Today we are diving even deeper in our mental world. Volitional or mental formations are subtler than the previous aggregates, making them harder to notice without meditation experience. Once we’ve felt something and labeled it, a mental impulse arises, driving us toward action. This entire process can occur in less than a second. For example, imagine someone in a crowded area pushes your body (rupa), you immediately feel an unpleasant sensation (vedanā), label it as disrespect (saññā), and in a split second, the impulse to punch back (sankhāra) arises. Once this process is set in motion it is very difficult to stop it.

This shows how mental formations—driven by our perceptions and feelings—lead directly to action, often before we even realize it. The Buddha said that mental formations are karma itself, as they set the chain of actions in motion. Mental formations include thoughts, intentions, attitudes, and impulses, which often determine how we act in the world.

1. Illusions

We often identify with our mental formations, creating illusions about who we are. These illusions can take different forms:

“I am a mental formation” (e.g., “I am an anxious person,” “I tend to overthink,” “I am very impulsive”).

“I have a mental formation, and it is mine” (e.g., “My anxiety is terrible today,” “I have an anger problem”).

“I exist within a mental formation” (e.g., “I feel trapped by my indecisiveness”).

The illusion here is in thinking that these mental processes define who we are. In reality, mental formations are not fixed; they arise and pass away under various conditions. They change not only throughout our lifetime but even within a single day. For example, you might feel confident in the morning but insecure by evening, depending on external circumstances, emotional states, or even simple bodily conditions like hunger or tiredness.

Our habit of labeling ourselves according to certain tendencies can entrap us. When we say, “I am an anxious person,” we create a self-identity around anxiety. But this is an illusion, because anxiety is just a mental formation that comes and goes. By clinging to this label, we reinforce the belief that it defines us, making it harder to let go of or see the impermanence of our experience.

In the same way, if we refrain from placing others in boxes with labels, we grant them the same dignity and freedom. By recognizing the fluidity and impermanence of mental formations in others, we stop reducing them to fixed traits, allowing more space for growth and understanding.

Instead, recognizing that these mental formations arise due to conditions—and that they are impermanent—gives us the space to see ourselves and others differently. Just as a wave rises and falls in the ocean, our mental formations are temporary and conditioned, not the unchanging essence of who we are.

Illusions manifest as two extreme mental actions that can be called as either “too much” or “too little”:

2. Too Much

When there’s an excess of mental formations, we get caught in overthinking, endless planning, and mental loops. This could manifest as anxiety, overanalyzing, or holding onto grudges. We become lost in the “whirlwind” of thoughts without real clarity or purpose.

Example: A person with anxiety might continually imagine possible outcomes, creating scenarios that don’t exist and amplifying their suffering.

3. Too Little

On the other hand, when we pay too little attention to our mental formations, we may become passive, directionless, or avoidant. This could manifest as avoiding necessary action, ignoring emotions and thoughts, or running from responsibilities.

Example: A person stuck in indecision might avoid making any plans, neglecting the necessary mental effort to engage with the world.

4. Wisdom

Wisdom lies in recognizing cause and effect within mental formations. Overthinking without action creates stress, while avoiding mental engagement can lead to stagnation. The middle path involves observing when mental formations arise, understanding their causes, and adjusting their intensity.

Key point: Don’t be a slave to your mental formations. You can form them, modify them, or let them dissolve by observing how they arise and influence action.

5. Practice

Daily mindfulness:

Observe what triggers your mental formations and what makes them fade. By cultivating awareness, you can adjust your tendencies—sometimes by engaging more actively and other times by letting go.

If you set a specific intention, like “I don’t want to be rude anymore,” pay attention to how actions can sometimes arise faster than you expect. This is a sign of developed meditation—you are starting to notice the automatic nature of your reactions. Most people believe they act voluntarily, but with enough meditation practice, you begin to see how many actions arise without a conscious decision.

Once you are able to observe this process, try zooming in even more. This may take time, but with patience, you’ll notice that when a certain impulse arises, a strong sense of “I” is born along with it. For example, thoughts like “I want to do this!” or “You are disrespecting me, and you are forcing me to be rude to you. I will show you who’s in charge!” will start to surface.

When you become aware of this strong sense of “I” arising, stay with it long enough to observe it in what feels like slow motion. Notice the power and energy it holds, and try not to act on it immediately. You may be amazed at the intensity of the energy driving that sense of self, and by refraining from immediate action, you can gain insight into the true nature of these impulses.

Meditation:

During meditation, observe the arising of mental impulses. When your mind generates a thought like, “I want to stretch my legs,” “I need to scratch my nose,” or “I should call my friends,” don’t act immediately. Let the thought pass through your consciousness and remain in observation mode. Without trying to fight it off, simply acknowledge it. This practice helps you move beyond impulse-driven actions and operate from a place of insight. By doing so, you also begin to free your sense of “self” from conditions a little more, loosening the grip of habitual responses.