

I would like to offer a practice that encompasses the totality of the components of mindfulness that includes awareness, an experiential relationship with discernment and compassion resulting in skillful action. Importantly this practice is linked to the breath as a support and symbolic representation of the underlying process. This practice may be more accessible to individuals who have a deeper understanding of their personal conditional nature of self without the need for reflective inquiry. However it may also be of value early in one’s practice as a way of representing and being in relationship with selfing.

SMILE
As soon as the mind starts to criticize and judge instantly SMILE. This is an affirmation of the spontaneous knowing of the underlying process. It is the loving smile of one’s discerning adult or mindfulness for the wounded child that is calling to be heard. It is a smile of compassion and love. The act of smiling has great physiological and emotional benefits. It supports release of feel good neurotransmitters. It reduces stress and improves one’s mood.

INHALATION
The smile is instantly followed by an inhalation. The inhalation reflects a gathering and unification of the created negative energy as a result of the conditioned creation of the sense of self. There is a collection of the dissatisfaction to a central point at the peak of one’s inhalation. It is as if one is extracting the pain from one’s human presence.

EXHALATION
What naturally follows is the exhalation. This beautifully reflects the letting go of one’s attachment to one’s personal story and identification with the sense of self. A letting go of one’s suffering.

STILLNESS
One follows the exhalation to its end. One is resting in the stillness of mindful presence to allow for innate wisdom, compassion and skillful action to arise.

by Dr. Phil Blustein
January 2, 2026

A critical aspect in mindfulness is the capacity to bring awareness to the present moment experience. However it is not just being aware cognitively of what one is experiencing but what is crucial is the capacity to have an embodied presence. To experience what is happening through one’s body to fully appreciate what is present. Too often we touch into what is happening and then quickly move on to the next hit. That is understandable when we are engaged in conversation or a task. However when there is the time it is important to practice mindfulness by allowing oneself to turn towards the experience with acceptance, openness and engagement.

When one senses a sensation it is important to then sustain the awareness of what is being experienced. As one sustains awareness what quickly becomes apparent is the the sensation will change and become less intense. This is very important in recognizing that strong negative emotions such as anger and fear are not fixed and permanent. One needs to surrender to the sensation without resistance. It is valuable to follow the sensation until it dissolves into stillness.

In following this sequence one is able to live life more fully by bringing each moment alive. There is also the capacity for a meditative observation of the impermanence of experience and critically the sense of self that dissolves and in the next instant comes into life similar but different. This supports non-attachment to the sense of self that is the segue to freedom!

by Dr. Phil Blustein
December 5, 2025

“What makes things so? Making them so makes them so.”

Our minds play a key role in how we see reality. We experience the world through our senses of seeing, hearing, tasting, touching, smelling and thinking. Our minds receive the sensation and initially there is a perception of what is sensed that allows one to identify what is present. We can know that what is experienced is an apple, car, person, sun etc.

Next our beliefs, interpretations and history with what is experienced determine its value. Value is not inherent to the experience. It is what we superimpose on it. I like gala apples. Someone else might like delicious apples. This meaning making impacts how one is in relationship with what is experienced. With resistance of desire or aversion or through equanimity of mindfulness.

by Dr. Phil Blustein
November 21, 2025