These Are Not "Your" Thoughts

It is important to make thoughts the object of mindfulness. If we remain unaware of thoughts as they arise, it is difficult to develop a perception of their impersonal nature and of our own deep and subtle identification with the thinking process. This identification reinforces the illusion of self, of some “I” that is thinking. Meditating on thoughts is simply being aware, as thoughts arise, that the mind is thinking, without getting involved in the content: not following a line of association, not analyzing the thought and why it came, but merely being aware that in this specific moment the “thinking” is happening. It is useful to make a mental note of “thinking, thinking” each time a thought arises; observe the thought without judgment, without reacting to the content, without identifying with it, without taking the thought to be I, or the ego, or mine. The thought is the thinker. There is no one behind it. The thought is thinking itself. It comes uninvited. You will see that when there is strong distance from the thinking process, thoughts do not last long. As soon as you are aware of a thought, it disappears and attention returns to the breath. Some people may find it useful to label the thinking process more precisely, to observe different types of thoughts, whether “planning” or “imagining” or “remembering.” This sharpens the focus of attention. Otherwise, the simple note of “thinking, thinking” will serve the purpose. Try to be aware of the thought as soon as it arises, rather than a few minutes later. When they are noticed with precision and balance, they have no power to disturb the mind.

Thoughts should not be treated as obstacles or hindrances. They are simply another object of mindfulness, another object of meditation. Do not let the mind become lazy and drift away. Make the effort for great clarity with regard to what is happening in the moment.

Suzuki Roshi in Zen Mind, Beginner’s Mind writes:

When you are practicing zazen meditation, do not try to stop your thinking. Let it stop by itself. If something comes to your mind, let it come in and let it go out. It will not take long. When you try to stop thinking, that means you are bothered by it. Do not be bothered by anything. It seems that something comes from outside your mind, but actually it is only the waves of your mind and if you do not bother with the waves, gradually they will become calmer and calmer. . . Many sensations come, many thoughts or images arise, but they are only waves of your own mind. Nothing comes from outside your mind… If you let your mind as it is, it will become calm. This mind is called great mind.

Just let things happen as they happen. Let all images, thoughts and sensations arise and pass without being bothered, without reacting, without judging, without clinging, without identifying with them. Become one with the great mind, observing carefully, microscopically, all the waves coming and going. This attitude will quickly bring a state of balance and calm. Do not let the mind go out of focus. Keep the mind sharply aware, moment by moment, of what is happening, whether in the in-breath, the out-breath, in sensations or in thoughts. In each instant, concentrate on the object with a balanced and relaxed mind.

Instruction: Consciousness

One of the foundations of mindfulness is consciousness, the faculty of knowing. [The four foundations of mindfulness are outlined in the Satipatthana Sutta. The other three are the sensory objects of the body, the feelings of pleasure or aversion, and mental qualities.] One way to develop full awareness of knowing is to treat consciousness itself as the object of meditation. In any movement of the body, you can begin to feel the faculty of knowing, because the physical object is so apparent. Relax the mind and try to feel the faculty of knowing arising at the same time as the movement. It is important to remember that knowing and the object arise simultaneously. You cannot separate consciousness from the object. But it is possible to distinguish the two processes, to see that the flow of objects is one process and the flow of consciousness is another. They are happening simultaneously, with two different functions. Do not try to identify consciousness, define it or limit it with precision. It is a very subtle and immaterial object. But with a relaxed mind, we can begin to feel the process of consciousness. Because it is such a subtle object, it will force the mind to be very attentive. It is impossible to experience it clearly if the mind is loose or lazy.

Sometimes, while sitting, you can turn attention to knowing. The breath experienced as in-out or rising-falling is only a material process. The knowing of it is the mind, consciousness. When you are quiet and centered, direct attention to the “knowing.” Do not strain to find it or try to locate it somewhere in the body. Simply be aware in an easy way of the process of knowing happening.

One of the factors of enlightenment is investigation of dharma, which means the investigative quality of the mind that examines, that explores how the elements of mind function. Do not be afraid to use the mind in this way to investigate. But not with words, not with thoughts, not with concepts. Try to get a sense of the process of consciousness happening together with the object. This experience brings freedom from identification with the observer. The insight comes from the perception that observing is happening without an observer, witnessing without a witness.

Originally published at Tricycle