近年來，心理健康 行業發生了翻天覆地的變化。 正念冥想已得到認可 作為 幫助人們管理 思想並從痛苦和分散注意力的心理癥狀中獲得緩解的有力工具 。 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，贏得了一定的勝利。 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 福利 歐洲和美國的項目和計劃。不再有太多爭論 關於它是否有效;研究 資金越來越多地 用於 弄清楚 它為什麼以及如何運作。
對許多人來說，正念是一種 結束本身。有人認為， 更大意識的果實將自然地從 實踐的普遍性增加。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 生物醫學模型和多種形式的心理治療。 因此，雖然它作為一種獨立的技術 很有用， 但關於它如何成為 更多 整合到健康和福祉提供的結構 中，而不會丟失一些重要的東西或改變其宿主。 兩者或 其中之一都可以，
當然，被認為是積極的結果 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 經營。我們不僅發現 思想和情感是一個不斷變化的雲景觀，而且在 為了進行任何形式的正念，這些雲的內在觀察者 必須找到。因此，觀察者更多地成為舞臺的中心 人們認為雲 比我們想像的要小。
觀察者成為 焦點，因為更接近 滿足的源頭， 更真實 最終比雲中的圖案更熟悉。對於那些嘗過 正念好處 的人， 它所依賴的模型，包括 「你不是 你的思想」的基本前提， 不僅僅是 一個 理論可能性等同於有效性。這是一個 經驗豐富的現實。 但 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 經歷過不同階段的老師 冥想自己。 有支援，有指導，有共同的理解和目標，還有一定程度的 專注溝通。不僅如此， 但是，社區通常會存在於一個更廣泛的背景下，支援 和慶祝 那些 將 實踐作為他們一生的工作的人的工作。
在一個現代的世俗社會， 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是 由於現代人 通常不 熟悉內心的表現而變得更加困難 學科;教授 這一點 的競技場越來越 少。 我們在 什麼 現代世界，東方和西方，往往 更熟悉和更舒服 的做法，這些做法有更多的事情要做 通過溝通、參與、目標和 結果，而不是為了自己的 利益而 嚴格和緊縮，以及最終依賴於 恩典的進步。
通過更加專注，我們 在我們自己內在找到比 我們開始時更好的地方;我們可以在對世界的反應中獲得更大的自由。 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。和 事實上，在這方面，為它提出的 要求是現實 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。
通過正念的進步會隨著時間的推移而減慢，那些想要在自己身上發展觀察者的人 將需要説明。隨著表面靜止，我們發現更多 我們自己內部和與他人之間 不妥協的衝突層。 這些 是我們潛意識的領域，意識之光幾乎沒有 曙光。 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 體驗這種視角的變化，可能會出現下一步該怎麼做的問題。 像其他可能性一樣，主要關注思維雲層的常規業務將不再 足夠。 嘗過了。
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。 但事實並非如此 直接將常規的一對一説明與正念冥想結合起來 一種真正的綜合方法。 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， 並符合現代的需求和觀點 自我實現。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。 所以經常有一個 冥想作為正式練習之間的差距 馴服思想和通過溝通幫助人們的業務 干預。
頭腦清理和正念
伯納的見解在於將 原則和實踐實際上有助於深刻理解我們是誰 以及我們 為什麼受苦的維度。 心靈清除是實用和世俗的，但
打開和 對我們運營的不同維度持現實態度。 它 接過 了正念技術到達 終點的接力棒。 它需要 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在哪裡 深刻的進步發生了，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， 這就是 正念作為一種技術所教導的 。這主要是有時限的談判 在過去和現在之間。 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。 它是 革命性的 把那些艱難的記憶和想法 帶到現在，並完成它們。 當這樣做時，個人獲得實際和 從那段 過去中永久 解放出來。因此，它們更多地是事實上的存在，而不是 故意的。 選擇。這是關於在此時此地找到通往此地的大門 普通的，容易錯過的工作，與另一個人坐在一起，和他們在一起做你自己 。
心靈淨化的效果 是治療性的，但不是治療。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。 不僅他的 心靈模型有助於當前的思維，並解釋為什麼正念是 對心理健康很重要，它也 提供了一個合乎邏輯的、實際制定的方案，以進一步推進它。 它以一種維持和驗證 冥想的世俗使用的方式這樣做 為了健康。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。
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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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