这是我对MEDITATION的一个总结，自己对自己的一个小提纲，不求任何人同意，但也许有极少数的人有些共鸣，可以参考：
世界的答案都在你的心灵深处，因为你虽然有肉身，但同时你也一样是UNBORN，UNBOUND，UNMOVING，ETERNAL的存在。真实的你就是这世界，它在你心灵深处静静地等待你的敲门声，然后它就为你打开。
基督不是说过吗，当你敲上帝王国的门，这个门就为你而开。一个意思。
怎么具体观察自己的心灵呢？
下面是我的一些手记,都是一些醒悟的人建议的，方便我自己学习，是英文写的，比较深奥，我自己在慢慢体会，希望可以给你借鉴：
敲开心灵大门的最好办法就是通过MEDITATION（静思）：
（注意，下面的文字没有提及任何上帝，因为都在探讨如何问自己的心，超越上帝了）。
Jiddu Krishnamurti:
Choiceless awareness meant awareness of the
totality of the observable field of consciousness without any
condemnation whatsoever. It is simply the act of observing; both the
outer and the inner, and the reactions of the inner to the outer.
Awareness is a state in which there is no condemnation, no
justification or identification, and therefore there is
understanding; in that state of passive alert awareness there is
neither the experiencer nor the experienced. If one
actually experiments with being choicelessly aware, one will
automatically perceive that the actions of the `me', the small self,
loosens its grip because the habitual process of identification that
creates the `I-am-my-body-and-my-thoughts' idea is negated by the act
of observing without a `me' that is doing the observing. Where there
is choice there is the moment to moment birth of the `me', but where
there is no choice there is just the state of awareness, which
being the ground of Silence which is the
gateway to the immeasurable, to that which cannot be named.
Ramana Maharshi:
How different is choiceless awareness, which is not a process of
thinking but a ceaseless watching of thoughts, to Ramana Maharshi's
Self-inquiry? Let Ramana Maharshi speak for himself:
If the inquiry `Who am I?' were a mere mental questioning, it would
not be of much value. The very purpose of Self-inquiry is to focus
the entire mind at its Source. It is not, therefore, a case of
one `I' searching for another `I'. Much less is Self-inquiry an empty
formula, for it involves an intense activity of the entire mind to
keep it steadily poised in pure Self- awareness. (76) What is
pointed to here is precisely the act of being choicelessly aware. It
is experientially impossible to `focus the entire mind at its Source'
without being in a state of seeing, which at the beginning, at least,
will inevitably involve the seeing of the activities of thought, but
without identifying with them.
which in closing, more than adequately sums up
the central methods of these two spiritual geniuses of the twentieth
century.
The very fact of observation alters the observer and the observed.
After all, what prevents the insight into one's true nature is the
weakness and obtuseness of the mind and its tendency to skip the
subtle and focus the gross only. When you follow my advice and try to
keep your mind on the notion of `I am' only, you become fully aware
of your mind and its vagaries. Awareness, being lucid harmony
(sattva) in action, dissolves dullness and quietens the restlessness
of the mind and gently, but steadily changes its very substance. This
change need not be spectacular; it may be hardly noticeable; yet it
is a deep and fundamental shift from darkness to light, from
inadvertence to awareness. (271-272)
Jiddu Krishnamurti:
No way to use thought to control thought. Concentration is useless because it’s trying to use thought to control thought to form certain kinds of idea, this trying will breed more confusion.
How am I to know myself? In relationship! The observation of myself takes place only when there is response and reaction in relationship; There is no such thing as isolation. Concentration is isolation, therefore, it’s building up a wall.
Observe without the observer is very difficult. First find out who is the observer. The observer is the past, is the knowledge, is the conditioning.
Try observing without any movement of the past.
For example, observe the greed without giving it a name called greed, without justifying it, without condemning it. That means observation without any reaction whatsoever.
Try observing the “me” without naming it as “me”, observing the past without naming it as the past.
Observe myself – all my past, my experiences, the hurts, the anxieties, the guilt, various fears. To understand all that immediately gives immense energy. But how do you do that?
How do we expose the whole content of consciousness totally, without time—which means without analysis, exploration and seeing layer after layer, which is an expenditure of time. How is the mind to observe this whole content with one look? The mind says “I don’t know”. Then what happens at the moment when the mind says I really don’t know?
The mind is not expecting, not waiting, it’s completely alone (but no isolated), in that quality of aloneness there is no influence, there is no resistance, it has shed itself from all the past, it says, “I really don’t know.” Therefore the mind has emptied itself of all its content.
So it has exposed all the content of itself by denying the content! Meditation can only begin with the total understanding of myself; Otherwise, mind can deceive itself, create illusions.
When I investigate into myself, I see that the consciousness is emptying itself of all its content through knowing itself, not by denying anything, but by understanding the whole content; that brings about great energy.
Meditation = putting aside altogether everything that man has conceived of himself and of the world. So he has a totally different kind of mind.
Meditation = awareness, both of the world and of the whole movement of oneself, to see exactly what is, without any choice, without any distortion.
If you force your mind, it becomes not quiet, it is dead.
Observation is instantaneous.
For example, you are observing that you are unloved and lonely. Don’t condemn it, seeing it, remain with it, do not escape from it, just look at it completely without condemning it or trying to overcome it, but observe it actually as it is, then you will see that what you considered to be loneliness ceases to be.
So the brain cells record, and thought as the “me” – my ambitions, my greed, my purposes, my fulfillment – comes to an end. Therefore the brain and the mind become extraordinarily quiet. Then enters into a dimension of which there is no description.
Awareness means to observe the whole movement of like and dislike, of your suppressions. One need to be aware of one’s desire, ambition, not to suppress it.
中国的慧能：
No-thought means to be without thought while in the midst of thoughts.
No-thought means no right or wrong, no good or evil, no male or female.
