Zen says that by doing, you cannot attain, because whatsoever you do will move outwards. That’s why Zen says even meditation is not to be done – one has to be meditative. Prayer cannot be done; one has to be prayerful. Love cannot be done; one has to be loving. The difference is between doing and being. When you are loving, it is part of the vertical. When you are meditative, it is part of the vertical. When you start meditating, it becomes horizontal.
All effort, all doing has to cease. That is the meaning of Jesus’ hands on the horizontal line. And the whole, except the hands, is on the vertical. Except for what you do, all your being is part of God. Whatsoever you do is part of the world.
But only hands arc seen. If I don’t do anything, I will become invisible. You will not be able to see me. Not that you will not see me, but you will not recognize me. If I don’t do anything, I will be as if I am not; because you know only one criterion: that something should be done.
That’s why in your books of history, Buddhas are just footnotes; not more than that. That, too, seems to be a concession. Alexanders, Napoleons, they make history; Buddhas? – just footnotes. You are so kind towards them that you allow them a small space, a few lines. But they don’t become the main part of history because you ask, “What have they done?” And if Buddha is there, and Jesus is there, that too is because they have done something – maybe not much, but something.
There have been buddhas who have completely disappeared – they have not even left a ripple in the history. Buddha himself talks about twenty-four uddhas who preceded him. History does not know anything about them. They may have been absolutely silent people, people of being. Nothing is known about them, because how can you know if they don’t do anything? Gundas are known – hooligans. Sages become invisible, because unless you do something, you don’t leave a trace.
The more you do, the more the horizontal line receives you. The more you are, you disappear. You only see hands; you don’t see anything else.
The disciples said, “People think that you are an incarnation of John the Baptist, or Elias or Jeremias. They think about you in terms of others of the past” – and that is where you miss. A man like Jesus is absolutely fresh; he does not come from the past. He has no history. In fact, he has no autobiography. He is so fresh, like a dewdrop – so fresh, just the fresh morning. It has nothing to do with the past. But then you will have to face him, then you will have to look directly.
People come to me. One man came who is a follower of Ramakrishna. He said, “I see Ramakrishna in you.” Why? Can’t you see me directly? Why see Ramakrishna in me? And I know that if this man was to face Ramakrishna, he would see Ram or Krishna in him; but not Ramakrishna; again, the past.
With the past you feel at ease because it is dead. With dead gods you feel very at ease and comfortable, because they cannot change you, and you can manipulate them. You can put your dead gods anywhere you like. They will not even say, “I don’t like this place.” They cannot say anything; they cannot assert. They are not there It is good, comfortably good, conveniently good.