Mind is invisible, mysterious, and hidden from plain sight, so it is not easy to understand what it is all about. We cannot see, touch, or measure it. Despite this predicament, we are all intimately acquainted with it unless you are “out of your mind.” Mind is the essence of who we are, our innermost feeling of being alive and present. All we know about ourselves, others, and the world is the mind’s work. Our mind is a time traveler with the ability to reflect on the past and envision the future. It also refers to our consciousness, the experience of knowing with awareness. But the mind also includes the processing of information independent of awareness. Generally speaking, information processing begins with perceiving the stimulus, encoding and storing the perceived information, retrieving it, making decisions on what to do, and then enacting it.
Do you remember the infamous iceberg metaphor about the mind? Can you imagine that 90% of the mind's action is beneath the surface of our consciousness?! Just like a computer, the mind does most of the work quietly without bothering us. All in service for survival and prosperity. It can be said that the mind is a source of everything from perceived sensations and feelings to thoughts and the initiation of action. As a result, the mind has the capacity to choose (we are creatures equipped with free will) and to experience change (you can say to have “the time of our lives”).
What is the mind?
Traditionally, the mind is considered the product of a brain (“Mind is what brain does”). * The proponents of this frequently held view claim that the mysterious nature of the mind, such as subjectivity, awareness, etc., will be revealed to us in due time with the progress of neurosciences. The direct proof that there is a strong relationship between the brain and the mind is the impact of physical brain alterations on the mind, such as traumatic brain injury and substance abuse. Both are capable of altering the mind in a profound way. Also, it has become clear that the mind is not only contained in our “head brain” but is fully embodied. The embodied mind is linked to the sensory and motor activity of the whole body that shapes our perceptions and actions. Having a body influences the interaction of the mind with the surroundings. The condition of the body gives rise to the emotional states of the mind. The rejection of previously held mind-body dualism places the body in the central role in the process of creating our mind. I remember that Freud wrote about the “body-ego” as the first manifestation of the core of the ego that develops out of self-perceptions of the body around which all other perceptions of the self are grouped, including individual memories, sensations, ideas, wishes, strivings, and fantasies.
Other proponents refer to the mind as a social process arising out of interactions within families and cultures. Language, thoughts, feelings, and our sense of identity are generated from the connections we have with other people. Relationships are the containers where our lives take place, bringing about the experience of who we are, and freeing, or constraining whom we may become. This process begins on the day of our birth (or even earlier) with the interchange of energy and information with our caregivers. The “programs” about the world, others, and ourselves are transmitted automatically by these interactions and become mental representations that shape our experiences. These so-called core beliefs, which we are usually not even aware of, could determine the course of our lives. We repeat them silently and automatically so that they become a kind of self-suggestion.
Definition of the mind
One of the longtime scholars of the mind, Daniel Siegel attempts to reconcile these seemingly contradictory notions regarding the nature of the mind. ** He argues that the mind is a dynamic regulatory process of energy and information flow which is both embodied in the structures of our nervous system and embedded in the relational space shared with others. With this definition, Siegel enters into the domain of the unity of all that exists as a flow of energy with the capacity to form patterns that we call information. This unified vision of reality is a recognition that our mind is a product of both biological and cultural evolution, which is experienced by the mind as a regulated, shared, and embodied process.
The mind is filled with thoughts, feelings, sensations, observations, memories, beliefs, and actions. These mental contents are always present and operate in the privacy of our minds as an expression of the mind’s subjectivity. This rich inner world is known only to us in its original form. Siegel indicates that one of the foundational features of the mind is that it is a complex system and that self-organizing is a way in which a complex system regulates itself. Under optimal conditions, the mind is self-organized in a manner that contains differentiated aspects that are connected - integrated from both the inside (internal attunement) and the outside (interpersonal attunement). Thus, the mind exists, not only in the inner space but also in the relational space.
Negativity bias of the mind
All of us are exposed to the same outside world and its informational messages. We filter and transform this complex outside reality using the inner lenses of our mind, which possess tremendous power in filtering input through our expectations, beliefs, and past experiences. It operates via prediction, always comparing incoming information to what it already knows, expects, or believes. Our mind has a strong tendency to monitor the environment to detect signs of danger and react with a “freeze, fight, or flight” response. Our evolutionary-designed brain operates following the principle “better safe than sorry.” As a result, we have a very efficient physiological stress response system with the tendency to get stuck in the on-position due to our minds generating anticipatory thoughts about what is coming next. Hence our mind is “hard-wired” to look for the bad news. It zeroes in on it while losing sight of the big picture and reacts intensely to anything that is perceived as a threat. Day after day, this “negativity bias” builds storage of memories hidden away from our awareness, which creates a gravitational force influencing perception, mood state, self-worth, and the overall tone of our subjective reality. With the passage of time, these negative states get incorporated into the fabric of the brain, strengthening the “freeze, fight, or flight” response and a defensive or reactive mode of existence.
Rick Hanson refers to this tendency of mind as Velcro for negativity and Teflon for positive experiences. *** Such a mind’s propensity in modern times can lead to unnecessary and excessive fears, anxiety, depressive and traumatic symptoms, deterioration of interpersonal relationships, and social conflicts. Another aspect of this “Velcro” mind is to avoid anything painful and seek out pleasurable experiences. To top it all, we constantly compare ourselves with others and come short in domains like attractiveness, wealth, intelligence, and success. Basically, our mind likes to complain, “if it’s not one thing, it’s another.” Theodor Roosevelt called this mind tendency “thief of joy” because of feelings of deep dissatisfaction, guilt, or remorse, and that may even lead to self-destructive behaviors. Technical terms used by mental health professionals to label these mind tendencies are experiential avoidance, resistance, defensiveness, and projection. All of them, at the minimum, lead toward chronicity of discontent expressed with the phrase “what you resist persists,” or, in the worst-case scenario, toward mental and physical disorders and illnesses.
I wrote about this mind “problem” in this way,
“We cannot help having minds that are driven to avoid unpleasant things and approach rewards; compare ourselves with others and feel inadequate; seek the company of loved ones and grieve when we lose them, and have awareness of our own mortality.” ****
How to cultivate the mind away from suffering
These are some of the reasons why the mind creates suffering, as per Buddha's teachings. But there is a way out, which is the cultivation of the state of mind that leads to freedom from suffering. We call that state of mind mindfulness. Buddha used the Pali word Satipaṭṭhāna. The literary translation is To Keep Attention Inside. The practice of mindfulness is thus the training of the “mental muscle” of the mind called awareness. And with that, it is the awareness of the present moment with acceptance. The present moment experience that one attends to can take many forms, including body sensations, emotional reactions, mental images, inner talk, and perceptual experiences. Practicing mindfulness leads to an increased capacity to handle any subjective experience rather than avoid it, push it away or distract ourselves from it. Therefore, one is able to make smart choices instead of being reactive or dependent on mood states. Jon Kabat-Zinn defines mindfulness as “awareness that arises through paying attention, on purpose, in the present moment, non-judgmentally in the service of self-understanding and wisdom.” *****
The three axioms of mindfulness
The three axioms of mindfulness practice are intention, attention, and attitude. Intention or purpose (why of practice) is typically on the continuum from self-regulation, and self-exploration, to self-liberation (the act of becoming one with the moment – pure awareness). Attention (how of practice) is focusing on the experience in the here and now and suspending all ways of interpreting it. The attitude we cultivate is one of patience, curiosity, compassion, and non-striving (acceptance). Intentionally attending to the present subjective experience with openness and non-judgmentally leads to a shift in perspective. The open and accepting attitude consists of attending to the “happenings” of the mind with a curious, detached, and nonreactive orientation. Rather than being “immersed” in the inner drama of our lives, one is developing a “remote” or “decentralized” stance toward all present occurrences. The word witness is often used to identify this mode of observation. One’s own thoughts, sensations, and feelings are experienced as ‘mental events’ as opposed to the essence of ‘me.’
The three skills of mindfulness
The three skills of mindfulness are concentration (focused attention), open monitoring (awareness without content), and acceptance (everything that arises). During concentration practice, we hold the object of our attention in the focus. We learn to observe clearly as if sharpening the image on the microscope. Usually, the object of concentration practice is either breath or sensation, but it could be a word (mantra), candle, or mala beats, just to name a few. The goal of open monitoring is to learn not to attach to the content of the mind. Another term frequently used instead of open monitoring is witnessing. We simply witness everything and are present to whatever is happening, such as thoughts, feelings, memories, sounds, smells, and bodily sensations, maintaining a restful but alert state of non-judgmental observing. In open monitoring, awareness of the background of experience comes to the foreground, as we develop the ability to rest in a stable sense of “pure” experiencing. By practicing acceptance, we learn to soothe and comfort. This mental orientation relates both to self and others. We desire the well-being and happiness of self and all others. In this process, we further develop empathy, altruism, generosity, love, and wisdom.
How to practice mindfulness meditation.
Let me now refer to my essay Why we need to meditate, to explain how to practice mindfulness meditation.
Many find meditation difficult or claim they are unable to meditate because they have a “restless” mind. If we compare the practice of meditation with physical exercise, we can divide it into categories of informal (e.g. walking the stairs instead of taking the elevator to the sixth floor), formal (e.g. going to the gym or fitness center and exercising under the guidance of a trainer) and marathon (e.g. long-distance running, change of diet and lifestyle, etc.). Mindfulness meditation can be understood as a mental exercise that can be practiced informally, formally, and as a marathon. *
Examples of informal practice include:
1. Paying attention to the environment. Try to experience the environment with all your senses - touch, sound, sight, smell, and taste.
2. Living in the present moment. Pay attention to everything you do, such as eating, showering, brushing your teeth, talking, etc.
3. Accepting and treating yourself as your best friend.
4. Concentrating on breathing. When you have negative thoughts, sit down, take a deep breath, inhale, exhale, and close your eyes. Sit and breathe consciously for at least one minute.
Examples of formal practice include:
1. Conducting a body scan. Lie on your back with your legs outstretched, your arms at your sides, and your palms facing up. Focus slowly and deliberately on each part of the body, from head to toe or from toe to head. Be aware of all the sensations, emotions, or thoughts associated with each part of the body.
2. Sitting meditation. Sit comfortably, back straight, feet on the floor, hands on your knees. Breathe through your nose, and pay attention to the breath as it enters and exits your body. If physical feelings or thoughts interrupt your meditation, pay attention to that experience, and then return to breathing.
3. Walking meditation. Find a quiet place and start walking slowly. Pay attention to the sensations of walking, standing, and subtle movements that maintain balance.
“Marathon” meditation is associated with a retreat from normal life into the isolation of a temple or meditation center where there is no speaking except with the teacher. This means no conversation during long hours of meditation, eating, yoga, journaling, reading, and other activities. By removing all distractions and verbal communications, one can achieve a state of deep contemplation, personal reflection, and transformation. ****
Mindfulness-based interventions
The 8-week mindfulness-based stress reduction (MBSR), developed by Jon Kabat-Zinn at the University of Massachusetts Medical School, is the earliest and best-known mindfulness intervention program. ***** It consists of weekly 2–2.5 hours of group-based classes, daily audio-guided home practice, informal practice, and a day-long mindfulness retreat. The typical session format includes: formal meditation and/or mindful movement practice; group discussion of formal and informal practice experiences, and instructor-led discussion of new material.
Over the past three decades, MBSR has stimulated the development of many other mindfulness-based interventions. More recently, there are many mindfulness-based smartphones or internet-based apps. The best known are Headspace, Calm, Inside Timer, and Smiling Mind.
The effects of mindfulness-based interventions have been monitored in the published literature focused on the best research design (randomized controlled trials, RCTs). In the period of 20 years (1995-2015), there have been over 200 published RCTs. ****** The earliest work with the MBSR program was related to treating chronic pain patients who were not responding well to traditional medical treatments. After that, many RTCs demonstrated benefits in improving biological markers of chronic stress, and the quality of life in fibromyalgia and irritable bowel syndrome. There is even stronger evidence that mindfulness-based interventions reduce depression relapse rates and improve the treatment of drug addiction. Also, several well-designed RTCs demonstrated a reduction of anxiety, depression, and PTSD symptomatology.
There is neurobiological evidence that mindfulness-based interventions change specific brain areas that serve as a buffer against stress. There is an increase in the activity, cortical thickness, and functional connectivity of prefrontal regions that are important in top-down control of the amygdala. At the same time, there is decreased activity and functional connectivity of the regions important in the initiation of the fight-or-flight stress response (amygdala and subgenual anterior cingulate cortex). In addition, there is increased activity and enlargement of the insula which is responsible for the enhanced awareness of bodily states and subtle bodily sensations. Increased activity and cortical thickness of the posterior cingulate cortex influence the improved focused attention and lessening of distractibility. *******
Some individuals might be at risk, especially with intensive mindfulness-based interventions, such as a week-long retreat. Currently, it is recommended that people with a history of psychosis, severe trauma, suicide attempts, dissociative tendencies, and active use of substances, avoid “marathon” or other intensive mindfulness programs.
In conclusion, we all can benefit from better understanding our minds by learning how to become “scientists of our own minds.” One of the most effective ways to achieve this goal is the practice of mindfulness. The expected outcome of this practice is the enhancement of focus, clarity, and wisdom, interrupting the functioning of the mind's autopilot, developing metacognitive awareness, responding skillfully, and living compassionately. To this end, I leave you with a strong desire that you know love, joy, wonder, and wisdom, in this life, just as it is.
* The Society of Mind, by Marvin Minsky, Simon & Schuster, 1968
** Mind: A Journey to the Heart of Being Human, by Daniel J. Siegel, W. W. Norton & Company, 2016
*** Buddha’s Brain, by Rick Hanson, New Harbinger Publications, 2009
**** Reflections of a psychiatrist, by Zelko Leon, Independently published, 2022
***** Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness, by Jon Kabat-Zinn, Random house, 1990
****** Mindfulness Interventions, by J David Creswell, Annu Rev Psychol., 2017; 68:491-516
******* The neuroscience of mindfulness meditation, by Yi-Yuan Tang, Britta K Hölzel, Michael I Posner, Nat Rev Neurosci., 2015; 16(4):213-25
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