Part 1
In the space which thought creates around itself there is no love. This space
divides man from man, and in it is all the becoming, the battle of life, the agony
and  fear.  Meditation  is  the  ending  of  this  space,  the  ending  of  the  me.  Then
relationship has quite a different meaning, for in that space which is not made by
thought, the other does not exist, for you do not exist. Meditation then is not the
pursuit  of  some  vision,  however  sanctified  by  tradition.  Rather  it  is  the  endless
space  where  thought  cannot  enter.  To  us,  the  little  space  made  by  thought
around  itself,  which  is  the  me,is  extremely  important,  for  this  is  all  the  mind
knows, identifying itself with everything that is in that space. And the fear of not
being is born in that space. But in meditation, when this is understood, the mind
can  enter  into  a  dimension of  space  where  action  is  inaction. We do not know
what love is, for in the space made by thought around itself as the me, love is the
conflict of the me and the not-me. This conflict, this torture, is not love. Thought is
the very denial of love, and it cannot enter into that space where the me is not. In
that space is the benediction which man seeks and cannot find. He seeks it within
the frontiers of thought, and thought destroys the ecstasy of this benediction.
Part 2
Perception without the word, which is without thought, is one of the strangest
phenomena. Then the perception is much more acute, not only with the brain, but
also with all the senses. Such perception is not the fragmentary perception of the
intellect nor the affair of the emotions. It can be called a total perception, and it is
part of meditation. Perception without the perceiver in meditation is to commune
with  the  height  and  depth  of  the  immense.  This  perception  is  entirely  different
from  seeing  an  object  without  an  observer,  because  in  the  perception  of
meditation  there  is  no  object  and  therefore  no  experience.  Meditation  can,
however, take place when the eyes are open and one is surrounded by objects of   4
every kind. But then these objects have no importance at all. One sees them but
there is no process of recognition, which means there is no experiencing.
What meaning has such meditation? There is no meaning; there is no utility.
But  in  that  meditation  there  is a movement of great ecstasy which is not to be
confounded with pleasure. It is this ecstasy which gives to the eye, to the brain
and to the heart, the quality of innocency. Without seeing life as something totally
new,  it  is  a  routine,  a  boredom,  a  meaningless  affair.  So  meditation  is  of  the
greatest importance. It opens the door to the incalculable, to the measureless.
Part 3
When you turn your head from horizon to horizon your eyes see a vast space
in which all the things of the earth and of the sky appear. But this space is always
limited where the earth meets the sky. The space in the mind is so small. In this
little space all our activities seem to take place: the daily living and the hidden
struggles  with  contradictory  desires  and  motives.  In  this  little  space  the  mind
seeks freedom, and so it is always a prisoner of itself. Meditation is the ending of
this  little  space.  To  us,  action  is  bringing  about  order  in  this  little  space  of  the
mind.  But  there  is  another  action  which  is  not  putting  order  in  this  little  space.
Meditation is action which comes when the mind has lost its little space. This vast
space  which  the  mind,  the  I,  cannot  reach,  is  silence.  The  mind  can  never  be
silent  within  itself;  it  is  silent  only  within  the  vast  space  which  thought  cannot
touch. Out of this silence there is action which is not of thought. Meditation is this
Part 4
Meditation is one of the most extraordinary things, and if you do not know what
it is you are like the blind man in a world of bright colour, shadows and moving   5
light. It is not an intellectual affair, but when the heart enters into the mind, the
mind has quite a different quality: it is really, then, limitless, not only in its capacity
to think, to act efficiently, but also in its sense of living in a vast space where you
are part of everything. Meditation is the movement of love. It isn’t the love of the
one or of the many. It is like water that anyone can drink out of any jar, whether
golden or earthenware: it is inexhaustible. And a peculiar thing takes place which
no  drug  or  self-hypnosis  can  bring  about:  it  is  as  though  the  mind  enters  into
itself, beginning at the surface and penetrating ever more deeply, until depth and
height  have  lost  their  meaning  and  every form  of  measurement  ceases.  In  this
state  there  is  complete  peace  not  contentment  which  has  come  about  through
gratification  but  a  peace  that  has  order,  beauty  and  intensity.  It  can  all  be
destroyed, as you can destroy a flower, and yet because of its very vulnerability it
is indestructible. This meditation cannot be learned from another. You must begin
without knowing anything about it, and move from innocence to innocence.
The soil in which the meditative mind can begin is the soil of everyday life, the
strife, the pain, and the fleeting joy. It must begin there, and bring order, and from
there move endlessly. But if you are concerned only with making order, then that
very order will bring about its own limitation, and the mind will be its prisoner. In
all this movement you must somehow begin from the other end, from the other
shore, and not always be concerned with this shore or how to cross the river. You
must take a plunge into the water, not knowing how to swim. And the beauty of
meditation is that you never know where you are, where you are going, what the
end is.
Part 5
Is there a new experience in meditation? The desire for experience, the higher
experience  which  is  beyond  and  above  the  daily  or  the  commonplace,  is  what
keeps  the  well-spring  empty.  The  craving  for  more  experience,  for  visions,  for   6
higher  perception,  for  some  realization  or  other,  makes  the  mind  look  outward,
which  is  no  different  from  its  dependence  on  environment  and  people.  The
curious part of meditation is that an event is not made into an experience. It is
there, like a new star in the heavens, without memory taking it over and holding it,
without  the  habitual  process  of  recognition  and  response  in  terms  of  like  and
dislike.  Our  search  is  always  outgoing;  the  mind  seeking  any  experience  is
outgoing. Inward-going is not a search at all; it is perceiving. Response is always
repetitive, for it comes always from the same bank of memory.
Part 6
After the rains the hills were splendid. They were still brown from the summer
sun, and now all the green things would come out. It had rained quite heavily, and
the beauty of those hills was indescribable. The sky was still clouded and in the
air  there  was  the  smell  of  sumac,  sage  and  eucalyptus.  It  was  splendid  to  be
among them, and a strange stillness possessed you. Unlike the sea which lay far
down  below  you,  those  hills  were  completely  still.  As  you  watched  and  looked
about you, you had left everything down below in that little house your clothes,
your  thoughts  and  the  odd  ways  of  life.  Here  you  were  travelling  very  lightly,
without  any  thoughts,  without  any  burden,  and  with  a  feeling  of  complete
emptiness and beauty. The little green bushes would soon be still greener, and in
a few weeks’ time they would have a stronger smell. The quails were calling and
a few of them flew over. Without knowing it, the mind was in a state of meditation
in which love was flowering. After all, only in the soil of meditation can this flower
bloom.  It  was  really  quite  marvellous,  and  strangely,  all  through  the  night  it
pursued you, and when you woke, long before the sun was up, it was still there in
your  heart  with  its  incredible  joy,  for  no  reason  whatsoever.  It  was  there,
causeless,  and  was  quite  intoxicating.  It  would  be  there  all  through  the  day
without your ever asking or inviting it to stay with you.    7
Part 7
It had rained heavily during the night and the day, and down the gullies the
muddy stream poured into the sea, making it chocolate-brown. As you walked on
the  beach  the  waves  were  enormous  and  they  were  breaking  with  magnificent
curve and force. You walked against the wind, and suddenly you felt there was
nothing  between  you  and  the  sky,  and  this  openness  was  heaven.  To  be  so
completely  open,  vulnerable  to  the  hills,  to  the  sea  and  to  man  is  the  very
essence  of  meditation.  To  have  no  resistance,  to  have  no  barriers  inwardly
towards  anything,  to  be  really  free,  completely,  from  all  the  minor  urges,
compulsions and demands, with all their little conflicts and hypocrisies, is to walk
in life with open arms. And that evening, walking there on that wet sand, with the
seagulls around you, you felt the extraordinary sense of open freedom and the
great  beauty  of  love  which  was  not  in  you  or  outside  you  but  everywhere.  We
don’t  realize  how  important  it  is  to  be  free  of  the  nagging  pleasures  and  their
pains, so that the mind remains alone. It is only the mind that is wholly alone that
is open. You felt all this suddenly, like a great wind that swept over the land and
through you. There you were denuded of everything, empty and therefore utterly
open. The beauty of it was not in the word or in the feeling, but seemed to be
everywhere about you, inside you, over the waters and in the hills. Meditation is
Part 8
It was one of those lovely mornings that have never been before. The sun was
just coming up and you saw it between the eucalyptus and the pine. It was over
the waters, golden, burnished such light that exists only between the mountains
and the sea. It was such a clear morning, breathless, full of that strange light that
one sees not only with one’s eyes but with one’s heart. And when you see it the
heavens are very close to earth, and you are lost in the beauty. You know, you   8
should  never  meditate  in  public,  or  with  another,  or  in  a  group:  you  should
meditate  only  in  solitude,  in  the  quiet  of  the  night  or  in  the  still,  early  morning.
When  you  meditate  in  solitude,  it  must  be  solitude.  You  must  be  completely
alone, not following a system, a method, repeating words, or pursuing a thought,
or  shaping  a  thought  according  to  your  desire.  This  solitude  comes  when  the
mind is freed from thought. When there are influences of desire or of the things
that the mind is pursuing, either in the future or in the past, there is no solitude.
Only  in  the  immensity  of  the  present  this  aloneness  comes.  And  then,  in  quiet
secrecy  in  which  all  communication  has  come  to  an  end,  in  which  there  is  no
observer with his anxieties, with his stupid appetites and problems only then, in
that  quiet  aloneness,  meditation  becomes  something  that  cannot  be  put  into
words.  Then  meditation  is  an  eternal  movement.  I  don’t  know  if  you  have  ever
meditated,  if  you  have  ever  been  alone,  by  yourself,  far  away  from  everything,
from  every  person,  from  every  thought  and  pursuit,  if  you  have  ever  been
completely alone, not isolated, not withdrawn into some fanciful dream or vision,
but far away, so that in yourself there is nothing recognizable, nothing that you
touch by thought or feeling, so far away that in this full solitude the very silence
becomes  the  only  flower,  the  only  light,  and  the  timeless  quality  that  is  not
measurable by thought. Only in such meditation love has its being. Don’t bother
to express it: it will express itself. Don’t use it. Don’t try to put it into action: it will
act, and when it acts, in that action there is no regret, no contradiction, none of
the misery and travail of man.
So meditate alone. Get lost. And don’t try to remember where you have been.
If you try to remember it then it will be something that is dead. And if you hold on
to  the  memory  of  it  then  you  will  never  be  alone  again.  So  meditate  in  that
endless  solitude,  in  the  beauty  of  that  love,  in  that  innocency,  in  the  new  then
there is the bliss that is imperishable.
The sky is very blue, the blue that comes after the rain, and these rains have
come after many months of drought. After the rain the skies are washed clean   9
and the hills are rejoicing, and the earth is still. And every leaf has the light of the
sun on it, and the feeling of the earth is very close to you. So meditate in the very
secret recesses of your heart and mind, where you have never been before.
Part 9
That morning the sea was like a lake or an enormous river without a ripple,
and  so  calm  that  you  could  see  the  reflections  of  the  stars  so  early  in  the
morning. The dawn had not yet come, and so the stars, and the reflection of the
cliff, and the distant lights of the town, were there on the water. And as the sun
came up over the horizon in a cloudless sky it made a golden path, and it was
extraordinary  to  see  that  light  of  California  filling  the  earth  and  every  leaf  and
blade of grass. As you watched, a great stillness came into you. The brain itself
became very quiet, without any reaction, without a movement, and it was strange
to  feel  this  immense  stillness.  «Feel»  isn’t  the  word.  The  quality  of  that  silence,
that  stillness,  is  not  felt  by  the  brain;  it  is  beyond  the  brain.  The  brain  can
conceive, formulate or make a design for the future, but this stillness is beyond its
range, beyond all imagination, beyond all desire. You are so still that your body
becomes completely part of the earth, part of everything that is still.
And as the slight breeze came from the hills, stirring the leaves, this stillness,
this extraordinary quality of silence, was not disturbed. The house was between
the hills and the sea, over- looking the sea. And as you watched the sea, so very
still  you  really  became  part  of  everything.  You  were  everything.  You  were  the
light, and the beauty of love. Again, to say «you were a part of everything» is also
wrong:  the  word  «you»  is  not  adequate  because  you  really  weren’t  there.  You
didn’t exist. There was only that stillness, the beauty, the extraordinary sense of
love. The words you and I separate things. This division in this strange silence
and  stillness  doesn’t  exist.  And  as  you  watched  out  of  the  window,  space  and
time seemed to have come to an end, and the space that divides had no reality.   10
That leaf and that eucalyptus and the blue shining water were not different from
Meditation is really very simple. We complicate it. We weave a web of ideas
round it what it is and what it is not. But it is none of these things. Because it is so
very simple it escapes us, because our minds are so complicated, so time-worn
and  time-based.  And  this  mind  dictates  the  activity  of  the  heart,  and  then  the
trouble  begins.  But  meditation  comes  naturally,  with  extraordinary  ease,  when
you walk on the sand or look out of your window or see those marvellous hills
burnt by last summer’s sun. Why are we such tortured human beings, with tears
in our eyes and false laughter on our lips? If you could walk alone among those
hills or in the woods or along the long, white, bleached sands, in that solitude you
would know what meditation is. The ecstasy of solitude comes when you are not
frightened to be alone no longer belonging to the world or attached to anything.
Then, like that dawn that came up this morning, it comes silently, and makes a
golden path in the very stillness, which was at the beginning, which is now, and
which will be always there.
Part 10
Happiness and pleasure you can buy in any market at a price. But bliss you
cannot buy for yourself or for another. Happiness and pleasure are time-binding.
Only  in  total  freedom  does  bliss  exist.  Pleasure,  like  happiness,  you  can  seek,
and find, in many ways. But they come, and go. Bliss that strange sense of joy
has no motive. You cannot possibly seek it. Once it is there, depending on the
quality  of  your  mind,  it  remains  timeless,  causeless,  and  a  thing  that  is  not
measurable by time. Meditation is not the pursuit of pleasure and the search for
happiness.  Meditation,  on  the  contrary,  is  a  state  of  mind  in  which  there  is  no
concept or formula, and therefore total freedom. It is only to such a mind that this
bliss comes unsought and uninvited. Once it is there, though you may live in the   11
world with all its noise, pleasure and brutality, they will not touch that mind. Once
it is there, conflict has ceased. But the ending of conflict is not necessarily the
total  freedom.  Meditation  is  a  movement  of  the  mind  in  this  freedom.  In  this
explosion of bliss the eyes are made innocent, and love is then benediction.
Part 11
Meditation is not the mere control of body and thought, nor is it a system of
breathing-in and breathing-out. The body must be still, healthy and without strain;
sensitivity of feeling must be sharpened and sustained; and the mind with all its
chattering, disturbances and gropings must come to an end. it is not the organism
that one must begin with, but rather it is the mind with its opinions, prejudices and
self-interest that must be seen to. When the mind is healthy, vital and vigorous,
then  feeling  will  be  heightened  and  will  be  extremely  sensitive.  Then  the  body,
with its own natural intelligence which hasn’t been spoiled by habit and taste, will
function as it should.
So  one  must  begin  with  the  mind  and  not  with  the  body,  the  mind  being
thought  and  the  varieties  of expressions of thought. Mere concentration makes
thought  narrow,  limited  and  brittle,  but  concentration  comes  as  a  natural  thing
when  there  is  an  awareness  of  the  ways  of  thought.  This  awareness  does  not
come from the thinker who chooses and discards, who holds on to and rejects.
This  awareness  is  without  choice  and  is  both  the  outer  and  the  inner;  it  is  an
interflow between the two, so the division between the outer and the inner comes
to an end. Thought destroys feeling, feeling being love. Thought can offer only
pleasure,  and  in  the  pursuit  of  pleasure  love  is  pushed  aside.  The  pleasure  of
eating, of drinking, has its continuity in thought, and merely to control or suppress
this pleasure which thought has brought about has no meaning; it creates only
various forms of conflict and compulsion.       Thought, which is matter, cannot seek that which is beyond time, for thought is
memory, and the experience in that memory is as dead as the leaf of last autumn.
In  awareness  of  all  this  comes  attention,  which  is  not  the  product  of
inattention. It is inattention which has dictated the pleasureable habits of the body
and diluted the intensity of feeling. Inattention cannot be made into attention. The
awareness of inattention is attention.
The  seeing  of  this  whole  complex  process  is  meditation  from  which  alone
comes  order  in  this  confusion.  This  order  is  as  absolute  as  is  the  order  in
mathematics,  and  from  this  there  is  action  the  immediate  doing.  Order  is  not
arrangement, design and proportion; these come much later. Order comes out of
a mind that is not cluttered up by the things of thought. When thought is silent
there is emptiness, which is order.


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