I am not setting it for you, you are setting it for yourself.
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So I hope you see the task set before you for yourself. Otherwise all communication between the speaker and yourself ceases immediately you are off at a certain point, and the speaker is off at another point or pursuing his line. And you are doing it in co-operation with the speaker, and therefore you must be in communion with the speaker as well as with yourself. We are really exploring into the whole structure of our mind and of our being. You are not just casually listening, agreeing or disagreeing. So, if I may point out, your task is much more strenuous. And that requires not only that you be aware of your own states of mind and heart, but also at the same time and at the same level, with the same intensity, listen to what is being said. We said, in the last talk that we had here, that we are going to the very root of things, to question, to enquire into the very substance of our being. But we are talking about something that touches the human being right to the very core of his existence.
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Because we are not just speaking casually about something that does not matter - political or some social reform. That demands a great task, that is a tremendous task. You have also to listen with care, with an intensity which does not pervert, which does not translate, which does not compare you have actually to be in a state of acute communication with yourself as well as with the speaker. So your task as a person who is hearing is doubly difficult, because you have not only to understand and be in communion with yourself, but also at the same time hear the words and not give a particular importance to, and halt at, the words. It seems to me, especially when we are dealing with matters that require a great deal of insight, a subtlety of thought, a rapidity of pursuit, you require not only to be in communion with yourself, but also to be in communion with the speaker. Communion or communication is only possible when we both understand the nature and the meaning of the word and the significance of the word. You must be able to follow swiftly, you must be able to see rapidly the meaning of the word, as well as the significance that lies beyond the word.
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If you have ever been in touch, in contact, in communion, with your own mind, with your own heart, you will know that to be in communion requires a certain quality of attention. I do not know if you have ever communed with yourself - not meditate, but just be in communion, in communication, in contact, in touch, with yourself. You may hear the words and interpret the words according to your fancy, according to your comprehension of a particular language but really to be in a state of communion requires that you and the speaker, both feel intensely at the same time, be in communion with an intensity, at a level that demands your complete attention, otherwise there is no communication. Otherwise there is no communion, there is no communication. If the speaker wishes to say something, as he is going to do, which demands an insight, - not a mere verbal acceptance or denial, but an insight - a deep, intimate insight into the whole problem, you and the speaker must meet, commune with each other at the same level, with the same intensity, at the same time. That is, we must both be in a state of intense attention, at the same time and at the same level. We must be able to commune with each other. To partake in a talk like this we must both be - the speaker as well as you who are listening - in a state of communion. And so communication becomes extremely strenuous, extremely difficult. Because most of us, when we are trying to communicate something to another, are not clear ourselves and the other is not actually paying attention or listening - he is burdened with his own problems, with his own anxieties, with his own fears.
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To commune with one another about serious subjects requires, I should think, a certain quality of attention. The problem of communication is always a difficult matter.