Friday, 23 March 2012

Mindfulness of the mind

With Mindfulness of the mind we are learning to recognise and acknowledge the whole range of mental formations as they arise in our experience. Feelings were defined as qualitative sensations of experience and are mental formations in themselves, but what constitutes mental formations exactly? They are the content and activity of the mind. The mind itself doesn’t exist as a separate entity, or permanent fixture, so we can only really know the mind by being conscious of its content. Consciousness allows us to be aware of mental formations. The mind then is understood as the flow of mental activity which is subject to frequent change.
The idea of the mind and consciousness can become complicated rather quickly and lead one down the road of philosophising. As these blog posts are primarily concerned with the experiential dimension of practice and enquiry, let’s accept for now that there is consciousness and there is content and that mindfulness here means bringing awareness and insight to the latter, which I have placed into categories below;

1.       Mental processes; thinking, imagining, fantasising, judging, reasoning, desiring, remembering, and forgetting, and so on. It includes mental formations such as beliefs, ideas, doubts, and views and more.
2.      The quality of attention and awareness; sharpness, drowsiness, sleepiness, distraction, concentrated, unconcentrated, open, curious, disinterested, scattered, cramped, aware, unaware, etc.
3.      Mental/emotional states; jealousy, irritation, annoyance, boredom, bliss, delusion, aversion,desire to harm, desire to help, excitement, etc.
4.      Emotional states; love, anger, fear, courage, empathy, compassion, etc.

Basically anything that you can define within personal experience is a mental formation of some form or other. Each has its own distinct form and flavour. None of them constitute a self or me and none of them are permanent. They have a duration and their intensity waxes and wanes. Some can be considered as explicitly positive and negative. Some are preferable to others. Some we covet and others we push away, or may not have met yet. In practising mindfulness the content is not so important. What matters is how you relate to it. The 7 factors of mindfulness remain the same as does our need to apply them to each of these phenomena as they arise in our everyday experience.
As I wrote for particularly pleasant feelings, mental formations can be highly addictive too. Practising mindfulness implies being with but not being within. As in the previous two arenas of practice, we develop the ability on the meditation cushion to observe, to experience, to allow to pass, the mental formations that arise within a given formal practice session.
In practising mindfulness of the mind we are generally guided to work with specific mental formations defined as positive or negative; though it’s probably more useful to think of them as being helpful or unhelpful. This removes some of the inevitable personalisation that tends to come with our favourite moods, emotions and thoughts. 

A fundamental approach to working with mental formations is simply to begin to recognise them as they appear and acknowledge their presence and this takes place both on and off the cushion. Being aware is the key element in all forms of mindfulness and is what allows us to engage with what constitutes our daily experiences with greater consideration. Acknowledging formations means identifying them as they are and leaving aside identification with the experience; if you experience anger for example, it is sufficient to say this is anger. By changing the personal pronoun ‘I’ to ‘this is’, we begin to weaken our association with the emotions and states we experience. We basically insert a little space between awareness and unfolding experience.  What we discover with time is that these mental states that we habitually experience are really mechanisms that separate us from naked experience.
On the cushion we can actively monitor states as they arise. It is a useful strategy for dealing with typical mental phenomena such as sleepiness, boredom, distraction, arousal, the strong desire to do something, and of course thinking and the results of thinking. Beginning meditators often don't realise that boredom, sleepiness and irritation are ripe fruit for practice and that they mark a great deal of our daily off cushion experience, or that we fill our lives up with busyness and activity in order to avoid those mental states.
If mindfulness is primarily a process of becoming aware and more present in our lives, then its deeper function of revealing the nature of things must be included as a natural deepening of practice. By acknowledging the content of our experience and removing the habit of referencing it back to an ‘I’ we can begin to allow mental formations to emerge without getting stuck to them. If for example anger arises and I hold that it is not a possession of mine, then anger is simply a response to a certain set of factors and is one of multiple options. In that case I have choice. Because by observing the nature of anger, how it begins, how it is a response to certain factors, how it builds, I can consciously choose to remove its causes, or I can simply remain with it as it arises and subsides without identifying with it. The latter can actually lead to profound insight into how we relate to anger and why we habitually relate to it in the manner that we do. This can be a liberating experience. To go one step further and see that anger is not an inherent response to particular experience and that it generally creates separation and an ‘us and them’ mentality, we can begin to realise that at the root of much of our anger is a need to shore up our defences against a perceived enemy and that behind our defences is a less than solid kingdom that we are mindlessly attempting to protect.
In developing consistency in mindfulness of the mind we start to see how mental formations are not so solid and that the typical range of mental formations we indulge in act as supports for a solid sense of self. In loosening the grip on these mental formations we start to see how helpful formations are also constructs and can be created if we so wish. It might be useful to consider helpful as that which reduces suffering. To respond to suffering whether personal or otherwise obviously becomes easier when we have developed the habit of holding on less tightly to the content of our experience.

Developing Positive Mental Formations
A more active approach to working with this area of mindfulness is actively reducing specific mental formations and consciously generating their counterparts. In working more explicitly with mental content lists come into play.  A grouping of typical mental formations listed as unhelpful in Buddhist literature includes greed, jealousy, doubt, ignorance and more. Lists act as nice reminders of some of the areas where we tend to indulge.
In practical terms though, working with rigid structures often results in our betraying the subtleties of our own personal, subjective experience, which is all we truly have at the end of the day. So, it's true that anger is generally unhelpful, but that is not always the case by any means. It is true that depression is unhelpful, but how do you relate to the bare experience of depression if you suffer from it in your life? And what is the result if we start trying to detach from, disassociates from and banish a narrow range of supposedly negative states from our experience? When fighting injustice, anger has its place. When dealing with genuine loss, profound feeling is part of the grieving process. Many supposedly negative states are rich and psychologically essential aspects of the human experience. The problem is not the state in and of itself and this is really important to understand. The problem is rather our identification with, and reactivity to mental states, and our inability to be with experience fully without getting overly absorbed by the drama of it all.
It’s useful to remember that organizations, especially those of a religious persuasion, love to give the impression of certainty and stability and lists hold that function in part. I have never been a proponent of fixed rules to govern human behaviour and it is very easy to slip into dogmatic prescription for the sake of convenience. At a social, tribal and political level, rules are essential. On a practice level though, rules are always contextual, dependently arise, are impermanent and therefore subject to change. Remember that words are suggestive and powerful symbols. We need to go through the symbolism in order to meet experience directly; this is what mindfulness is designed to help us achieve.
Part of this practice then is giving attention and space to the cultivation of positive mental states. This topic brings up questions for me regarding the line between volitional development, and making way for the natural flowering and emerging of some of the best of helpful human expression. As it often ends up being, the case is likely to be one of finding an appropriate balance between the two. Attention equals energy so in a way simply applying attention to a positive state results in its intensifying and increasing.
In NLP there is a technique called mood induction, which is ideally what contemplating positive states should do for you. I’m not a huge fan of such techniques, but they can be fun to experiment with. The Four Immeasurables are one such example in Buddhism. The idea is that you use carefully worded phrases, or creative visualisation, to evoke a feeling, or emotion. You then rest in that feeling allowing it to intensify and deepen.

May this being be happy
May this being experience deep joy
May this being experience equanimity
May this being be free of suffering

Breathing deeply and relaxing into the phrase can stimulate a more felt experience. It is important for these moods to go deeper than the intellect and with practice these simple phrases can open doors to a depth of human connection to the world that is quite profound. 

Mental Formations & Society
Mindfulness of the mind starts by having us examine the habitual mental formations that we entertain as central components of our identity. Mental formations are that, creations, constructs, forms built: they are not the genuine article. The sharing and cultivation of specific mental formations is what feeds in great part group identity and the sense of belonging that each member feels. In a group of angry anarchists, you better feel angry, or leave. Moody, isolated teenagers surround themselves with other moody, isolated teenagers. In an office full of cocky bankers, you better feel the same, because any perceived weakness or genuine empathy with the victims of your latest financial scam would force your immediate ejection from the club. Now, these are fairly gross examples, but this dynamic is playing out in subtle ways in all of the social circles that we participate in. The pariah in any group is often the person who simply felt, or desired to feel or think something alien to the group consensus. The decision to explore that impulse will almost always necessitate departure or some serious reorganising of the status-quo. It is possible to define these social constructs as temporary prison yards with unwritten rules.
Mental formations, states of being, are extremely powerful and persuasive constructs that keep us in line at all levels of social interaction and belonging. The path of renouncing these mental constructs is often a lonely one. We cannot actually isolate ourselves from the game entirely. This is something I tried to do for many years until I found a group of like-minded individuals who had the same agenda. After a while I started getting the same itch with regards a new of conformity that began to emerge with time. The problem was that that group was subject to the same need for social rules and the same need for conformity that gives the group its meaning. I don’t have as yet an answer to this issue. All I know is extremes are never wise and a honest attempt by the members of the group to make the rules explicit and agreed upon can help greatly.

Finishing up
In developing mindfulness of these mental formations, of mental content and processes, we begin to recognise that they are like feelings, they have no permanent base and they are not fixed anywhere in particular. Mental formations are impermanent; they move and shift, come and go. Authenticity is discovered between these formations and not in spite of them. Our natural self is a process, a stream of being present and open to experience, which emerges through the gaps created by no longer identifying with and attaching to specific mental formations. This doesn't result in you becoming a no-one. What does emerge though with time is the ability to allow mental formations to be part of the ebb and flow of our day-to-day experience. Mental formations no longer become the anchors through which we sustain our identity, but instead emerge as a form of play, which if we are willing, can manifest as a form of impeccable living. Impeccable living is learning to play the game of life profoundly well without ever taking it too seriously. This could just be an alternative translation of skilful means.


  1. During 10 years I just used freudian thinking to stabilize my mind, just find cause of your thinking and dig until you found all causes of your emotions.
    This was very health for my rationalism and mind calm, but I was not really detached from emotions, I just paid them in another emotional state, more and more nihilistic.
    Instead, when I practiced "no form no thinking" I destabilized my mind very well, but in that state all my Pleasure constructions(that build my mind stability in society) were fought and my mind was more clear and sharp,
    and so my body was more active and detached, my skills were enhanched when I had practiced. But remember that this freedom is not compatible with society.

    What is right to use between these 2 states of thinking?

  2. I'm not sure I really understand the question, but I'll try responding to what I think you have said :)
    It sounds like you are familiar with rather extreme approaches to exploring your mind and the relationship between clarity, sharpness and precision, and emotions and emotional content. Is that a correct evaluation?
    If it is the case, there are a couple of approaches that can help in avoiding nihilism and and extreme emotional deconstruction that you appear to have been engaged in. One is recognising that emotions without content are simply energy that cannot be got rid of. The second is to recognise that we are part of the world and the world is part of us. Progress on the path involves profound intimacy and control is a tricky and troublesome issue.
    The art of life is embracing paradox. A Buddhist wording of this is the 'middle way'. Seeing how far you can go through examining the causes of emotional and mental disturbance is a useful tactic in managing self-enquiry, but it has to be balanced with a commitment to embrace your humanity.
    'No form or no thinking' is not actually the goal. In Buddhist terms emptiness is not in spite of form, but is form, and vice versa: they are one ultimately. Emptiness means devoid of a separate, independent existence. It does not mean no-thing, which is nihilism.
    Empty mind can lead to precision as you describe, but often at the cost of our ability to embrace our feelings. We end up becoming rather robotic.
    This seems to be a form of freedom, but from what? I would guess that it is freedom from a whole range of complexities, in particular emotions that we don't want to have to deal with, but the price you pay is an inability to connect fully to others and to experience.
    It is an inhuman form of detachment that is probably quite similar to psychotic dissociation.
    A mature practice involves embracing the whole range of emotions as a source of energy and vitality. Emotions are an integral component of our humanity and should never be suppressed. The key is allowing them to be present in your experience without losing yourself in their content. There are a wealth of practices that can help with this.
    As for freedom not being compatible with society, well, that's a whole fascinating topic in and of itself.
    Freedom in a Buddhist context has all sorts of meanings. Personally the one that I find worth exploring is freedom from suffering. Being separate from the world by the way is a form of suffering and is actually a delusion.
    Freedom in this context then means an ability to be ever more present and open to the world without being in reaction to it. This does not mean being in control though and is a case of learning to move with the waves of life without being sucked under. We want to be like the surfer and not King Canute!

  3. Evaluation is correct.
    No form was just to build mental feeling of no separation, and no think (or no word) to prepare that state.
    Rationalism, sceptic thinking and sexual free way or paradoxal emotional way seem to product always psychotics dissociations in both cases.
    In first case I was more calm and patient person, many people recognized that, logic was for me really life way, but I was aware about my slowly in decisions and my detach from strong emotion,
    this gave me good stability in social behaviour, but after years it become castrating.
    When I just swapped in second case all logic was substituted by a 'impulsive' approach to world, and logic itself was paradoxically enhanched by this, emotional thinking helped, my behaviour to end an activity too, also interaction with other people was more free, but too much truthful.

    Experimenting 'middle way' and retain pure 'gray' mind state is real problem.

  4. Middle way requires a teacher or guide of some sort. It's difficult to manage on your own. 'Gray mind state' doesn't mean much to me I'm afraid. Being transparent with others and speaking the truth of things is pretty challenging for most folk who are happy to maintain the status-quo. Staying in the middle of the pack and free requires skilful means, which takes time to develop and a lot of patience.
    You're English is not so clear.

  5. Sorry, I wrote it fast, delete it.