The Attention Economy
The human mind is like a lens or pair of “psychedelic sunglasses” through which we view the world. It is a pattern perceiving and matching machine that presents a metaphorical version of the reality we are (also referred to as Presence, Being, No-self, True Nature, Buddha Nature, Emptiness, and Stillness, amongst many others) and through which the otherwise indifferent attribute of the reality we are that is referred to as awareness (also sometimes referred to as Consciousness, the Observing Self, or Pure Knowing, amongst others) can focus itself (also sometimes referred to as attention) to be aware of specific perception of patterns or individual patterns that are metaphors of itself (also sometimes referred to as appearances, conventional forms, objects, seen forms, amongst others).
Through this, the mind can record (also sometimes referred to as adaptable learning or programming, cultural conditioning, genetic inheritance, or metaphorical pattern matching) so it can recognise and codify various experiences, which it broadly classifies metaphorically as the mind, body, and universe as a whole. This serves as a basis for practical human survival and creative expression (celebration) of the life-affirming nature of itself (sometimes referred to as universal love, Buddha state, Natural state, Courage, Compassion, and Wisdom).
By the grace of conscious recognition of reality by itself, the life-affirming nature of this reality is instantaneously experienced. It becomes apparent that all reality (that which is aware of the metaphorical perception of the mind and the metaphorical patterns it is aware of) is the same reality and is perceived and experienced as such. The understanding is revealed that what is perceived by the mind is not some external separate objective reality but a form of reality. This being the case, it is understood that what appears metaphorically is not given but created by the very act of giving attention to it. In other words, the same patterns that are perceived are themselves shaped by the intention of the perceiver.
This intention, by its nature is life-affirming, universally loving and a creative aliveness force. Thus, the more the life-affirming nature of reality is experienced by itself, the more patterns appear that reflect this nature. As the Buddhist saying goes, there are not two worlds, good or evil in themselves; the difference lies solely in the good or evil of our minds. Here good or evil means whether we are consciously in connection with our true nature or not. In the latter case, if not, then everything is viewed as a separate objective reality, and our psychology will learn on this basis. The world will reflect the perception of this separateness, thus apparently confirming it.
If it is the case that it is the conscious reality that is “choosing” to focus its attention that co-creates the patterns the mind perceives, it must follow that it is this same conscious reality that chooses to be aware of itself and consciously understands and experiences its nature. The word “choice” is used advisedly. We should not think of this aware reality in the same way we think of a human mind as some separate self. Reality is an impersonal process. Physics calls this “choice” quantum switching between two possible states, and perhaps that’s a better way to think of it.
What is happening to our mind and body right now is not due to individual agency; it is an expression of this impersonal flow of reality. So, conscious experience of this reality is always an impersonal process that is beyond the control of any human mind. Nevertheless, once reality knows itself this is reflected in the thoughts and feelings of a human mind that can then point back to this reality. This is why all great Buddhist and spiritual teachers implore other minds to recognise their source reality, for to do so is to be instantly free of the neurotic psychological belief that the mind is the home of a separate self.
Without this fundamental recognition of true nature first, then, we are simply a mind trying to be something else, and, in the words of Buddhism again, this is an endless, painful austerity of searching for our home. Nonetheless, although this recognition is an impersonal process, its effect on the individual mind is to impel it to attempt, through teachings, the opening of other minds. It seems that the aware reality we are likes to share the experience of itself quite naturally with different minds, not for any political or social or worldly agenda but as a natural effect of love loving itself. Of course, the side effect of this is to create individual lives and a community that has a fundamental respect for the dignity of all life as an axiom of its social infrastructure, and this cannot be a negative thing. It is desirable, even on a relative level.
The power of attention (the focusing of awareness) is, therefore, critical and remarkably powerful. Quite naturally, many minds have realised this, which is why they create a social infrastructure that attempts to grab attention at every point for attention constantly is political and economic power. Those minds are like children playing with an atomic bomb. They know not what they do and are drunk on its power. Attention is money and power for these minds. As reality awakens to its nature and realises that what it attends to it creates, those minds that bask in this realisation can see clearly that other minds, still trapped in the illusion that they are the master of their destiny, are constantly using attention as a potent economic weapon for their selfish ends.
This is why the futurist philosopher Dr Hazel Henderson pointed out in her writing on the "Attention Economy" that human attention is becoming one of the most valuable commodities in the modern world, particularly with the rise of digital media and technology. In her conclusion, Henderson emphasises the need to be aware of how our attention is being captured and directed by various platforms and entities. She advocates for a more conscious use of our attention, urging individuals and societies to recognise its value and protect it from constant distractions and manipulations. Her work calls for a re-evaluation of how attention resources are allocated, suggesting that a more mindful approach can lead to better personal and societal outcomes.
We cannot superimpose or anthropomorphise any agenda of reality. To do this is to create a belief structure leading to religious dogma. What we can say is that, indeed, it is naturally the case that awakened reality naturally desires to liberate minds from psychological suffering and see that they are the servant of this reality, not its master. The effect of this is, in human terms, a life that is founded increasingly on respect by the human mind for the power of its source is universal life-affirming love for all things living or not.
In this respect, we can view every human mind as a potential portal for this life-affirming truth to shine freely. What is critical to understand is that even one such portal can bring about a remarkable transformation that is very much more powerful than a mind that is currently deluded as to its nature. After all, the mechanism by which we co-create the appearance of the universe through what we attend to is a truly profound principle. Therefore, if even one mind realises this, then it can hold the vision of a world where life-affirming qualities are its basis. From this perspective, we can see that perhaps part of this process of celebration in human form is the very challenge itself of opening minds so that they can appreciate their true nature.
Love
Freyja