Nika Valevski
Our attention is our reality

Learn your attention from your own experience

The author offers a step-by-step approach to experiencing the fundamental unity and power of our Attention. Nick's description offers fifty exercises for study and experience on the experience on solving problems. Designed to work alone or in pairs – this journey takes us beyond the boundaries of self-discovery and advances beyond psychological perspectives.

You will find that " our ATTENTION is our reality ” is filled to overflowing with useful exercises, insights, often based on N. Valevskaya's own experiences, and techniques for changing attention in situations in which frozen patterns of perception have kept humanity in the shackles of ignorance for too long.

Lara Livancova

This book opens up new possibilities in the experience that can be obtained by performing the described exercises. These exercises may well lead to great achievements in self-knowledge and to breakthroughs in the realization of their goals.

Robert Kartsev

This book is a Wake-up call for all disciplines, including medicine, that deal with people and their problems. It shows that we cannot passively observe twentieth-century physics and ignore this area of knowledge. This physics carries a meaning so deep, rich and important for the well-being of people that it can not be neglected.

Mikhail Lavrentiev

Reader feedback

There are books that inform and books that transform. "Our ATTENTION is our reality" does both – and more. Nika Valevskaya revealed the secrets and stages of our Attention and expressed them with the help of direct experience. "Our ATTENTION is our reality" breathes new life into the ancient wisdom that we are all directly connected to the heart of the Universe. In doing so, Valevskaya takes us beyond fragmentation to personal freedom.

Prologue

This book is limited in scope, as our attention contains a detailed system of research, the passage of which requires some training.

However, this book presents 50 exercises to develop and explore yourself, in whatever setting you prefer. Some people work on their own, while others have found it more valuable to create their own study groups.

"Your ATTENTION is our reality" really asks the reader to practically do the exercises, not just read them.

"Your ATTENTION is our reality" is not for the audience. I have tried to include exercises that are understandable and workable within the framework of the book. If an exercise doesn't fit or doesn't work, move on to another one – it doesn't mean you're less developed or not ready, it means it doesn't fit you, so move on to the next one. The parts of the system presented here are intended to add to any "work" you already do with yourself, and certainly are not intended to be the "only way" or the "all-healing remedy." These exercises work best when performed without prejudice, when you set aside your interpretations of the world, internal and external, using the position of "what if it's true", "suppose", or "consider it as a possibility".

After completing each exercise, if it is performed people create many meanings. In fact, the exercises do not make any sense – just do and explore them.

"I hope this process is as good for you as it is for me."

Chapter 1. "Our ATTENTION is our reality»

For as long as I can remember, my greatest desire was to find the answer to the question: "How to materialize the desired"?

I came to the answer to this question myself, I will not hide the fact that many diverse literature was read, but I did not find a satisfactory answer anywhere.

Still, I felt incomplete. I didn't have the comforting sense of knowing who I was, I didn't find an experience of myself that was permanent, I couldn't point to an unchanging self. I was still different selves that kept changing as I went into different emotional States. Sometimes I liked myself, sometimes I didn't. One day I was satisfied with my life and the next I was impatient.

After a while I began to discover who and what I am not: I am not my mind… I am not my thoughts… I am not my emotions… I am not anything knowable. I am a witness to all these things that come and go, but which are not me. Later, I learned that this approach of discovering who you are by first experiencing who you are not is an independent path.

I could enter into a peaceful state, into emptiness, but the result lasted, if I was lucky, only a few hours. Then my mind would come back and I would start to feel uncomfortable, irritable, angry, or whatever, I would watch the same thing again. I realized, of course, that all teachings miss an important aspect of the observer or witness: the observer not only observes and is aware of what passes through the mind and body, he is also the source of it and the Creator.

Simply put, the witness or observer of the mind (thoughts, feelings, emotions, and associations) not only observes thoughts or emotions, but somehow instantly creates what he observes.

I FULLY REALIZED THAT WE ARE ALL PEOPLE-THE CREATORS OF THEIR LIVES!

Simply put, for an observer to be able to observe something, he must create the observed.

This is what I was able to relive the experience, and not just to think about it.

My next leap in understanding came when I experienced that the observer and what he creates (my thoughts, feelings, sensations, beliefs, etc.) are one and the same. Before that, I perceived that they were different and gave them different names or labels. For example, in my body moved some sensations. I called these feelings "fear" and decided that it (fear) is not good and undesirable for me. And as a result, I began to resist this energy, which "I" called fear. What I realized was that it was the "I" who called this energy fear and the" I " decided that it was undesirable. When I stopped deciding I didn't want fear, took off the label and treated it as just energy, the problem disappeared. At its core, fear was energy – and I had no reason to resist it.

The idea of the famous physicist David Bohm that there is an "explicit order" and an "implicit order" is perfectly consistent with my inner discovery. Explicit order is the world as we usually perceive it: filled with objects with visible differences and boundaries. Implicit order is the wholeness that connects us all; it is the quantum level where objects, particles, people, and emotions are made up of the same substance. On an explicit level, the observer and what is observed (thoughts, emotions, sensations) seem different. And on an implicit level, they are the same. When I fell into this implicit state of connectedness with everything, the boundary between observer and Creator, between observed and created, disappeared, and I remained in wholeness.

If you explain more explicitly the level – this is where my thoughts differ apparently from the sofa, my hand is different from your hand. And at the implicit level, there is a fundamental unity where everything is connected to everything else. Then, in the experience of fear, I realized that the observer of fear and the fear itself are fundamentally the same; only my view on a clear level divided the "I and you" into opposites. On an implicit level, what we experience as space and what we experience as physical matter are the same – there is no difference between space (emptiness) and physical matter.

As Einstein said, " All is emptiness, and form is condensed emptiness."

How often have I myself experienced these swings of the promised formulas of cause and effect, and only been disappointed. How many times have I been promised that doing " X " (something spiritual or psychological) will surely end my difficulties. I practiced it diligently (whether it was meditation, working out the body, breathing, or playing the roles of my parts, and so on), and still the pain remained or came back again. Most psychological and spiritual systems require faith and conviction. Our Attention-our Reality, asks you to recognize its effectiveness based only on subjective experience. If what I write about does not cause a response in you, forget about it. It does not mean that you are not pure enough, not developed enough. It just means that my methods of managing your attention are not for you. Of course, it's not for everyone.

In the next Chapter, we examine our attention through sequence. At each stage, I ask you to experiment with exercises that pave the inner path through the increasingly limitless journey of your Attention – your Reality.

Chapter 2. Steps on the way to your attention

It is not easy to bridge the vast Gulf between the invisible, floating particles and the practical, easily visible nature of our daily lives. But it is possible.

When I built this bridge myself, I began to see this process in terms of"steps." Each "stage" actually denotes certain understandings and experiences that can be passed through to "pass" to the next stage. This can be compared to the "keys to the door", when with each new understanding it becomes easier for you to move to the next stage, or level of understanding, through which we will pass. When you go through one step, new doors open, new experiences are explored, and you can move on to the next step.

These steps are the "keys" to your Attention, and therefore to your desired reality.

My point is not to create another key or model for a group of people to follow, but to provide you with simple exercises that stimulate new experiences in practitioners; in such a way that your so-called desired reality can begin to shift. Each step includes one concept and a sequence of exercises by which this concept can be experienced at all levels – mentally, sensually, emotionally, physically, and spiritually.

Psychology and psychotherapy is based on the principles of Newtonian physics-a simplistic view of the world: everything can be reduced to small units, acting and reacting to each other, cause-and-effect measurable, predictable way. I. e. about any Attention and consciousness to us do not speak and do not take it into account. When consciousness and attention are still accepted as a working concept, it is seen as something to be remade, reinterpreted, cured, changed, elevated, or healed.

Here, on the contrary, I provide you with experiential experiences by which you can begin to perceive the desired reality and establish a connection with it through your Attention.

Many psychologists focus on combining the" parts " of a person. For example, let's say your part as a child, pretends that everything is fine, and behaves in a way that your mother loves you. And the other part is very angry and always tries to prove my mother wrong. Conventional psychotherapeutic approaches would encourage the evil child inside to Express himself, and the helpful child to stop pleasing his mother in everything. Or two of these parts could be "understood" as a mechanism of growth that contains resources that you can use in adult life. Perhaps your desire to prove your mother wrong has further led you to develop good business skills. Some therapists would argue that if a given psychoemotional state is "recognized" as part of the personality, the problem (whatever it may be) will be solved. Most forms of psychotherapy involve trying to create a" new "belief on top of an old problematic one, suggesting and evaluating that it is better to have a "positive" program, belief, or solution than a "negative" program, belief, or solution.

My experience, which we are talking about, creates stages of understanding that lead you to experience the situation not as conflicting parts, but as a relationship.

Ultimately, the point is to experience a common relationship in all reactions. When you experience (such as fear or anger), specific reactions begin to lose their certainty and importance.

So my method does not nurture the Association of false selves of early childhood; it does not re-think trauma as a resource; and it does not reprogram beliefs.

First of all, my method is interested in those who are beyond all parts, all traumas, all false selves. Indeed, the pure experience of your Attention is not directed toward the unification of something; it is directed toward the awareness and experience of the oneness, absence, or interaction of all parts. It is in this experience of oneness that the real wholeness can be experienced and it is this wholeness that is the context for everything else. More importantly, it is the context that already exists. It is a matter of realizing what is, namely the common unity in which we all participate. This is the space where problems disappear and you appear!

Let us now briefly examine the seven steps before examining their origins and conclusions. Each step represents a "quantum leap" or simply a "click" in understanding.

This will happen to you at each of the stages of understanding, which in turn will "remove" the levels of limitation. At some point, perhaps after the practice and exercises that accompany each step or "quantum leap", there is a change and you find yourself on a new stage. With each step, the sphere of your perception expands, embracing an ever-expanding horizon.

First-stage

As an observer of the contents of my mind (thoughts, feelings, emotions, sensations, associations), I am more than the contents of my mind.

Anyone interested in Eastern practices will recognize the obvious sources of this first level. The cornerstone of most meditation disciplines is the practice of observing, "witnessing," or becoming aware of the contents of one's mind or state of existence. In this way one observes concrete thoughts, images, sensations, feelings, emotions, and in the process one acquires the feeling that one is separated from the flow of content and is something more.

When the observer begins to realize that he is not his thoughts, feelings, and emotions, but rather someone watching, the beginning of the process of disidentification opens, which is gradually built as the first bridge to your Attention.

Second stage

Everything consists of the energy of thought, feeling, emotion, sensation, Association.

In the second stage we will consider our relationship with energy. When you experience yourself as an observer, you can begin to experience how all that you have observed as happening in "your mind" consists of the same fundamental energy. Anger consists of the same energy as joy. The second level allows you to remove titles or content and then you will automatically negate the charge of any experience that you observe.

Third stage

I am the Creator of what I observe.

The practical importance of the third level is that it will give you the opportunity to move from the passive position of the witness to the active position of the Creator. When you realize, for example, that you are creating your anger, fear, or anxiety, you can stop creating it. This step will lead you further out of thought to the extended freedom of your Attention.

Fourth and fifth stages

The physical universe consists of energy, space, mass, and time.

Now in the fourth stage we will better study the time aspect of our universe and how we create the concept of time. In the fifth stage, we will pass through an aspect of our world: the omnipresent space. At this level, we come into contact with the unchanging nature of space, and explore how our experience is transformed by touching it.

The energy we experience on the second level can be more accurately described as the unfolding and folding of energy, space, mass, and time.

When I realized that my fear consists of energy, space, mass and time. The observer-Creator (I) consists of energy, space, mass, and time, and the situation I fear consists of energy, space, mass, and time, it has become easier for me to experience the illusory nature of the boundaries I create and temporarily believe in.

In other words, we as creators and what we create-the objects of our creation-are all made of the same substance.

Sixth stage

"Everything interpenetrates everything else»

David Bohm

Here in practice, this level will remove those divisions that we take for granted. For example: we assume that the feelings "I love" and "I hate" are fundamentally and irrevocably different. That success is obviously different from failure. The world as we know it is crowded with boundaries that mark differences.

In the sixth stage, we will experience how the manifested and invisible are constantly "folding" and "unfolding", where all the boundaries are created by ourselves, and not given by nature.

Seventh step

"Everything consists of emptiness, and form is condensed emptiness.» (Einstein)

In other words, everything is made of the same substance.

Everything in physical reality has a form.

Agreed boundaries define how we normally perceive the world, how we live on an explicit level of form. When we see that these boundaries do not exist, that the perceived, open space consists of the same particles as the objects that we perceive as dense and "physical – – then our limitations, experiences of "you" and " I " dissolve in the cozy space of unity.

At this stage there is pure, unbroken " is-ness."

Chapter 3. How to get out of what we create

As an observer of the contents of my mind (thoughts, feelings, emotions, sensations, associations), I am more than the contents of my mind.

The point is observation. Therefore, the task of the first stage is to teach you how to observe your inner experience and not merge with it.

Such observation gives you the experience of considering the events of your life without judgment, evaluation, significance, or preference.

In most of us, judgments, biases and biases jump out automatically, we "discover" that we do not like something, or can not stand some event. We don't consciously choose a reaction. Reactions happen to us, often without our control. These automatic reactions greatly embellish and modify the way we perceive and experience the world around us, and as long as the reactions remain "on the machine", we can not choose how we feel, how we live.

When you use part of your Attention to observe a reaction, you are essentially putting a distance between you and the reaction. In this space you are not absorbed by the reaction. Even when the reaction goes its own way, the space of observation creates a distance that reduces the feeling of attachment to the reaction.

Since your Attention is more an experience than a concept, it is useful to create an environment for experiencing this phenomenon, reactions and responses. Similarly, each level is accompanied by exercises and contemplations.

Exercise 1

Sit comfortably and close your eyes. Remember the incident that upset you. It can be a case when water flooded the apartment, and except you nobody was at home, or it can be an angry exchange of gestures with the driver of the car, misunderstanding with the official, or quarrel with the loved one.

Imagine this incident, seeing it from the inside. Be at its center, reproducing the scene with all the confusion and irritation with which you originally experienced it.

Then continue to see the same scene, but at the same time notice that now you are watching it, from the side. Now see yourself in the scene experiencing all the emotions and upsets, and there you are outside the scene experiencing the observation, noticing all the emotions, thoughts, and sensations.

See if there is a difference between how you experienced the incident in two ways.

In the beginning, you may not experience a sense of objectivity and impartiality. Most of us are very attached to our emotions. If we feel that we have been insulted, misunderstood, or humiliated, we are usually not ready to quickly move beyond our fair emotions. If you have not been able to move on to the second part of the exercise, do the first part while inside the incident until the emotional charge is removed from it. After a while you will feel that you are ready to let a part of your awareness pass into impartial observation.

As you move in and out, immersing yourself in the experience and observing yourself in the experience, you begin to feel your self, which is present on both levels. When you recall an emotional experience, realize that you existed before, and remained after the complete exhaustion of emotional reactions. The " I " that observes your experience is always present; it notices how all thoughts, sensations, and feelings come and go.

The first step experience is how to be more than what bothers you.

Consider two ways of experiencing the same event.

For example: I gave my boss a monthly report, which he usually approves and praises. This time I'm called into his office, the door closes, and he irritably tells me that there's a major oversight in my report and it needs to be completely redone. I blush with surprise and embarrassment, beads of sweat stand out on my palms, and my stomach feels as if it has been hit with a club. I mumble an apology and feel embarrassed again. My breathing is shallow, my heart beats fast, and all I want to do is run away. I feel stupid and angry.

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