後記
這本書在幾個層面上對我個人有重要意義。首先，它解決了我在1960年代開始問的一些問題。我當時二十多歲，有一種印象，即生活有一個隱藏的議程，我不參與其中，當我遇到顯然知情的人時，這種印象得到了加強——比如當時眾所周知的聖人，叫克里希那穆提，1 我曾經坐在他旁邊吃午飯在他的寄宿學校， 漢普郡的布羅克伍德公園2號（我們談到了農業）。那天下午，我問學校的一名學生，在一個大多數人都叫他“K”的地方接受教育是什麼感覺，那裡有現場演講，課程基於他的原則。“令人沮喪，”他回答說，“因為每次他說話時，我都坐在椅子的邊緣，以為我即將得到它。但我從來沒有得到過它 - 兩周后我畢業並回到美國，所以我可能永遠不會。我以為我知道他的意思。
然而，像克里希那穆提這樣的聖賢似乎並沒有真正打算隱藏這一議程。事實上，當我聽他的演講錄音時，似乎他經常比他的聽眾更沮喪，因為他們無法理解它;就好像他用我，顯然他的大多數聽眾還沒有破譯的代碼說話。
四年的精神分析使我稍微提高了自我意識，但沒有教給我那個難以捉摸的“代碼”。所以，在1979年，我賣掉了我的農場，為團體建立了一個住宅場所，叫做格裡姆斯通莊園。3 我打算以我最近訪問的加利福尼亞中心Esalen4為基礎。這是一個非常宏偉的計劃，但我有一個隱藏的議程：我會靠做一些有用的事情謀生，沉迷於修復舊建築——並邀請來自世界各地的明智教師來舉辦研討會。我會親自參加一些研討會，有一天，其中一位聖人肯定會用我理解的語言揭示另一個“隱藏議程”的本質。
預訂開始滾滾而來，從太極拳到美洲原住民性研討會，再到佛教靜修和由
格式塔治療師經營
的團體。當一位名叫讓·坎貝爾（Jean Campbell）的前記者加入我來管理家庭事務時（讓後來成為我的妻子），格裡姆斯通真的起飛了;我們甚至有幾個真正的伊莎琳聖人為我們舉辦研討會。Ram Dass5 可能是其中最著名的，當輪到我與他進行私人採訪時，我計劃問他如何破解該密碼。但首先我有一個緊迫的問題：“在你週一的談話中”，我告訴他，“你說了這個[我忘記了細節]，但週三你這麼說。你怎麼解釋這樣自相矛盾？“這是因為我前後矛盾，”他回答道。在破解密碼時？“每天一個人冥想一個小時，托尼。（不，我沒有。
1984年，一位名叫傑克·查普曼（Jake Chapman）的人來了，他6是開放大學的物理學和系統分析教授。7 他想把大約40個人帶到格裡姆斯通。但據我們所知，他作為組長並不為人所知。（那他有什麼好處嗎？然而，他晃了兩根胡蘿蔔：1）他想預訂格裡姆斯通·或者整整兩個星期，2）聽起來好像他的研討會專門針對調查這個隱藏的議程。他解釋說，傾聽聖賢的話是沒有好的（他稱之為真理）：一個人必須在旨在最大化成功機會的條件下尋找自己。這樣的閉關被稱為啟蒙強化（EIs），雖然他們不能保證找到這個真理，但許多參與其中的人已經找到了它 - 或者至少是其中的一部分。我同意了他的條件，條件是我參加了。 如果我能說在1985年夏天的EI中，我終於破解了密碼，一切都暴露了，那就太好了，但恐怕沒有發生。
然而，它揭示了足夠多的東西，讓我明白隱藏的議程確實存在——它是巨大的，而且，如果運氣和堅持不懈，我可能會不時瞥見它。但對我來說更重要的是，最終，我得到了一個暗示，即真理並沒有真正隱藏起來，除了我們的大腦創造的虛假現實，作為我們應對生活挑戰的解決方案。
當我聽說有一個一對一的練習叫做心靈清除，基於與傑克閉關相同的原則時，我找到了一位修行者並報名參加了課程，並在適當的時候，自己接受了修行者的培訓，以及進行EI閉關的培訓。
因此，運行格裡姆斯通現在已經達到了它的主要目的之一。它還向我介紹了許多不同的方法和一些優秀和不尋常的人，特別是一些小組負責人，比如傑克，他們今天仍然是親密的朋友。現在，30年後，格裡姆斯通的故事對我來說有了新的轉折。我的三個女兒——莎莉、克雷爾和愛麗絲——都説明吉恩和我經營這個地方，她們也對情商和頭腦清醒產生了興趣;對於愛麗絲來說，如此之多，以至於她自己接受了從業者的訓練。而且，她已經寫了一本關於指壓的成功書，8 現在她寫了這本關於頭腦清理的書。我非常高興;這種做法使我自己的生活變得更好，我相信它非常值得這本姍姍來遲的書給予它更廣泛的曝光。
托尼·惠爾登 珀斯，加拿大 2015
年 6 月 注
1.艾略特，G（1994）米德爾馬奇。華茲華斯出版社，赫特福德郡，第390頁。
2. Berner， C （2010; 首次出版於 1984） 溝通掌握：清除者手冊第三卷 心靈清理，第 8 頁。
導言
1.生命是痛苦的，這是佛教的第一聖諦。
2. 摘自勞倫斯·諾伊斯（Lawrence Noyes）2013年未發表的一篇論文《什麼是清除？》，這是勞倫斯·諾伊斯第二年心靈清除訓練的一部分。
第一
章
1.參見Norcross，JC，Vandenbos，GR和Freedheim，DK（2011）心理治療的歷史：連續性和變化（第2版）。美國心理學會，華盛頓特區。另見恩格爾，J（2009）美國治療：美國心理治療的興起。紐約哥譚。
2. 反主流文化特別相關有人認為，1960年代的「文化大革命」實際上是一個「漫長的十年」，從1950年代中期開始，到1970年代中期逐漸消失。
3. 參見Cushman，P（1995）構建自我，構建美國：心理治療的文化史。艾迪生-韋斯利，馬薩諸塞州雷丁。
4.“努美農”是哲學家康得使用的一個術語，與“現象”不同，“現象”是我們所知道的世界，我們可以看到和感覺到的東西。Noumenon 是我們無法通過感官體驗的東西。
5. 見德蜜雪兒斯，E（2004）現代瑜伽史，帕坦伽利和西方神秘主義。連續體學術，倫敦。
6. 催眠術是由奧地利醫生安東·梅斯梅爾（Anton Mesmer，1734-1815 年）提出的，他提出了動物磁力的概念。這後來被稱為催眠術。他最初使用磁鐵，放置在身體上來調節體液，當失去平衡時，會導致疾病。隨著時間的推移，他停止使用磁鐵，更喜歡用手來治療。催眠術在法國非常流行，在美國受到擁護，尤其是查理斯·波延（Charles Poyen）。
7. 伊曼紐爾運動由埃爾伍德·伍斯特牧師（1862-1940 年）發起。這是一個旨在將科學和宗教結合起來促進身心健康的方案，並將免費體檢、講座和一對一心理治療結合起來。它在短時間內非常受歡迎，直到醫學界意識到它無法承受讓它變得更加流行。然而，由於其成功和出版物，它對專業心理治療產生了影響。
8. 多年來，本檔已多次重印，隨時可用。
9. 比如創立格式塔療法的弗里茨·珀爾斯。他最初對賀伯特的工作感興趣，但同樣很快被這個人自己推遲了。
10. 這種內部自查方法稱為審計。很難找到對此的批評。儘管前成員經常對整個組織持高度批評態度，但許多人最初經常被他們在審計中體驗到的價值所吸引，並樂於承認這一點。
11. 如科里登，B（1996;首次出版於1987年）哈伯德：彌賽亞還是瘋子？路障書，新澤西州李堡;Reitman， J （2011） Inside Scientology： America's Most Secretive Religion.霍頓·米菲因·哈科特，紐約;羅斯，MW （1998） 山達基成員資格對人格的影響：一項探索性研究。宗教科學研究雜誌27（4）：630-636。
12. 見Atack， J， '戴尼提和山達基的可能起源」。可在 http://home.snafu.de/tilman/j/origins6.html 上獲得，2015年2月13日訪問。
13. 佛法是梵文術語，大致意思是普遍原則。佛法課程包括關於基本法則和原則的教導。
14. 斯瓦米·克里普拉盧或克里帕爾瓦南達是昆達里尼瑜伽的大師。
15. 斯瓦米·克里帕爾瓦南達在 1977 年至 1981 年間訪問了美國，主要住在賓夕法尼亞州和加利福尼亞州的克里帕魯瑜伽靜修所。1981年，由於他的健康情況開始惡化，他回到了印度，後來去世了。在年。
16. 帕坦伽利的瑜伽經可以在許多翻譯中找到。這裡使用的那個是：Ranganathan，S（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里。
17. 伯納發現，僅靠心靈清除等技術是無法最終消解的。最後，在他看來，臣服於神，或愛，或一個人所能想像的最高境界，是最終從人類的思想和其他偶然方面找到自由的唯一途徑。
18. 有關這些內容的更多資訊，請參閱第 7 章和第 8 章。
19. 例如，參見Caplan，E（1998）美國文化和心理治療的誕生。加州大學出版社，伯克利，第151頁。
20. 也就是說，從十七世紀左右開始，移民來自的歐洲國家。
21. 同上
22.Wolitzky，DL（2011）心理治療的精神分析理論。在Norcross，JC，Vandenbos，GR和Freedheim，DK（編輯）心理治療的歷史：連續性和變化（第2版）。美國心理學會，華盛頓特區，第83頁。
23. 關於這一點的更多資訊，請參閱第5章，為什麼我們應該將思想視為道德要求。
第 2
章
1.他不是唯一一個尋求更好解決方案的人。例如，認知行為療法之父之一阿爾伯特·埃利斯（Albert Ellis，1913-2007）指出，
患者通常會對他說：“是的，我清楚地知道現在困擾我的是什麼以及為什麼我被它困擾;但我仍然很煩惱。現在，我能做些什麼呢？引自Dobson，K和David，D（2001）認知行為療法的歷史和哲學基礎。在Dobson，K（ed）認知行為療法手冊（第2版）中。吉爾福德出版社，紐約，第13頁。
2. 沃利茨基，DL （2011） 心理治療的精神分析理論。在Norcross，JC，Vandenbos，GR和Freedheim，DK（編輯）心理治療的歷史：連續性和變化（第2版）。美國心理學會，華盛頓特區，第70頁。
3. 心靈治療運動是由不同背景的人組成的鬆散團體，他們試圖提出心理健康因素在所有疾病中起著至關重要的作用的觀點。有些人甚至認為，所有身體上的疾病都是精神因素的結果。
4. 巴甫洛夫以其對狗的條件反射行為的實驗而聞名，但這項工作被行為主義者所接受，他們認為人類的心理問題也是後天習得的，因此我們可以學習新的行為來處理我們的困難。
5. 認知行為療法部分來自行為主義。
6. 心理投射是這樣一種觀點，即我們壓抑和否認的那些方面歸因於他人。因此，例如，如果一個人否認他們的憤怒，他們就會投射這種憤怒，並將其視為他人行為的一個特徵。移情是將關於父母或一個人生活中重要的早期人物的感情轉移到心理上，而治療師則在為了那個人。
7. 認知行為療法是一種諮詢或心理治療形式，旨在處理一個人有問題的想法以及相關的問題行為。
8. 心理綜合是一種超個人和人文主義的心理治療模式，由羅伯托·阿薩吉奧利（1888-1974）開發。
9. 有關態度清除的更多資訊，請參閱第 7 章。
10. 無條件的積極關注包括對客戶採取支持和系統的方法。羅傑斯斷言，這是心理治療最重要的因素。有了治療師的這種支援，客戶能夠在沒有進一步干預或方法的情況下獲得自己的理解和治療能力。
11. 見溝通週期，第6章。
12. Berner， C （2009; 首次出版於 1984） 清算基礎：清算手冊第二卷，第 20 頁。
13. 關於心是如何產生的，見第3章。
14.出自莊子《靈巧的屠夫》。可在 www.bopsecrets.org/ gateway/passages/chuang-tzu.htm，2015年5月15日訪問。
15. “道”是日本和中國對通往團結的真正精神道路的概念。任何修行為道的東西都有一種流動和無心的品質。
16. Berner， C （2010; 首次出版於 1984） 溝通掌握：清除者手冊第三卷 心靈清除，第 18 頁。
17. 這可以通過正念冥想來體會（見第11章）。
第 3
章
1.參見Ranganathan，S（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里。
2. Berner， C （2014; 首次出版於 1984） 溝通掌握：清除者手冊 第一卷 心靈，第 29 頁。
3. 參見Ranganathan，同前，第277頁：「因為人們通常對幾個問題一無所知——他們有vasana-s，自然的規則，他們的思想是自然的實體，以及他們與他們的思想不同的事實——他們一再粗魯地覺醒精神衝動，力量和事件似乎是在未經他們同意或控制的情況下出現的。
4. 有關啟蒙強化的更多資訊，請參閱第 10 章。
5. 蘭迦納坦，同前，第288頁。
6. 伯納發展了他的啟蒙強化 （EI） 研討會，因為他看到那些對自己是誰有感覺的人，也就是說，作為與他們的思想不同的個體，往往在其他工作中進步得更快。EI旨在讓人們有機會瞥見他們作為個體的身份，脫離他們的思想或個性，並從頭腦中去認同，即使只是片刻。他開發了EI來幫助人們直接體驗這一點。
7. 帕坦伽利將自然理解為不是人或個人的一切。這包括思想及其所有方面，例如個性或自我。它還包括世界。他認為動物是個體，因此我們可能認為的自然世界的某些方面並不是他所認為的嚴格自然。
8.蘭迦納坦，同前，第272頁。
9. 例如，見申命記30：19。神給人生與死的選擇，我們必須選擇生命與神同在。
10. 蘭迦納坦，同前，第96-97頁。
11. 見第4章。
12. 蘭迦納坦，同前，第98頁。
13. 在一些佛教學校中，輪迴（平凡的生活）實際上與涅槃（天堂）相同。區別在於我們的感知。因此，把神聖和世俗、物理和形而上學分開，就是被困在心靈的二元思維中。
14. 其實關於人是不是天生就有心智，存在一些爭論。如果一個人同情靈魂的遷移或轉世，那麼我們實際上不可避免地是有思想的。但這不是一個必要的信念。伯納的模型對於人類的發展是正確的，無論人們相信我們實際上在我們現在的化身之前很久就開始了，還是從我們現在的生活開始。
15. 聖經中的伊甸園（創世記 2）。
16. 開悟狀態當然不被接受，甚至在某些方法中是一種可能性。由於它是二元條件之外的條件，因此它不能通過語言來描述，並且根據定義，在通常的意識狀態下是不可知的。這裡給出的心靈的描述並不依賴於開悟狀態是否可能，但前自我意識的統一狀態有時被比作開悟狀態。
17. Berner， C （2009;Lawrence Noyes編輯） 情緒掌握，《清除者手冊》，第84頁。
18. Berner， C （2014;1984年首次出版） 溝通精通：清除者手冊 第一卷 心靈，第37頁。
19. 馬太福音 18：3 說：“我實實在在地告訴你們，除非你們改變，變得像小孩子一樣，否則你們永遠無法進入天國。
20. 見創世記1：9。
21. 見創世記3。
22. 投射，用於精神分析和心理治療，是弗洛德發展的一種理論。他認為，任何我們不接受自己的事情，都是我們在他人或整個世界特別注意到的。因此，例如，如果我們否認自己的憤怒，我們很可能會對他人的憤怒非常敏感，並可能批評他們的憤怒。他指出，我們從那些我們無法接受的東西中分離出來，並將它們投射到他人身上。在《心靈清除》中，心靈實際上是我們抵抗的東西的投射，我們把它投射到世界上。
23. Berner， C （2010;1984年首次出版） 溝通精通：清除者手冊 第三卷 心靈清除，第 98 頁。
24. Berner， C （2009; 1984年首次出版） 清算基礎：清算手冊第二卷，第 33
頁
25.有關此技術（稱為與他人通信）的更多資訊，請參閱第 10 章。
26. Berner， C （2014;1984年首次出版） 溝通掌握：清除者手冊 第一卷 心靈，第36頁。
27. 見蘭迦納坦，同前，第144頁。28. 同上，第28頁。130–136.
29.“另一個不是”你是誰“，它是一個不同的獨特個體，所以它的”它是誰“的屬性與你的不同。然而，它的存在、統一和行動能力的屬性與你的相同，所以你處於一種狀態，即你對這三個屬性的認識與你對應的三個屬性相同。換句話說，你意識到你對對方這三個屬性的知識。在這種情況下，你的意識狀態包括你對那個他者作為一個單一存在的行為的認識，而不是你對那個他者是誰的知識。來自伯納，C，啟蒙強化大師手冊。2013 年 7 月訪問的 www.charlesberner.org 中提供。
第 4
章
1.Berner， C （2010; 首次出版於 1984） 溝通掌握：清除者手冊第三卷 心靈清除，第 133 頁。
2. Ranganathan， S （2008） Patanjali的瑜伽經。企鵝圖書，印度新德里。
3. 同上，第275頁。
4. 同上，第181頁。
5. 同上，第143頁。
6. 同上，第186頁。
7. 這張地圖與此處顯示的細節略有不同，來自 Noyes， L （2014） Berner， The Mind， p.90 （未出版）。
8. 有關此內容的更多資訊，請參閱第 5 章。
9. 有關此內容的更多資訊，請參閱第 4 章。
10. 有關個性的更多資訊，請參閱第 4 章。
11. 精神分析大量使用自由聯想，其中患者從一件事聯想到另一件事。弗洛德認為這是進入無意識，然後可以對其進行檢查。它具有一定的可操作性，但作為幫助人們處理思想的方法效率非常低。
12. 有關自己動手清理思維的更多資訊，請參閱第 10 章。
13. Berner， C （2014;1984年首次出版）《溝通精通：清除者手冊》第一卷《心靈》，第54頁。
14. 同上，第47頁。
15. 同上，第58頁。
16. 同上，第61頁。
17. 同上，第45頁。
18. 蘭迦納坦，同前，第143頁。
19. 伯納，同前，第83頁。
20. 同上，第89頁。
21. 蘭迦納坦，同前，第249頁。22. 同上，第310頁。
23. 伯納更喜歡前綴“un-”而不是“non-”，因為對他來說，這是一個更強烈的對立面。雖然在形式邏輯中，X的對立面是非X，但他認為un-X是一個更徹底的否定，所以這裡給出的是相反的。
24. 在這方面，他並不孤單;例如，參見Dethlefsen，T和Dahlke，R（2002）疾病的治癒能力：瞭解您的癥狀告訴您什麼。維加圖書，倫敦。
25. 歐文，J （2012） 在一個人中。復古加拿大，多倫多。
26. 蘭迦納坦，同前，第278頁。
27. 同上，第83頁。
28. 同上，第83-84頁。
29. 這與馬太福音 7：24-27 中基督的比喻沒有什麼不同：“因此，ev聽到我的這些話並付諸實踐的人，就像一個把房子建在岩石上的智者
。25 雨下了，溪流漲了，風吹著，打著那房子;然而它並沒有倒下，因為它的根基在岩石上。26 凡聽見我這些話而不付諸實踐的，就好像一個在沙子上建房子的愚昧人。27 雨下了，溪流漲了，風吹著，打著那房子，房子就大瞧瞧地倒下了。
30. 蘭迦納坦，同前，第141頁。31. 同上，第142-143頁。
32. 同上，第256頁。
33. 同上，第270頁。
34. 同上，第270頁。
35. 關於印度哲學中的自我的更多資訊，見同上，第141頁。
36. 同上，第277頁。
37. 同上，第291頁。
38. 直接體驗你是誰是啟蒙強化工作坊旨在提供最好的機會。
39. 我在這裏用「潛意識」而不是「無意識」來強調，沒有什麼是最終無意識的，而是低於此刻的意識水準。
40. 蘭迦納坦，同前，第221頁。
第 5
章
1.Ranganathan，S（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里，第87頁。
2. 同上，第272頁。
3. 同上
4.同上，第105、289頁。
5. 同上，第205頁：「遮蓋光明的[認識的自我]被[通過控制思想]摧毀。
6. 同上，第280頁。
7. 蘭迦納坦，同前，第99頁。
8. Berner， C （2010; 首次出版於 1984） 溝通掌握：清除者手冊第三卷 心靈清理，第 16 頁。
9. 新教改革在歐洲引發，部分原因是羅馬天主教會的過激行為，但也涉及神學問題，例如我們是否可以並且應該像抗議者所建議的那樣，通過正確的生活來追求我們的個人救贖，或者這是否實際上是上帝的無所不知或預定論所無法控制的。
10. 關於業力的討論，見第8章。
11. 蘭迦納坦，同前，第142-143頁。
12. 蘭迦納坦，同前，第166頁。
13. 蘭迦納坦，同前，第174頁。
14. 蘭迦納坦，同前，第304頁。
第 6
章
1.Ranganathan，S（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里，第155頁。
2. 有關受害者情結的資訊，請參閱第 4 章。
3. Berner， C （2009; 首次出版於 1984） 清算基礎：清算手冊第二卷，第 39 頁。
4. 同上，第40頁。
5. 同上，第49頁。
6. 同上，第92頁。
7. 蘭迦納坦，同前，第81頁。
8. 伯納，同前，第49頁。
9. 伯納，同前，第53頁。
10. 見第4章。
11. 見關於系列的討論，第4章。
12. 伯納，同前，第101頁。
13. 伯納，同前，第57頁。
14. 伯納，同前，第63頁。
第 7
章
1.關於衝突性質的討論，見第4章。
2. 這可能類似於帕坦伽利對我們可以達到的狀態的描述，超越了內涵，但還不是覺悟。參見Ranganathan（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里，第118-119頁。
3. Berner， C （2010;1984年首次出版） 溝通掌握：清除者手冊 第三卷 心靈清理，第 42 頁。
4. Berner， C （2009; Lawrence Noyes編輯） 情緒掌握，清除者手冊，第85頁。
5. 蘭迦納坦，同前，第183頁。
6. 蘭迦納坦，同前，第77頁。
7. Berner， C （2010;1984年首次出版） 溝通掌握：清除者手冊 第三卷 心靈清理，第 15 頁。
8. 見第5章。
9. 見第7章和第10章。
10. 伯納，同前，第44頁。
11. 伯納，同前，第57頁。
12. 這是馬歇爾·麥克盧漢創造的一個短語。
13. 伯納，同前，第109頁。
14. 關於受害國的討論，見第4章。
15. 伯納，同前，第46頁。
16. 伯納，同前，第84頁。
17. 伯納，同前，第78頁。
18. 伯納，同前，第22頁。
19. 蘭迦納坦，同前，第128頁。
20. 蘭迦納坦，同前，第221頁。
21. 蘭迦納坦，同前，第145頁。
22. 另見蘭迦納坦，同前，第247頁。
第 8
章
1.Ranganathan，S（2008）Patanjali的瑜伽經。企鵝圖書，印度新德里，第92頁。
2. Berner， C （2009; 首次出版於 1984） 清算基礎：清算手冊第二卷，第 188 頁。
3. 根據帕坦伽利的說法，是個人的意志使我們犯罪。見蘭迦納坦，同前，第288頁。
4. 蘭迦納坦，同前，第147頁。
5. 伯納，同前，第190頁。
6. 伯納，同前，第192頁。
7. 心靈清除與大多數其他職業一樣，有道德準則，要求教練在對客戶或與客戶接觸的其他人有危險時披露課程中提供的資訊。
8. 伯納，同前，第199頁。
9. 蘭迦納坦，同前，第149頁。
第 9
章
1.有關清算通信周期的討論，請參見第6章。
第10
章
1.如果你練習內觀禪修，你將開始意識到這一點。內觀是一種佛教冥想，從業者專注於身心。據說佛陀自己也練習過這種禪修。
2. Ranganathan， S （2008） Patanjali的瑜伽經。企鵝圖書，印度新德里，第107頁。
3. 蘭迦納坦，同前，第133頁。
4. 賈諾夫，A （1970） 原始尖叫。紐約州普特南。（自1970年以來，這本書已經有幾個版本。
5. 恩格爾，J （2009） 美國治療：美國心理治療的興起。紐約哥譚，第180頁。
6. 有關情緒清除的更多資訊，建議在當地尋找心靈清除從業者，因為許多人也接受過這項工作的培訓。
7. 有關啟蒙強化的完整說明，請參閱Noyes，L（1998）啟蒙強化：作為自我實現工具的二元溝通。北大西洋圖書，加州伯克利;另見Chapman，J（1988）“告訴我你是誰”。可在 www.enlightenment-intensives.org.uk/ TellMeWhoYouAre%28part1%29.pdf，2015年5月18日訪問。
8. 參見Muni，Y（2005）“自然瑜伽”。可在 www.charlesberner.org/ Design/Natural_Meditation_2004.pdf獲得，2014年12月31日訪問。
9. 也稱為自然冥想。
10. 見萊維特，AJ（編輯）（2004）愛的朝聖者：斯瓦米·克里帕盧的生活和教義。安康魚圖書出版社，萊茵貝克，紐約。
11. 岸，A 和惠爾登，A （2011） Sei-ki：共振生活——指壓的秘密藝術。《歌唱的龍》，倫敦，第28頁。
12. 關於聖經中說方言的例子，見使徒行傳2：4。
13. 見 www.buqi.net/en/systems/buqi.htm，2015年9月11日查閱。
14. 由野口晴香和日本清泰學會從神道教發展而來。
15. 有關狀態的更多資訊，請參閱第 7 章。
16. 有關心智層次的更多資訊，請參閱第 4 章。
後記
1.吉杜·克里希那穆提（Jiddu Krishnamurti）是一位精神和哲學方面的作家和演說家。他年輕時被神智學家安妮·貝桑特（Annie Besant）培養，並被培養成為一名偉大的老師，他離開了神智學會，後來獲得了大量的國際追隨者。
2. 布羅克伍德公園學校是英國的一所男女同校寄宿學校，由克里希那穆提於 1969 年創立。
3. 德文郡的中心現在再次成為私人住宅。
4. 伊薩倫研究所（美國加利福尼亞州大蘇爾）以其另類研討會而聞名。自 1960 年代以來，它一直是許多形式的自助和治療的發源地和避風港。
5.拉姆·達斯（Ram Dass），原名理查·阿爾珀特（Richard Alpert），是哈佛大學的學者，曾在1960年代與蒂莫西·利里（Timothy Leary）合作進行臭名昭著的“酸性測試”。在1960年代，他去了印度，從此致力於精神發展和教學。
6. 傑克·查普曼教授，英國開放大學演示助理和前能源系統教授。
7.開放大學成立於1969年，是一所位於英國的遠端學習全國性大學。
8. 岸，A 和惠爾登，A （2011） Sei-ki：共振生活——指壓的秘密藝術。唱龍，倫敦。
AFTERWORD
This book has a personal significance for me on several levels. First, it addresses some of the questions I had started asking in the 1960s. I was in my mid-twenties and had gained an impression that life ran a hidden agenda I was not party to, an impression enhanced when I came across people who apparently were in the know – people such as a sage, well known at the time, called Krishnamurti,1 whom I once sat next to over lunch at his boarding school, Brockwood Park2 in Hampshire (we talked about farming). That afternoon, I asked one of the school’s pupils what it was like to be educated at a place where ‘K’, as most people called him, gave live talks and the curriculum was based on his principles. ‘Frustrating’, he replied, ‘because every time he talks, I’m on the edge of my chair thinking I’m about to get it. But I never have got it – and in 2 weeks I graduate and go back to America, so I probably never will.’ I thought I knew what he meant.
Yet it did not seem as if sages like Krishnamurti actually meant to hide that agenda. In fact, as I listened to recordings of his talks, it seemed that he was often more frustrated than his listeners by their inability to get it; it was as if he spoke in a code that I, and evidently most of his listeners, hadn’t yet deciphered.
Four years of psychoanalysis made me marginally more self-aware but did not teach me that elusive ‘code’. So, in 1979, I sold my farm and set up a residential venue for groups, called Grimstone Manor.3 I aimed to base it on Esalen,4 a centre in California that I had recently visited. It was a wildly grandiose plan, but I had a hidden agenda of my own: I would earn my living doing something useful, indulge my addiction for restoring old buildings – and invite wise teachers from all over the world to run workshops. I would take part in some of the workshops myself and one day one of these sages would surely reveal the nature of that other ‘hidden agenda’ in words I understood.
Bookings started to roll in, from tai chi through Native American workshops on sexuality, to Buddhist retreats and groups run by
Gestalt therapists. And when I was joined by an ex-journalist called Jean Campbell to run the domestic side of things ( Jean later became my wife), Grimstone really took off; we even had several genuine Esalen sages running workshops for us. Ram Dass5 was perhaps the best known of them, and when it was my turn for a private interview with him, I planned to ask him how to go about cracking that code. But first I had a pressing question: ‘In your Monday talk’, I told him, ‘you said this [I forget the detail], but on Wednesday you said that. How do you account for contradicting yourself like that?’ ‘It’s because I’m inconsistent,’ he replied. And on cracking that code? ‘Meditate alone for an hour every day, Tony.’ (No, I didn’t.)
In 1984 along came a man called Jake Chapman,6 a Professor in Physics and Systems Analysis with the Open University.7 He wanted to bring about 40 people to Grimstone. But as far as we knew, he was unknown as a group leader. (So was he any good?) However, he dangled two carrots: 1) he wanted to book Grimstone for two whole weeks, and 2) it sounded as if his workshop would be aimed specifically at investigating that hidden agenda. It was, he explained, no good listening to sages to gain access to it (he called it the Truth): one must conduct the search for oneself under conditions designed to maximise the chances of success. Such retreats were called Enlightenment Intensives (EIs), and whilst they gave no guarantee of finding this Truth, many of those taking part in them had found it – or at least a slice of it. I agreed to his terms on the condition that I took part.
It would be nice if I could say that during that EI in the summer of 1985, I at last cracked the code and all was revealed, but I am afraid that did not happen. However, enough was revealed for me to understand that the hidden agenda indeed existed – that it was vast, and that, with luck and persistence, I might catch glimpses of it from time to time. But of more significance to me ultimately, I got an inkling that the Truth is not really hidden, except by the ersatz reality our minds create as our solution to life’s challenges.
When I heard that there was a one-to-one practice called Mind Clearing based on the same principles as Jake’s retreat, I found a practitioner and signed up for sessions and, in due course, trained as a practitioner myself, as well as training to run EI retreats.
So running Grimstone had now served one of its main purposes. It had also introduced me to many different approaches and some wonderful and unusual people, particularly some of the group leaders, like Jake, who remain close friends today. Now, 30 years later, the Grimstone story takes a fresh twist for me. Three of my daughters – Sally, Claire and Alice – had all helped Jean and I run the place and they, too, became interested in EIs and Mind Clearing; so much so for Alice that she trained as a practitioner herself. And, having already written a successful book about Shiatsu,8 she has now written this book about Mind Clearing. And I am absolutely delighted; the practice changed my own life for the better and I believe it richly deserves the wider exposure this long overdue book will give it.
Tony Whieldon Perth, Canada June 2015
NOTES
1. Eliot, G (1994) Middlemarch. Wordsworth Editions Limited, Hertfordshire, p.390.
2. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.8.
INTRODUCTION
1. That life is suffering is the first Noble Truth of Buddhism.
2. From a 2013 unpublished paper by Lawrence Noyes, ‘What Is Clearing?’, part of the Lawrence Noyes Year II Mind Clearing Training.
CHAPTER 1
1. See Norcross, JC, Vandenbos, GR, and Freedheim, DK (2011) History of Psychotherapy: Continuity and Change (2nd edition). American Psychological Association, Washington DC. Also see Engel, J (2009) American Therapy: The Rise of Psychotherapy in the United States. Gotham, New York.
2. The counterculture is particularly associated with the ‘cultural revolution’ of the 1960s which, it has been argued, was really a ‘long decade’, beginning in the mid-1950s and petering out in the mid-1970s.
3. See Cushman, P (1995) Constructing the Self, Constructing America: A Cultural History of Psychotherapy. Addison-Wesley, Reading, Massachusetts.
4. ‘Noumenon’ is a term used by the philosopher, Kant, as distinct from ‘phenomenon’, which is the world as we know it, the stuff we can see and feel. Noumenon is that which we cannot experience through our senses.
5. See de Michelis, E (2004) A History of Modern Yoga, Patanjali and Western Esotericism. Continuum Academic, London.
6. Mesmerism was developed by Anton Mesmer (1734–1815), an Austrian physician who developed the idea of animal magnetism. This was later known as hypnotism. He initially used magnets, placed on the body to regulate body fluids which, when out of balance, caused disease. In time, he stopped using magnets and preferred a version of laying on of hands for healing. Mesmerism was hugely popular in France and championed in America, in particular by Charles Poyen.
7. The Emmanuel Movement was started by the Reverend Elwood Worcester (1862–1940). It was a programme designed to bring science and religion together for mental and physical health and combined free medical examinations, lectures and one-to-one psychotherapy. It was hugely popular for a short time until the medical profession appreciated that it could ill afford to let it become more so. Yet, it had an influence on professional psychotherapy as a result of its successes and publications.
8. This has been reprinted many times over the years and is readily available.
9. Such as Fritz Perls, who founded Gestalt therapy. He was initially interested in Hubbard’s work but equally swiftly put off it by the man himself.
10. This in-house method of self-examination is called auditing. It is difficult to find criticism of this. Though former members are often highly critical of the organisation as a whole, many were often drawn to it originally by the value they experienced in auditing and are happy to acknowledge this.
11. Such as Corydon, B (1996; first published 1987) Hubbard: Messiah or Madman? Barricade Books, Fort Lee, New Jersey; Reitman, J (2011) Inside Scientology: America’s Most Secretive Religion. Houghton Miffiin Harcourt, New York; and Ross, MW (1998) Effects of Membership in Scientology on Personality: An Exploratory Study. Journal for the Scientific Study of Religion 27(4): 630–636.
12. See Atack, J, ‘Possible origins for Dianetics and Scientology.’ Available at http://home.snafu.de/tilman/j/origins6.html, accessed on 13 February 2015.
13. Dharma is a Sanskrit term meaning, roughly, universal principles. A dharma session consists of teachings on the basic laws and principles.
14. Swami Kriplalu or Kripalvananda was a master of Kundalini Yoga.
15. Swami Kripalvananda visited the United States between 1977 and 1981 and stayed mostly at the Kripalu Yoga Ashram in Pennsylvania and also in California. As his health began to fail in 1981, he returned to India where he died later that year.
16. The Yoga Sutras of Patanjali can be found in numerous translations. The one used here is: Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India.
17. Berner found that the mind cannot be finally dissolved through techniques such as Mind Clearing alone. In the end, in his opinion, surrendering to the divine, or love, or the highest one can conceive is the only way to finally find freedom from the mind and other contingent aspects of the human being.
18. For more on these, see Chapters 7 and 8.
19. See, for instance, Caplan, E (1998) American Culture and the Birth of Psychotherapy. University of California Press, Berkeley, p.151.
20. That is, the countries in Europe from which the immigrants came, from around the seventeenth century onwards.
21. Ibid.
22. Wolitzky, DL (2011) Psychoanalytic Theories of Psychotherapy. In Norcross, JC, Vandenbos, GR, and Freedheim, DK (eds) History of Psychotherapy: Continuity and Change (2nd edition). American Psychological Association, Washington DC, p.83.
23. For more on this, see Chapter 5 on why we should deal with the mind as a moral imperative.
CHAPTER 2
1. He was not the only one to seek a better solution. For instance, Albert Ellis (1913–2007), one of the fathers of cognitive behavioural therapy, noted that
patients typically say to him, ‘yes, I see exactly what bothered me now and why I was bothered by it; but I nevertheless still am bothered. Now, what can I do about that?’ Quote from Dobson, K, and David, D (2001) Historical and Philosophical Bases of the Cognitive-Behavioral Therapies. In Dobson, K (ed) Handbook of Cognitive Behavioral Therapies (2nd edition). Guildford Press, New York, p.13.
2. Wolitzky, DL (2011) Psychoanalytic Theories of Psychotherapy. In Norcross, JC, Vandenbos, GR, and Freedheim, DK (eds) History of Psychotherapy: Continuity and Change (2nd edition). American Psychological Association, Washington DC, p.70.
3. The mind-cure movement was a loose band of people of different backgrounds who sought to put forward the view that mental health factors played an essential role in all diseases. Some took this so far as to suggest that all physical ills are the result of mental factors.
4. Pavlov is famous for his experiments with conditioning behaviour in dogs, but the work was taken up by behaviourists who argued that human psychological problems are also learned and we can, in consequence, learn new behaviours to deal with our difficulties.
5. Cognitive behavioural therapy came, in part, out of behaviourism.
6. Psychological projection is the idea that those aspects of ourselves which we supress and deny are attributed to others. So if a person denies their anger, for instance, they will project that anger and see it as a feature of the behaviour of others. Transference is the psychological transference of feelings about a parent or significant early figure in a person’s life onto the therapist who serves to stand in for that person.
7. Cognitive behavioural therapy is a form of counselling or psychotherapy that sets out to deal with both the problematic ideas a person has as well as associated problematic behaviours.
8. Psychosynthesis is a psychotherapeutic model, transpersonal and humanistic, developed by Roberto Assagioli (1888–1974).
9. For more on attitude clearing, see Chapter 7.
10. Unconditional positive regard involves an approach to the client that is supportive and systematic. Rogers asserted that this was the most important element of psychotherapy. With this supportive regard from the therapist, the client is able to access their own powers of understanding and healing for themselves with no further intervention or method.
11. See communication cycles, Chapter 6.
12. Berner, C (2009; first published 1984) The Basics of Clearing: Clearing Manual Vol II, p.20.
13. For how the mind comes into being, see Chapter 3.
14. From Chuang Tzu, ‘The Dexterous Butcher’. Available at www.bopsecrets.org/ gateway/passages/chuang-tzu.htm, accessed on 15 May 2015.
15. The Way is a Japanese and Chinese notion of the true, spiritual path towards unity. Anything practised as Way has a quality of flow and no-mind.
16. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.18.
17. This can be appreciated through mindfulness meditation (see Chapter 11).
CHAPTER 3
1. See Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India.
2. Berner, C (2014; first published 1984) Communication Mastery: A Manual for Clearers Vol I The Mind, p.29.
3. See Ranganathan, op. cit., p.277: ‘Because people are generally ignorant about several issues – that they have vasana-s, the rules of Nature, the fact that their mind is an entity of Nature, and the fact that they are distinct from their mind – they repeatedly have rude awakenings to psychic impulses, forces and events that appear to arise without their consent or control.’
4. For more on the Enlightenment Intensive, see Chapter 10.
5. Ranganathan, op. cit., p.288.
6. Berner developed his Enlightenment Intensive (EI) workshops because he saw that people who had a sense of who they were, that is, as individuals distinct from their minds, tended to progress more quickly in other work. The EI was designed to give people the chance to glimpse who they were as individuals apart from their minds or personalities and de-identify from the mind, even if only for a moment. He developed the EI to help people experience this directly.
7. Nature is understood by Patanjali to be everything that is not the person or individual. That includes the mind and all its aspects, such as personality or ego. It also includes the world. He regards animals as being individuals, so aspects of what we might think of as the natural world are not strictly nature as he see it.
8. Ranganathan, op. cit., p.272.
9. For instance, see Deuteronomy 30:19. God gives people the choice between life and death, and we must choose life to be with God.
10. Ranganathan, op. cit., pp.96–97.
11. See Chapter 4.
12. Ranganathan, op. cit., p.98.
13. In some Buddhist schools, samsara (ordinary life) is actually identical with nirvana (Heaven). The difference is in our perception. So to separate out the sacred and profane, physical and metaphysical, is to be trapped in the mind’s dualistic thinking.
14. There is actually some debate about whether people are born with some mind. If one has sympathy for transmigration of souls, or reincarnation, then it is inevitable that we are in fact born with minds. But this is not a necessary belief. Berner’s model is true for the development of human beings whether one believes we actually started a long time before our current incarnations or began with this life we are living now.
15. The Garden of Eden in The Bible (Genesis 2).
16. The enlightened state is of course not accepted even as a possibility in some approaches. Since it is a condition outside the dualistic condition, it cannot be described through language and is, by definition, unknowable in the usual state of consciousness. The account of the mind given here does not depend on the enlightened state being possible, yet the pre-self-conscious state of unity is sometimes likened to the enlightened state.
17. Berner, C (2009; edited by Lawrence Noyes) Emotion Mastery, A Manual for Clearers, p.84.
18. Berner, C (2014; first published 1984) Communication Mastery: A Manual for Clearers Vol I The Mind, p.37.
19. Matthew 18:3 states: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.’
20. See Genesis 1:9.
21. See Genesis 3.
22. Projection, as it is used in psychoanalysis and psychotherapy, is a theory developed by Freud. He posited that anything we do not accept about ourselves is something we particularly notice in others or the world in general. So, for instance, if we deny our anger, we will very likely be very sensitive to anger in others and may be critical of them for being angry. He noted that we split off from those things we cannot accept in ourselves and project them onto others. In Mind Clearing, the mind is in fact a projection of what we have resisted which we project onto the world.
23. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.98.
24. Berner, C (2009; first published 1984) The Basics of Clearing: Clearing Manual Vol II, p.33
25. For more information on this technique, known as communication to other, see Chapter 10.
26. Berner, C (2014; first published 1984) Communication Mastery: A Manual for Clearers Vol I The Mind, p.36.
27. See Ranganathan, op. cit., p.144. 28. Ibid., pp.130–136.
29. ‘The other is not “who” you are, it is a different unique individual, so its attribute of “who it is” is not the same as yours. Its attributes of existence, unity, and ability to act, however, are the same as yours, so you are in a state of the sameness of your knowledge of these three attributes with the corresponding three attributes of you. In other words, you are conscious of your knowledge of these three of the other’s attributes. In this case, your state of consciousness includes your knowledge of that other as a unitary existence that acts, but not your knowledge of who that other is.’ From Berner, C, The Enlightenment Intensive Masters Manual. Available at www.charlesberner.org, accessed July 2013.
CHAPTER 4
1. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.133.
2. Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India.
3. Ibid., p.275.
4. Ibid., p.181.
5. Ibid., p.143.
6. Ibid., p.186.
7. This map, a little different in detail from what is shown here, is from Noyes, L (2014) Berner, The Mind, p.90 (unpublished).
8. For more on this, see Chapter 5.
9. For more on this, see Chapter 4.
10. For more on the personality, see Chapter 4.
11. Psychoanalysis has made a great deal of use of free association in which the patient associates from one thing to another. Freud thought that this was accessing the unconscious, which could then be examined. It has some workability but is very inefficient as a method of helping people deal with their minds.
12. For more on do-it-yourself Mind Clearing, see Chapter 10.
13. Berner, C (2014; first published 1984) Communication Mastery: A Manual for Clearers Vol I The Mind, p.54.
14. Ibid., p.47.
15. Ibid., p.58.
16. Ibid., p.61.
17. Ibid., p.45.
18. Ranganathan, op. cit., p.143.
19. Berner, op. cit., p.83.
20. Ibid., p.89.
21. Ranganathan, op. cit., p.249. 22. Ibid., p.310.
23. Berner preferred the prefix ‘un-’ to ‘non-’ as it was for him a stronger opposite. Though in formal logic the opposite of X is non-X, he felt that un-X was a more thorough negation, so that is the opposite given here.
24. He is not alone in this; see, for instance, Dethlefsen, T, and Dahlke, R (2002) The Healing Power of Illness: Understanding What Your Symptoms Are Telling You. Vega Books, London.
25. Irving, J (2012) In One Person. Vintage Canada, Toronto.
26. Ranganathan, op. cit., p.278.
27. Ibid., p.83.
28. Ibid., pp.83–84.
29. This is not unlike Christ’s parable in Matthew 7:24–27: ‘Therefore everyone who hears these words of mine and puts them into practice is like a wise man
who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.’
30. Ranganathan, op. cit., p.141. 31. Ibid., pp.142–143.
32. Ibid., p.256.
33. Ibid., p.270.
34. Ibid., p.270.
35. See Ibid., p.141, for more on the ego in Indian philosophy.
36. Ibid, p.277.
37. Ibid, p.291.
38. A direct experience of who you are is what the Enlightenment Intensive workshops were designed to give the best opportunity of having.
39. I use ‘subconscious’ here rather than ‘unconscious’ to emphasise that nothing is ever finally unconscious but lies below the level of consciousness at the moment.
40. Ranganathan, op. cit., p.221.
CHAPTER 5
1. Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India, p.87.
2. Ibid., p.272.
3. Ibid.
4. Ibid., pp.105, 289.
5. Ibid., p.205: ‘That which covers the light [the knowing self] is destroyed [by controlling the mind].’
6. Ibid., p.280.
7. Ranganathan, op. cit., p.99.
8. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.16.
9. The Protestant Reformation was sparked in Europe, partly by the excesses of the Roman Catholic Church, but also on theological questions such as whether we can and should pursue our personal salvation through correct living, as protesters suggested, or whether this was effectively out of our hands by God’s omniscience, or predestination.
10. See Chapter 8 for a discussion about karma.
11. Ranganathan, op. cit., pp.142–143.
12. Ranganathan, op. cit., p.166.
13. Ranganathan, op. cit., p.174.
14. Ranganathan, op. cit., p.304.
CHAPTER 6
1. Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India, p.155.
2. For information on the victim complex, see Chapter 4.
3. Berner, C (2009; first published 1984) The Basics of Clearing: Clearing Manual Vol II, p.39.
4. Ibid., p.40.
5. Ibid., p.49.
6. Ibid., p.92.
7. Ranganathan, op. cit., p.81.
8. Berner, op. cit., p.49.
9. Berner, op. cit., p.53.
10. See Chapter 4.
11. See discussion on series, Chapter 4.
12. Berner, op. cit., p.101.
13. Berner, op. cit., p.57.
14. Berner, op. cit., p.63.
CHAPTER 7
1. See Chapter 4 for a discussion on the nature of conflict.
2. This may be akin to the description Patanjali gives of the state we can attain, beyond engrossments but which is not yet enlightenment. See Ranganathan (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India, pp.118–119.
3. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.42.
4. Berner, C (2009; edited by Lawrence Noyes) Emotion Mastery, A Manual for Clearers, p.85.
5. Ranganathan, op. cit., p.183.
6. Ranganathan, op. cit., p.77.
7. Berner, C (2010; first published 1984) Communication Mastery: A Manual for Clearers Vol III Mind Clearing, p.15.
8. See Chapter 5.
9. See Chapters 7 and 10.
10. Berner, op. cit., p.44.
11. Berner, op. cit., p.57.
12. This is a phrase coined by Marshall McLuhan.
13. Berner, op. cit., p.109.
14. For a discussion on victim states, see Chapter 4.
15. Berner, op. cit., p.46.
16. Berner, op. cit., p.84.
17. Berner, op. cit., p.78.
18. Berner, op. cit., p.22.
19. Ranganathan, op. cit., p.128.
20. Ranganathan, op. cit., p.221.
21. Ranganathan, op. cit., p.145.
22. See also Ranganathan, op. cit., p.247.
CHAPTER 8
1. Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India, p.92.
2. Berner, C (2009; first published 1984) The Basics of Clearing: Clearing Manual Vol II, p.188.
3. According to Patanjali, it is the individual will of the person that brings us into sin. See Ranganathan, op. cit., p.288.
4. Ranganathan, op. cit., p.147.
5. Berner, op. cit., p.190.
6. Berner, op. cit., p.192.
7. Mind Clearing, along with most other professions, has a code of ethics which requires coaches to disclose information given in sessions if there is a danger to the client or to others in contact with the client.
8. Berner, op. cit., p.199.
9. Ranganathan, op. cit., p.149.
CHAPTER 9
1. See Chapter 6 for a discussion on the clearing communication cycle.
CHAPTER 10
1. If you practise vipassana meditation, you will start to become aware of this. Vipassana is a Buddhist meditation in which the practitioner focuses on the body and mind. It is said that the Buddha himself practised this kind of meditation.
2. Ranganathan, S (2008) Patanjali’s Yoga Sutra. Penguin Books, New Delhi, India, p.107.
3. Ranganathan, op. cit., p.133.
4. Janov, A (1970) Primal Scream. Putnam, New York. (There have been several editions of this book since 1970.)
5. Engel, J (2009) American Therapy: The Rise of Psychotherapy in the United States. Gotham, New York, p.180.
6. For more information about Emotion Clearing, it is recommended to look for Mind Clearing practitioners locally as many have also trained in this work.
7. For a full account of the Enlightenment Intensive, see Noyes, L (1998) The Enlightenment Intensive: Dyad Communication as a Tool for Self-Realization. North Atlantic Books, Berkeley, California; also see Chapman, J (1988) ‘Tell Me Who You Are.’ Available at www.enlightenment-intensives.org.uk/ TellMeWhoYouAre%28part1%29.pdf, accessed on 18 May 2015.
8. See Muni, Y (2005) ‘Natural Yoga.’ Available at www.charlesberner.org/ Design/Natural_Meditation_2004.pdf, accessed on 31 December 2014.
9. Also called Natural Meditation.
10. See Levitt, AJ (ed) (2004) Pilgrim of Love: The Life and Teachings of Swami Kripalu. Monkfish Book Publishing, Rhinebeck, New York.
11. Kishi, A, and Whieldon, A (2011) Sei-ki: Life in Resonance – The Secret Art of Shiatsu. Singing Dragon, London, p.28.
12. For instances of speaking in tongues in the Bible, see Acts 2:4.
13. See www.buqi.net/en/systems/buqi.htm, accessed on 11 September 2015.
14. Developed from Shinto by Haruchika Noguchi and the Seitai Society of Japan.
15. For more on states, see Chapter 7.
16. For more on the levels of the mind, see Chapter 4.
AFTERWORD
1. Jiddu Krishnamurti was a writer and speaker on spiritual and philosophical matters. Taken up at a young age by a theosophist, Annie Besant, and groomed to become a great teacher, he left the Theosophical Society and later gained a large international following.
2. Brockwood Park School is a co-educational boarding school in the UK founded by Krishnamurti in 1969.
3. The centre in Devon is now a private home once more.
4. The Esalen Institute (Big Sur, California, USA) is well known for its alternative workshops. It has been the birthplace and haven for many forms of self-help and therapy since the 1960s.
5. Ram Dass, born Richard Alpert, was a Harvard academic who worked with Timothy Leary on the infamous ‘acid tests’ in the 1960s. In the 1960s he went to India and has since devoted his life to spiritual development and teaching.
6. Professor Jake Chapman, Demos Associate and former Professor of Energy Systems at the Open University, UK.
7. Founded in 1969, the Open University is a distance-learning, nationwide university based in the UK.
8. Kishi, A, and Whieldon, A (2011) Sei-ki: Life in Resonance – The Secret Art of Shiatsu. Singing Dragon, London.
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