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think of Jesus?"
I replied, "It is not proper to give an opinion about oneself."
He looked at me in surprise. "Perhaps you did not hear me," he said. "I asked your opinion on Jesus."
I said, "I also feel that you have not heard. I said, `It is not proper to give an opinion of oneself.'" He looked perplexed. Then I explained to him, "You can theorize about Jesus so long as you do not know him. The moment you know, there will be no difference between you and him. How will you form an opinion?"
Once an artist came to Ramakrishna bringing with him a picture of Ramakrishna and showing it to him. He asked Ramakrishna how he liked the picture, but he found that Ramakrishna bowed down and touched the feet of the picture with his forehead. The people present there thought there was some mistake, some confusion. Perhaps he did not realize that it was his own picture. So the artist reminded him that it was his own picture that he was bowing to.
"I forgot about that," Ramakrishna replied. "This picture is so deep in samadhi -- how can it be mine? In samadhi there is no `I' and no `you'. So I bowed to samadhi. It is good that you reminded me or people would have laughed." But people had already laughed.
The language of the circumference is different from the language of the center. So when Krishna says, "It was I who was Rama," and when Jesus says, "I had come before and told you," and when Buddha says, "I will come again," they speak the language of the center, and this is difficult for us to understand. Buddhists are waiting for Buddha's coming again on earth. The truth is that he has come many times. Even if he came he would not be recognized, because there is no way of coming in the same form again. That face was a dreamlike phenomenon, and it has been lost forever.
So at the center there is no time gap. Therefore, the time implied for the happening of enlightenment can be speeded up or slowed down; it can be speeded up very much. That can be done by shaktipat.
And in the last part of your question you are asking about the other person involved in the happening of samadhi.
The other appears as the other because
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