頭腦清醒和正念
近年來，心理健康行業發生了翻天覆地的變化。正念冥想已被公認為一種強大的工具，可以幫助人們管理自己的思想，並從痛苦和分散注意力的心理癥狀中獲得緩解。它現在無處不在，以至於它在2014年登上了《時代》雜誌的封面。
安靜的革命者，如喬恩·卡巴特-津恩（Jon Kabat-Zinn），幾十年來一直是這種方法的主要聲音，贏得了一個有點令人驚訝的勝利，因為正念正念正被越來越多的主流專業人士採用，並被置於歐洲和美國福祉項目和計劃的核心。關於它是否有效不再有太多爭論;研究資金越來越多地用於弄清楚它為什麼以及如何工作。
對許多人來說，正念本身就是目的。有人認為，提高意識的成果自然會從實踐的日益普及中產生。它正在被納入治療方案、教育、工業等，為受眾的變化進行包裝。報告的效果是如此積極，以至於只能從中獲得好處。這是真正的説明，似乎沒有缺點。
最後一章不是關於它的價值，因為這是無可爭議和值得稱讚的，而是關於我們從這裡走向何方。心靈清除提供了一個非常真實的下一步和正念掌握的工具。
正念是基於人類和實現的模型，從根本上與生物醫學模型和許多形式的心理治療不一致。因此，雖然它作為一種獨立的技術是有用的，但有一個懸而未決的問題，即它如何在不失去基本東西或改變其宿主的情況下更多地融入健康和福祉提供的結構中。當然，
兩者都可以被認為是積極的結果，這取決於一個人的立場。
變得更加正念和覺知，我們發現我們並不完全是我們認為的那個人或我們自己。以平衡的方式觀察我們的內在景觀，可以讓我們注意到我們的思想在運作。我們不僅發現心靈和情緒是一個移動的雲景，而且，為了進行任何一種正念，必須找到這些雲的內在觀察者。因此，觀察者更多地來到了舞臺的中心，雲層被認為比我們想像的要小。
觀察者成為焦點，因為它比雲中的模式更接近滿足的源頭，更真實，最終更熟悉。對於那些嘗過正念好處的人來說，它所依賴的模型，包括“你不是你的頭腦”的基本前提，不僅僅是理論上的可能性，在其他具有同等有效性的情況下。這是一個經驗豐富的現實。但是正念冥想本身不會處理頭腦，除非你有一生或更長時間的時間。這不是我們大多數人想要的。它也需要支援，這就是為什麼冥想在其原始背景下經常在專門的社區中教授。有一位老師自己經歷過禪修的各個階段。有支援、有指導、有共識、有指導、有共OAL，加上一定程度的專注溝通。不僅如此，社區通常將存在於更廣泛的背景下，支持和慶祝那些將實踐作為畢生工作的人的工作。
在一個現代的世俗社會中，從業者可能是一個志同道合的社區的一部分，越來越成為一個在線和地理上分散的社區，但更廣泛、佔主導地位的社會背景不太可能基於我們是誰的支援模式。
正念作為一條道路也變得更加困難，因為現代人通常不熟悉內在紀律的表現;教授這一點的競技場越來越少。在現代世界，東方和西方，我們往往更熟悉和更舒服的是與溝通、參與、目標和結果有關的做法，而不是為了自己的利益和最終依賴於恩典的進步而採取的嚴格和緊縮。
通過更加專注，我們確實在自己身上找到了比我們開始時更好的地方;我們可以在回應世界時獲得更大的自由。但它通常只會改變我們思想的表面。基本的正念冥想只是為了把我們帶到真正變化的山腳下。事實上，在這方面，為它提出的主張是現實的。它以多種方式幫助人們，但並不假裝是完全治癒的方法;這是一種有好處的管理技術。
正念的進步會隨著時間的推移而減慢，那些想要培養自己觀察者的人將需要説明。當表面靜止時，我們發現自己內部以及與他人之間更頑固的衝突層。這些是我們潛意識的領域，意識之光幾乎沒有閃爍。更深層次的模式更難打開和轉換。我們需要資訊和援助來對付這些問題並繼續取得進展。
對於那些經歷這種觀點變化的人來說，可能會出現下一步該怎麼做的問題。一切照舊，主要關注心靈的雲層將不再足夠，因為其他可能性已經嘗到了。
許多心理治療師都知道這一點，許多人正在尋找將正念融入工作的方法。但是，以真正綜合的方法將常規的一對一説明與正念冥想相結合並不簡單。正念是一條孤獨的道路，無論禪修大廳或書籍數量之多。
我們也知道，與另一個人交談也有説明，並符合現代需求和自我實現的觀點。但是，談話往往發現焦點更多地回到心靈的雲端，而不是觀察者。因此，冥想作為一種馴服心靈的正式練習，與通過溝通干預幫助人們的業務之間往往存在差距。
心靈清理和正念
伯納的見解在於將原則和實踐結合起來，真正有助於深刻理解我們是誰以及我們為什麼受苦的維度。心靈清理是實用和世俗的，但對我們運作的不同維度是開放和現實的
。它接過接力棒，最小Dfulness技術找到了他們所能達到的盡頭。它需要一種在心理治療中早已為人所知的洞察力，即客戶與Clearer或治療師之間的關係是發生深刻進步的地方，並將其與現在的清晰現實相結合，當我們擁抱正念時，我們會發現這一點。
在面對困難的記憶和想法時學習平衡當然是有益的，這就是正念作為一種技術所教導的。這主要是過去和現在之間有時限的談判。但是，當我們可以將其提升到另一個層次時，為什麼要止步於此呢？
頭腦清理是正念掌握。把那些艱難的記憶和想法帶到現在並完成它們是革命性的。當這樣做時，個人從過去的那段中獲得實際和永久的自由。因此，它們更多地存在於事實上，而不是故意的選擇。它是關於在普通的、容易錯過的工作中找到此時此地的大門，與另一個人坐在一起，並與他們一起做你自己。
心靈清除的效果是治療性的，但它不是治療。它的目的不是組織心靈，而是消除個人對心靈的需要。伯納的綜合模型為正念運動提供了根據其自身規則完成的可能性。他的思維模型不僅有助於當前的思維，並解釋了為什麼正念對心理健康很重要，而且還提供了一個合乎邏輯的、實際制定的計劃，以進一步推動它的發展。它以一種維持和驗證冥想對健康的世俗使用的方式這樣做。它可以適應生物醫學模型並擁有自己的模式。
這種方法本質上是政治性的，因為它基於人與人之間關係的動態。它的技術是可以理解、可測試和可重複的。這是關係的具體細節。
MIND CLEARING AND MINDFULNESS
There has been a seismic shift in recent years within the industry of psychological health. Mindfulness meditation has been recognised as a powerful tool for helping people manage their minds and gain relief from distressing and distracting psychological symptoms. It is so ubiquitous now that it made the cover of Time magazine in 2014.
The quiet revolutionaries, such as Jon Kabat-Zinn, who has been a major voice for this approach for decades, have won a somewhat surprising victory, as mindfulness is being adopted by increasing numbers of more mainstream professionals and put at the heart of well-being projects and programmes in Europe and America. There is no longer much argument about whether it works; research funding is increasingly being devoted to figuring out why and how it works.
Mindfulness is, for many, an end in itself. It is posited that the fruits of greater awareness will naturally emerge from the increasing prevalence of practice. It is being brought into therapy programmes, education, industry and so on, packaged for the variations in audience. The reported effects are so positive that only good can conceivably come of it. It is real help and there seem to be no drawbacks.
This last chapter is not about its value, for that is undisputed and applauded, but about where we go from here. Mind Clearing offers a very real next step and the tools for mindfulness mastery.
Mindfulness is based on a model of the human being and fulfilment fundamentally at odds with the biomedical model and many forms of psychotherapy. So while it is useful as a stand-alone technique, there is something of an unanswered question as to how it can become more integrated into the fabric of health and well-being provision without losing something essential or changing its host. Both or either can, of
course, be considered to be positive outcomes depending on where one stands.
Becoming more mindful and aware, we discover we are not quite who or what we thought we were. Observing our inner landscape with equilibrium allows us to notice our minds operating. We not only discover that the mind and emotions are a shifting cloud-scape but, in order to engage in any kind of mindfulness, the inner observer of these clouds must be located. The observer consequently comes more to centre stage and the clouds are perceived as smaller than we might have thought.
The observer comes into focus as being closer to the source of fulfilment, more real and ultimately more familiar, than the patterns in the clouds. For those who have tasted the benefits of mindfulness, the model it rests on, which includes the basic premise that ‘you are not your mind’, is not just a theoretical possibility among others of equal validity. It is an experienced reality. But mindfulness meditation on its own will not deal with the mind unless you have a lifetime or more to spend. This is not what most of us want. It also takes support and is why meditation, in its original contexts, has often been taught in dedicated communities. There is a teacher who has been through the various stages of meditation themselves. There is support, guidance, a common understanding and goal, plus some degree of focused communication. Not only this, but the community will generally exist within a wider context that supports and celebrates the work of those who have taken up the practice as their life’s work.
In a modern, secular society, the practitioner may be part of a like-minded community, increasingly an online and geographically scattered one, but the wider, dominant social context is unlikely to be grounded in a supportive model of who we are.
Mindfulness as a path is also made more difficult because modern people are not often familiar with the performance of inner discipline; there are fewer and fewer arenas in which this is taught. What we in the modern world, East and West, tend to be more familiar and comfortable with are practices that have more to do with communication, engagement, goals and results, rather than rigours and austerities for their own sake and progress that ultimately relies on grace.
Through being more mindful, we do find better places within ourselves than the ones we started in; we can gain greater freedom in our responses to the world. But it usually only changes the surface of our minds. Basic mindfulness meditations were only ever meant to take us to the foothills of real change. And, indeed, the claims being made for it are realistic in this respect. It helps people in many ways but does not pretend to be a complete cure; it is a management technique with benefits.
Progress through mindfulness slows over time, and those who want to develop the observer in themselves will need help. As the surface stills, we discover more intransigent layers of conflict within ourselves and with others. These are areas of our subconscious where the light of awareness barely glimmers. The deeper patterns are more difficult to open up and transform. We need information and assistance to deal with them and continue to progress.
For those people who experience this change in perspective, the question may arise about what to do next. Business as usual that focuses largely on the shifting clouds of the mind will no longer be enough, as other possibilities have been tasted.
Plenty of psychotherapists know this and many are seeking ways to incorporate mindfulness into their work. But it is not straightforward to marry regular one-to-one help with mindfulness meditation in a truly integrated approach. Mindfulness is a solitary path, however packed the meditation hall or numerous the books may be.
We also know that talking to another person helps too and speaks to modern needs and views of self-realisation. But the talking so often finds the focus returning more to the clouds of the mind than the observer. So there is often a gap between meditation as a formal exercise for taming the mind and the business of helping people through communication interventions.
Mind Clearing and mindfulness
Berner’s insights lay in bringing together the principles and practice of what actually helps with a deep appreciation of the dimensions of who we are and why we suffer. Mind Clearing is practical and secular but
open and realistic about the different dimensions in which we operate. It takes up the baton where mindfulness techniques find the end of their reach. It takes the insight, long known in psychotherapy, that the relationship between client and Clearer or therapist is where deep progress takes place and marries this with the crisp reality of the now, which we discover when we embrace mindfulness.
It is certainly beneficial to learn equilibrium in the face of difficult memories and ideas, and this is what mindfulness teaches as a technique. It is mostly a time-bound negotiation between the past and present. But why stop there when we can take it to another level?
Mind Clearing is mindfulness mastery. It is revolutionary to bring those difficult memories and ideas right into the present and finish them. When this is done, the individual gains actual and permanent freedom from that piece of the past. Thus, they are more present as of fact, rather than wilful choice. It is about finding the doors to right here and right now in the ordinary, easily missed work of sitting with another person and being who you are with them.
The effects of Mind Clearing are therapeutic, but it is not therapy. It does not set out to organise the psyche but to obviate the individual’s need for the mind. Berner’s comprehensive models offer the mindfulness movement the possibility of completion according to its own rules. Not only does his model of the mind contribute to current thinking and explain why mindfulness is important for mental health, it also offers a logical, practically worked-out programme for taking it further. It does so in a way that maintains and validates the secular use of meditation for health. It can accommodate the biomedical model and hold its own.
The approach is essentially political because it is grounded in the dynamic of person-to-person relating. Its technology is understandable, testable and repeatable. It is the nuts and bolts of relationship.
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