Attention and Inattention

The nature of our self reality, is a function of the choices we make, actions we undertake, meanings we give, and values that we live our lives by.  Our values are shaped from a multitude of belief systems, some rejected, others dropped over time, some modified: what remains is the values we uphold.

Our behaviour is not causal as is demonstrated by most laws of physics. Instead, it is a function of our Identity as held in our self notion as well as the 'location' which is the context under which we act. How we then generate behaviour is a complex interrelationship, both consciously and unconsciously, which leads to an action. The action is a fused outcome of both thought and emotion.

I argue that over time we give attention to a select few thoughts, and encouraged by the accompanying emotion, we act. That shapes our decisions and how we further take action. The cycle of inference plays itself out, and we are rewarded with expected consequences for our acts. Regrettably an act, with intended consequences does not come about at all times. This unintended consequence and how we respond to it, sets up another vortex of a chain of reactions.

The pleasure seeking principle and with it the will to survive act simultaneously: we are attracted to a few things, while we are repulsed with others. The repulsion is not handled often quite subtly. We have choices to be extremely vigilant to these negative thoughts. Yet, in many cases we collude by becoming inattentive. This inattention to the emerging gestalt can occur both consciously and unconsciously.

In our social systems we inhabit, at home or at work, we pay inattention to many acts of discrimination, violence, or suffering. This collusion is not to lie, but not to square up to face facts, which would then cause us to act. Speaking the 'Satya' or truth is not acceptable: it remains uncalled out. The lie remains and perpetuates. Whistle blowers know this painfully well, as also family members, who keep family Skeletons locked in cupboards for years.

Guilt and shame remain within, and with time to cope with this it is given inattention and obliterated from memory, or given rationale that is another lie.  We experience learned helplessness, and worse still Stockholm syndrome where we are in direct collusion with the perpetrators of the violence itself.  This desensitisation of the self is not gradual: it is learned and painfully. For if we are not outraged we are not paying attention. 

Ancient rituals in tribalistic societies understand this: Joseph Campbell explains the dance of the mask. In this ritual, the frightening masks confront the adolescent and petrifies. It represents all the illusionary masks of society and to which the child must combat.  In the final ritual a fight ensures. The masked man allows the adolescent to win. The ritual ends with the masked man taking off his mask and putting it on the face of the youth. He becomes now the carrier, one more member of the tradition of the community.

That we live in slumber is established: half truths and lies, that push truth away.  Explanations that are palpable are offered rather than the journey to experience the truth. Life is lived: borrowed but never one's own. Truth stays elusive.

Pay attention to what you are inattentive to.