The fifth question:

Question 5

WE ARE TO STAND AND LET THE WATERS SETTLE ON THEIR OWN, WHY ALL THE ACTIVE MEDITATIONS?

If you can sit, there is no need for meditations. In Japan, for meditation they have the word "zazen". It means just sitting, doing nothing. If you can sit, not doing anything, this is the ultimate in meditations. There is no need for any other thing.

But can you sit? There is the crux of the whole problem. Can you sit? Can you just sit doing nothing? If that is possible -- just sit, do nothing -- everything settles by itself, everything simply flows by itself. You are not needed to do anything. But the problem is -- can you sit?

It happened on a small hillock near a village, a man was standing. Just it was morning and the sun has arisen, and three persons had gone just for a morning walk and they looked at the man. And, as minds go, they started talking about what this man was doing there. One man suggested that he must be there looking for his cow. "Sometimes his cow gets lost. Then he goes to the hilltop and looks for it. From there you can look on all sides." The other man said, "But he is not looking on all sides. He is simply standing, so that cannot be the cause. I feel he must have come for a morning walk with a friend, and the friend has been left behind, so he's waiting for him." The third one said, "This is not right. Because if you are waiting for someone, sometimes you look back. He's not looking back at all." The third said "I think he is meditating. And look at his robes; he is a sannyasin. He must be meditating." Their discussion become so hot that they said, "Now we will have to go to the hilltop and ask this man himself, 'What are you doing here?' "

They walked miles to reach to the hilltop. The first man asked, "What are you doing here? I think you have lost your cow and you are looking for it." The man opened his eyes and he said, "No." The second man stepped forward and asked, "Then I must be right. Are you waiting for somebody who has been left behind?" He said, "No." Then the third was happy. He said "Then I was absolutely right. Are you meditating?" The man said, "No." All the three were at a loss, and they all three said, "What are you saying? You say 'no' to everything. Then what are you doing?" The man said, "I am just standing here doing nothing."

If it is possible, this is the ultimate in meditation. If it is not possible, then you will have to use techniques because through techniques only this will become possible. Through techniques, one day you will realize the whole absurdity. All techniques of meditation are just like pulling yourself up by your own bootstraps. Meditation is absurd but one has to realize it. It is a great realization. When one realizes that his meditation is absurd, then it simply drops.

There is Maharishi Mahesh Yogi: technique-oriented, as if technique is all. And there is Krishnamurti, absolutely against techniques. And here I am -- for techniques, and against also. A technique leads you to a point where you can drop it. Maharishi Mahesh Yogi is dangerous. He will start many people on the path, but they will never reach the goal because the path is thought to be so important. He will start millions of people on technique, and then the technique becomes so important, and there is no way how to drop it. Then there is Krishnamurti-harmless, but useless also. He can never harm anybody. Because how can he harm? -- he never starts anybody on the path; he talks about the goal, and you are very, very far away from the goal. You will fall in the trap of Maharishi Mahesh Yogi. Krishnamurti may appeal to you intellectually, but will not be of any help. He cannot harm. He's the most harmless man in the world.

And then I am here. I give you a path just to take it away. I give you a technique -- not a technique, many techniques -- like toys to play with. And I wait for a moment when you will say to all the techniques, "swaha, go to the fire!"