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      Kris de Decker for permission to reprint from “Faster Internet is Impossible”, Low-Tech Magazine, Feb 2008

      Maggie Jackson for permission to reprint from Distracted: The Erosion of Attention and the Coming Dark Age, (Prometheus Books, 2008), p. 165, 226.

      Mark Slouka for permission to reprint from Mark Slouka, War of the Worlds, (Basic Books, 1995), p. 9, 26, 98, 148.

      Mauro Magatti for permission to translate and reprint from, Libertà Immaginaria: Le Illusioni del Capitalismo Tecno-Nichilista, (Feltrinelli, 2009), p.7, 265.

      Michael McLuhan and The Estate Of Corinne McLuhan for permission to reprint from Marshall McLuhan, Understanding Media: The Extensions of Man, (McGraw Hill, 1964), p. 4, 41, 45, 46, 47, 60, 68, 156, 194, 210, from Understanding Me, (MIT Press, 2005), p.8, 79, 237, 265, and from Marshall McLuhan and Bruce Powers, The Global Village, (Oxford University Press, 1989), p. 95, 97.

      Osho International Foundation for permission to reprint from Osho, Meditation: The Art of Ecstasy, (Rebel Publishing House, 1976), p. 190, from The Search: Talks on the Ten Bulls of Zen. (Rebel Publishing House, 1977), p.122, from The Heartbeat of the Absolute,(Rebel Publishing House, 1980), p.88, from Theologia Mystica, (Rebel Publishing House, 1983), from The Book of Wisdom: Discourses on Atisha’s Seven Points of Mind Training, (Rebel Publishing House, 1993) , from The Psychology of the Esoteric, (Rebel Publishing House, 2008).

      Quest Books, the imprint of The Theosophical Publishing House for permission to reprint from Ken Wilber The Atman Project, (Theosophical Publishing, 1980), p. 120.

      Random House for permission to reprint from Neil Postman, Technopoly: The Surrender of Culture to Technology (Vintage Books, 1993), p.8, 15, 25, 55, 63, 111

      Red Wheel/Weiser and the author for permission to reprint A.H. Almaas, Essence: The Diamond Approach to inner Realization (Red Wheel/Weiser, 1986), p.92, www.redwheelweiser.com

      Sarah Dopp, wife of late David Noble, for permission to reprint from Noble, David F., The Religion of Technology: The Divinity of Man and the Spirit of Invention, (Alfred A. Knopf, 1997), p. 72, 95

      Shambhala Publications and the author for permission to reprint from A.H. Almaas, Diamond Heart: Book One: Elements of the Real in Man (Shambhala Publications, published by arrangement with Diamond Books, 1987), p. 127, from A.H. Almaas, The Pearl beyond Price (Shambhala Publications, published by arrangement with Diamond Books, 1988), p.191, 245, 258, from A.H. Almaas, Diamond Heart: Book Three: Being and the Meaning of Life (Shambhala Publications, published by arrangement with Diamond Books, 1990), p. 1, from A.H. Almaas, The Point of Existence (Shambhala Publications, published by arrangement with Diamond Books, 1996), p. 85, 517, from A.H. Almaas, Spacecruiser Inquiry (Shambhala Publications, 2002), p. 250, 294, 358. www.shambhala.com

      Steve Talbott for permission to reprint from Steve Talbott, “Multitasking Ourselves to Death,” Netfuture: Technology and Human Responsibility, 30 Jul 1998 and from “Twilight of the Double Helix,” Netfuture: Technology and Human Responsibility, 12 Mar 2009, www.netfuture.org

      Susan Greenfield for permission to reprint from her speech at the Chamber of Lords on August 2009 and from Derbyshire, David, “Social Websites Harm Children’s Brains: Chilling Warning to Parents from Top Neuroscientist,” MailOnline, 24 Feb 2009

      Susie Bright and Brenda Laurel for permission to reprint a passage of Brenda Laurel from Susie Bright, Sexual Reality, (Cleis Press, 1992), p.66.

      www.monkeyrocker.com for permission to reprint parts of the web pages.

      Introduction

      Like many people nowadays, much of my personal and professional life is related to technology: I use the Internet for keeping the connection with my work projects and friends wherever I am in the world. I published the first book in Italy about the Internet. I run a blog and a Web magazine, do my investments online, shop on the Net, do interviews by email and Skype, and have even indulged in cybersex. Right now I’m in Asia developing this book – which is full of references to Web articles, blogs and material found only on the Internet – with online support: an editor and writing coach in California, copy editor in India, book designer in Italy, and a printing and distribution service with multiple locations in USA. My life is immersed in the digital loop.

      I have been involved in IT since I was a student. As I learned meditation and explored spiritual paths, I developed an inner observer and discovered states beyond the mind. Thus, I found myself going back and forth between processing consciousness and information. Slowly my focus has shifted from what we can do with technology to what technology does to us. As a first-hand explorer, I’ve observed the subtle changes of our massive use of the Net.

      Just as a spiritual researcher can go beyond the mind only after having observed and mastered it, it is necessary to enter the digital world to step beyond it. We can’t become aware of its effects without being engaged in it. Since digital technology is unavoidable now, we need to master it without becoming lost in it, using its tools with our full awareness.

      In this time, the intensification of mental inputs is a phenomenon that must be kept in balance. Our contemporary culture does not acknowledge anything beyond the mind, but in other traditions the mental world is just one of the aspects of our wholeness. In the West a sort of Cartesian “pure thinking” has been given priority. Although the mind is the best-known organ of thought, it is not the only cognitive modality. Nervous systems have been discovered both in the heart and in the belly, and the global awareness that can be accessed by spiritual practitioners is pervasive and non-localized. Yet these modalities cannot be represented digitally, so they are relegated to the sidelines.

      Our technological society militates against uninterrupted conscious attention. Several authors have documented the effects of IT on attention, literacy and intellectual skills. It also intrudes on the silent time needed to be aware of inner transformations. We don’t realize we have become servomechanisms of IT – precisely because IT has weakened the inner skills of self-understanding. Shrinking of the rich range of human qualities to privilege only those which can be represented and operated digitally arises from the nature of the ego-mind and our particular Western history which has engendered – then valued – mental representations of reality. My focus here is to understand why the mind can be lured by the magic of the tools, while forgetting the person who is using them.

      We believe we are empowered individually and politically as we post articles on our blogs and participate in social networks. In actuality, we feed the machine with our “user-generated content” which becomes candy for advertisers who then design ads based on what we say on Twitter, Facebook, and even our emails.

      Jumping from information to self-understanding is necessary if we are to regain real freedom, a freedom from conditioning of our mind and the manipulation by information – whether self-created or from external sources. We mistake the transmission of gigabytes of data for freedom.

      In our advanced technological society there is a reticence to acknowledge the inner, spiritual or metaphysical dimensions of life. What cannot be calculated – which is, thereby, “not objective” – is considered unworthy of investigation. Even more strongly denied is the relationship between technology and the impact on our psyche. Technophiles declare that it’s only a tool, as if our psyche could remain untouched by continuous interaction with digital media, and as if we could control its impact on us. We can indeed be in control of digital media – but only after we become fluent in those cognitive modalities which can’t be reached by such media.

      To be unaffected by digital media, we need a Buddha-like awareness with sustained attention, mindfulness and introspection. Yet these very qualities which are needed to break out of the automated mind are especially difficult to access when we are drowning in information – information that is predominantly ephemeral and transient, and which lacks a broader narrative. Awareness is

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