And he is right in a way. Passive awareness or passive meditation has no “how” about it. It cannot have, because if there is any “how” then it cannot be passive. But he is wrong, too, because he has not taken the listener into account. He is talking about himself.
Meditation is without any “how,” without any technology, without any technique. So Krishnamurti is absolutely correct, but the listener has not been taken into account. The listener has nothing but activity in him; to him everything is activity. So when you say, “Meditation is passive, nonactive, choiceless; you can just be in it. There is no need of any effort; it is effortless,” you are just speaking a language that the listener is unable to understand. He understands the linguistic part of it – that is what makes it so difficult. He says, “Intellectually, I understand completely. Whatever you are saying is completely understood.” But he is unable to understand the meaning.
There is nothing mysterious about Krishnamurti’s teachings. He is one of the least mystical teachers. Nothing is mysterious; everything is obviously clear, exact, analyzed, logical, rational, so anyone can understand it. And this has become one of the greatest barriers because the listener thinks he understands. He understands the linguistic part but he does not understand the language of passivity.
He understands what is being said to him – the words. He listens to them, he understands them, he knows the meaning of those words. He correlates; a whole correlated picture comes to his mind. What is being said is understood; there is an intellectual communication. But he does not understand the language of passivity. He cannot understand. From where he is, he cannot understand. He can understand only the language of action, activity.
So I have to talk about activity. And I have to lead you through activity to the point where you can just jump into nonactivity. The activity must come to an extreme point, to a verge point, where it becomes impossible for you to be active – because if activity is still possible, you will continue.
Your activity must be exhausted. Whatever you can do, you must be allowed to do. Whatsoever you can do you must be pushed to do it to the very point where you, yourself, cry, “Now I cannot do anything; everything has been done. Now nothing is possible; no effort is possible. I am exhausted.”
Then I say, “Now, just drop!” This dropping can be communicated. You are on the verge, you are ready to drop; now you can understand the language of passivity. Before this, you could not understand. You were too full of activity.
You have never been to the extreme point of activity. Things can be dropped only from the extreme, never from the middle. You cannot drop it. You can drop sex – if you have been totally in it, you can just drop it; otherwise not. You can drop everything that you have gone to the very limit of, where there is no further to go and no reason to go backward. You can drop it because you have known it totally.