Kabbalah of Consumer Engagement (AIDA)

A meditation on the four stages of AIDA, as they correspond to the four letter name of God, Havayah.

YUD (י): Attention (Awareness): attract the attention of the customer.

The yud of Havayah corresponds to the sefirah of chochmah (wisdom), which relates to the sense of sight. Specifically the sight that is being sensed is the inner sense of taste in chochmah that precedes and arouses the sense of sight (see here).

Thus we can add that whereas “attention” relates to sight (e.g., window shopping), “awareness” relates to the source of sight, taste, either da’at, knowledge/consciousness (“teach me good taste and knowledge”) or keter, crown (the superconscious source of choice preference, as explained in “Resolving Barry Schwartz’s paradox of choice”).

What does it mean to attract the attention of the consumer through sight? By conveying a concept that has its source in the super-conscious of the consumer.

HEI (ה): Interest: raise customer interest by focusing on and demonstrating advantages and benefits (instead of focusing on features, as in traditional advertising).

The first hei of Havayah corresponds to the sefirah of binah (understanding), which relates to the sense of hearing. This is the stage when we hope to “perk the listening ears” of consumers by explaining and demonstrating the benefits of the product.

VAV (ו): Desire: convince customers that they want and desire the product or service and that it will satisfy their needs.

The vav of Havayah corresponds to the six emotive sefirot (from chesed, loving-kindness through to yesod, foundation). Specifically the question of desire and whether this particular product will “satisfy the needs” of the consumer relates to the sixth sefirah of yesod. For more on the relationship, please read: “The secret to the ‘sex sells’ approach to consumerism.”

HEI (ה): Action: lead customers towards taking action and/or purchasing.

The second hei of Havayah corresponds to the final sefirah of malchut (kingdom), the outcome and result of the preceding sefirot. Malchut as a whole is often referred to as “the world of speech” insofar as the spoken word represents the essential medium of self-expression, allowing one to not only reveal himself to outer reality but to guide and influence that reality as well.

Even after the consumer has purchased the item, the marketer is still involved in fostering positive “word of mouth.” The focus at this level is on the long-term result. Is the consumer still happy with his or her purchase?