So much has been said about meditation; so many volumes have been written; there are great yogis who come and teach you how to meditate. The whole of Asia talks about meditation. They sit for ten minutes a day in a quiet room and meditate’, concentrate, fix their mind on an image, an image created by themselves, or by somebody else who has offered that image through propaganda. During those ten minutes they try to control the mind; the mind wants to go back and forth and they battle with it - that game they play everlastingly; and that is what they call meditation. If one does not know anything about meditation, then one has to find out what it is, actually - not according to anybody - and that may lead one to nothing or it may lead one to everything. One must enquire, ask that question, without any expectation. To observe the mind - this mind that chatters, that projects ideas, that lives in contradiction, in constant conflict and comparison - I must obviously be very quiet. If I am to listen to what you are saying I must give attention, I cannot be chattering, I cannot be thinking about something else, I must not compare what you are saying with what I already know, I must listen to you completely; the mind must be attentive, must be silent, quiet. See the difficulty. The very act of seeing or listening is attention; this you do not have to practise at all; if you practise, you immediately become inattentive. You are attentive and your mind wanders off; let it wander off, but know that it is inattentive; that awareness of that inattention is attention. Do not battle with inattention; do not try, saying, 'I must be attentive’ - it is childish. Know that you are inattentive; be aware, choicelessly, that you are inattentive - what of it? - and at the moment, in that inattention, when there is action, be aware of that action. Do you understand this? It is so simple. If you do it, it becomes so clear, clear as the waters. The silence of the mind is beauty in itself. To listen to a bird, to the voice of a human being, to the politician, to the priest, to all the noise of propaganda that goes on, to listen completely silently, is to hear much more, to see much more. Such silence is not possible if your body is not also completely still. The organism, with all its nervous responses - the fidgeting, the ceaseless movement of fingers, the eyes - with all its general restlessness, must be completely still. Have you ever tried sitting completely still without a single movement of the body, including the eyes? Do it for two minutes. In those two minutes the whole thing is revealed - if you know how to look.
The body being still, the flow of blood to the head becomes more. But if you sit crouched and sloppy, then it is more difficult for the blood to go to the head - you must know all this. But, on the other hand, you can do anything and meditate; when in the bus, or when you are driving - it is the most extraordinary thing, that you can meditate while you are driving - be careful, I mean this. The body has its own intelligence, which thought has destroyed. Thought seeks pleasure, and in this way thought leads to indulgence, overeating, it compels the body to do certain things - if it is lazy, it forces it not to be lazy, or it suggests taking a pill to keep awake. That way the innate intelligence of the organism is destroyed and it becomes insensitive. One needs great sensitivity, therefore one has to watch what one eats - if one overeats, one know what happens. When there is great sensitivity, there is intelligence and therefore love; love then is joy and timeless. Most of us have physical pain, in some form or another. That pain generally disturbs the mind which spends days, even years, thinking about it - ‘I wish I did not have it’, ‘Shall I ever be without it?’ When the body has pain, watch it, observe it, do not let thought interfere with it. The mind, including the brain and the heart, must be in total harmony. Now, what is the point of all this, this kind of life, this kind of harmony, what good is it in the world, where is so much suffering? If one or two people have this ecstatic life, what is the point of it? What is the point of asking this question? - it has none whatsoever. If you do have this extraordinary thing going in your life, then it is everything; then you become the teacher, the disciple, the neighbour, the beauty of the cloud - you are all that, and that is love.