⁴¹This eventually leads to what is the deepest form of meta-awareness: being simply aware of the existence of consciousness itself, or of the very capacity to be conscious of mental phenomena, as opposed to being aware that you are aware of some specific phenomenon (such as the perception of this book in the example above). Such awareness is related to what is called seeing the (true) nature of mind (or consciousness) in Buddhist and related literature (Brahm, 2006; Dalai Lama et al., 2011; Kyabgon, 2015; Spira, 2017); it is also related to the attitude briefly described at the very end of Chapter 12. However, it is outside of the scope of this book, and goes well beyond our frustration equation. (Nevertheless, similar to what is argued next in the main text, it could lead to minimal attention to reward loss and therefore a great reduction of frustration even according to that equation.)