We also speak of attention as noticing. To notice is to select, to regard some bits of perception, or some features of the world, as more noteworthy,… - Alan Watts

All this is equally exasperating for the person who is doing the pointing, for he wants to show me something which, to him, is so obvious that one would think any fool could see it. He must feel as we all feel when trying to explain to a thick-headed child that two times zero is zero and not two, or some other perfectly simple little fact. And there is something even more exasperating than this. I am sure that many of you may, for a fleeting moment, have had one clear glimpse of what the finger was pointing at — a glimpse in which you shared the pointer’s astonishment that you had never seen it before, in which you saw the whole thing so plainly that you knew you could never forget it . . . and then you lost it. After this, there may be a tormenting nostalgia that goes on for years. How to find the way back, back to the door in the wall that no longer seems to be there, back to the turning which led into paradise — which wasn’t on the map, which you saw for sure right here. But now there is nothing. It is like trying to trace someone with whom you fell in love at first sight, and then lost touch; and you go back to the original place of meeting again and again, trying in vain to pick up the threads.

To begin with, this world has a different kind of time. It is the time of biological rhythm, not
of the clock and all that goes with the clock. There is no hurry. Our sense of time is
notoriously subjective and thus dependent upon the quality of our attention, whether of
interest or boredom, and upon the alignment of our behavior in terms of routines, goals, and deadlines. Here the present is self-sufficient, but it is not a static present. It is a
dancing presentóthe unfolding of a pattern which has no specific destination in the future
but is simply its own point. It leaves and arrives simultaneously, and the seed is as much
the goal as the flower. There is therefore time to perceive every detail of the movement
with infinitely greater richness of articulation. Normally we do not so much look at things as
overlook them.

the true mind is no mind,