A friend asks about a quote from Nisargadatta where someone asks him about our individual responsibility and Nisargadatta points out the difference between his enlightened view and the usual perception. (I AM THAT no 60)
In terms of content, this is actually the message of the enlightened: the perception of the 'world' that we think is objective is actually based on the subjective basis of our individual consciousness plus a general agreement, the 'zeitgeist', that is supposed to ensure the feeling of objectivity.
Isn't it interesting that particle physics has experimentally proven exactly this subjectivity and e.g. our computers would not work without these findings? (double-slit experiment and uncertainty principle).
For my feeling this is an example of the 'top-down' teaching, i.e. a message that sages convey from their experience. We cannot easily implement it into our way of perceiving. Because we always have to apply the lever to our perception directly. That means 'bottom-up' in science. But we get a direction for our research through the testimonies of the wise. This can be called faith, without which we would be fixed only at our level.
In the perception of Nisargadatta or Sri Ramana, it was clear that the world resembles a dream, that is, it is a mental state, and reality is infinitely greater and in itself completely free of suffering.
Friend: so our acceptance that everything must be as it is because only part of the matrix?
Only an enlightened person can really accept everything as it is - the rest of us suffer from our separation, which however is considered the strongest stimulus for the inner path.
The question about our role is actually idle, because we are already acting. So it is more a question of whether we are acting intelligently or not.
Friend: Is attention already a form of action?
That certainly depends on the power and degree of purity of attention. Try and see.
Basically, pure attention is 'chit', which means divine awareness. Sat-Chit-Ananda means bliss awareness, that is, bliss consciousness, in our Western tradition a parallel to Father-Son and Holy Spirit.
The essential viewpoint of the sages, then, is not mere improvement of world circumstances, but direct insight into the perfection of life. This presupposes a clarification of our egoistic and limited vision and signifies true healing, the essence of the spiritual path.