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Chapter 3: Non-Doing through Doing

When you have known something totally, it becomes boring to you. You may want to go into it further, but if there is no further to go, then you will just “stop dead.” There is no going back, and there is no possibility of going on further; you are at the point where everything ends. Then you can just drop, you can be passive. And the moment you are passive, meditation happens; it flowers, it comes to you. It is a “dropping dead” into passivity.

So to me, it is effort that leads to no effort; it is action that leads to no action; it is mind that leads to meditation; it is this very material world that leads to enlightenment. Life is a dialectical process; its opposite is death. It is to be used, you cannot just drop it.

Use it, and you will be thrown into the opposite. And be aware: when you are thrown on the waves, be aware. It is easy. When you come from a tense climax to the point of relaxation, it is very easy to be aware, very easy. It is not difficult then because to be aware you have to just be passive, just be witnessing.

Even the effort of witnessing should not be there; it is not needed. You are so exhausted through activity that you will feel, “Damn it all - enough!” Then meditation is, and you are not. And once tasted, the taste is never lost again. It remains with you wherever you move, wherever you go.

It remains with you. Then it will penetrate your activities also. There will be activity, and there, in the very center of your being, there will be a passive silence. On the circumference, the whole world; in the center, the Brahman. On the circumference, every activity; in the center, only silence. But a very pregnant silence, not a dead silence, because out of this silence everything is born, even the activity.

Out of this silence, every creativity comes; it is very pregnant. So whenever I say “silence,” I do not mean the silence of a cemetery, the silence of a house when no one is there. No, I mean the silence of a seed, the silence of a mother’s womb, the silence of the roots underground. There is much hidden potentiality that will be coming soon.

Activity will be there but now the actor is no more, the doer is no more. This is the search; this is the seeking.

There are two antagonistic traditions: yoga and samkhya. Yoga says that nothing can be achieved without effort. The whole of yoga, the whole of Patanjali’s yoga, raja yoga, is nothing but effort. And this has been the main current, because effort can be understood by many. Activity can be understood, so yoga has been the main current. But sometimes there have been freaks who say, “Nothing is to be done.” A Nagarjuna, a Krishnamurti, a Huang Po - some freaks! They say, “Nothing is to be done. Do not do anything. Do not ask about the method.” This is the tradition of samkhya.

There are really only two religions in the world: yoga and samkhya. But samkhya has always appealed only to a very few individuals here and there, so it is not talked about much. That is why Krishnamurti appears to be very novel and original. He is not, but he seems to be because samkhya is so unknown.

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