Then who is really religious? One who has not chosen (out of) from the mind at all. You cannot call him Christian, you cannot call him Hindu, you cannot call him communist, you cannot call him theist or atheist. He simply is: indefinable he is. You cannot label him. Being is so vast that it cannot be labeled, no word is adequate enough to describe it. In that vastness is freedom, in that vastness is bliss.
This is real revolution: jumping from the mind to the being. And the process will remain the same. If doing is the process of falling from being to having, then non-doing will be the process of coming back home.
Meditation is not something that you do: meditation is something that happens when you are not doing anything at all. You can sit apparently unmoving, apparently not doing anything, but deep down the mind can continue. That’s how it happens in the monasteries, how it happens in the caves. You may not have much to do, but you can go on doing just a few things again and again. You can go on repeating a mantra: that will do, it is enough for the mind. It will go on doing the same act again and again, playing the same tape again and again, for years, and it will not die.
Three yogis are sitting in a cave meditating. A horse comes by, looks in, and goes. A few years pass and one of the yogis says, “A horse came in.”
A few more years pass and another says, “No, it was a mare.”
After a few more years the third says, “If there is going to be an argument, I am leaving.”
Now, nothing has happened for so many years, a horse just came and looked in, but that is enough to keep you occupied for years. It is enough, the mind can live even on this much stuff. One has to be very aware that it is not a question of whether you are involved in many, many works or you are just doing a few things; it is not a question of quantity. The question is of quality.
You may be very rich, you may be a king and have many possessions and have to remain involved in a thousand and one things, and then you may renounce the kingdom and all your possessions and become a beggar and live in a hut – this will not make any difference at all. To outsiders, to spectators, it will look like a great revolution has happened: the emperor has become a beggar, he has renounced so much. But nothing has happened inside.
First you were involved with the affairs of the kingdom, now you will be involved with the affairs of the small hut. Just the quantity has been reduced, but by reducing the quantity, the quality of your consciousness never changes. The poor man is worried about his bullock-cart, and the rich man is worried about his golden chariot. But the worry is the same; worrying is the same quality. The poor man is worried about tomorrow’s food, and the king is worried about the neighboring country; the object of worry is different, but the process of worrying is the same.