Mindfulness and mental habits
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In mindfulness, we try to stay in the present moment, being aware of what we are doing and experiencing right here and right now. For the most part, the things that upset us are things that happened in the past, even if the past was just 5 minutes ago. Dwelling on the past would be outside of mindfulness.
A great dhamma talk I've read on this subject is from Ajahn Sumedo called In the moment of mindfulness, there is no suffering.
In the moment of mindfulness, there is no suffering. I can’t find any suffering in mindfulness; it’s impossible; there’s absolutely none. But when there’s heedlessness, there is a lot of suffering in my mind. If I give in to grasping things, to wanting things, to following emotions or doubts and worries and being caught up in things like that—then there is suffering. It all begins from my grasping. But when there is mindfulness and right understanding, then I can’t find any suffering at all in this moment, now. This is about this moment here and now.
I encourage you to read the rest of the dhamma talk to be inspired to try to live in this present moment.
Regarding realizing you are upset about something that occurred in the past, the simple technique of noting and observing your feeling, such as noting "angry...angry" or "disappointed...disappointed" without replaying in your mind the incident which made you angry or disappointed can help you see that feelings such as these are fleeting and impermanent. They come and go and we can help ourselves see their impermanent nature by not "feeding" them with overthinking them or dwelling in the past but remaining in the present moment and impartially observing that feelings arise and cease.
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... do you change it to positive mental quality ...
If any of the Nīvaraṇa arises you can apply the antidote to it. Also see: Nīvarana,pahana Vagga and Nīvaraṇa
... or just watch it?
You can do this also. There is always a sensation associated with the hindrances. If you are angry you get a burning sensation. If you have sloth or torpor you feel heavy.
Someone angry for 'no reason', but actually there is a reason if one keeps the mindfulness.
This is some stimuli at the scene door which give an unpleasant sensation.
... By realizing this we are no longer angry.
These mental states are impermanent. When the cause, initial stimuli or / and the subsequent mental proliferation disappears then result (anger) disappears. Also see: Dependent Arising
Is this also a practice of mindfulness or analyzing?
This is a form of analysing the impermanence of feelings arising from this mental state. It can be taken as Dhamma vicaya which is mindfulness. Basically you look at the arising and passing of sensations pertaining to the hindrance.
Which one is the correct practice?
All he following you mentioned are correct:
- apply antidote
- being mindful of the impermanence or arising and passing of sensations (or phenomena what is felt) pertaining to the hindrance
- analyse the impermanence or arising and passing of sensations (or phenomena what is felt) pertaining to the hindrance (same as above)
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