accueil  dvd v.f.  livres  ayurvéda  sagesse  glossaire  pour commander  bon de commande  contact  librairies

home  english dvd  books  wisdom  glossary  how to order  order form  contact

ramana maharshi | who am I? | guru | self-enquiry | spiritual instruction | wisdom | words | silence | daily talks | reality | padam - formless self | arunachala
abide in the self | upadesa tiruvahaval | annamalai swami | self alone is real | swami rama tirtha | real self | i am that | practical freedom | sun of self
h.w.l. poonja | freedom now | remembering | meeting ramana | who is aware of consciousness? | who are you? | words | no practice | final abode | lion's roar
eternal rest | peace is always everywhere | plunge into eternity | i am eternal self | summa iru | wisdom | here and now in lucknow | reject everything
ma anandamayi | words | old tcheng | sayings | siddharameshwar maharaj | beyond nothing | perfection of material science | master key | non-action | self
nisargadatta maharaj | words | a great maharashtrian jnani | self-knowledge and self-realisation | meet the sage | detachment | awareness | who am I?
life | "i am" | all is a dream | guru and disciple | ranjit maharaj | meeting siddharameshwar | everything is nothing | forget everything | death is not true
real and unreal | u.g. krishnamurti | natural state | words | remembering | no separation | nothing to understand | chief joseph | way of the warrior
advaita | vedanta | devikalottara | supreme wisdom | atma sakshatkar | direct awareness of the self | vichara mani mala | jewel garland of enquiry
avadhuta gita | ever-free | ashtavakra gita | purest expression of truth | ribhu gita | heart | wisdom | bhagavad gita | essence | the song celestial
adi shankaracharya | atma bodha | aparokshanubhuti | dakshinamurti strotram | dasasloki | nirvana shatkam | drik drisya viveka | vivekachudamani
seng tsan | faith mind | gaudapada | mandukya karika | katha upanishad | death as teacher | yoga vasistha | dispassion | seeker's behaviour | essence
ramakant maharaj | reality has nothing to do with words | lama guendune rinpoché | free and easy | ellam ondre | all is one | william samuel | now



Let there be peace and love among all beings of the universe. OM Shanti, Shanti, Shanti.


HRISTOPHER :  Papaji, there has been a long-standing debate about the value, if any, of a relative approach – the notion of practice, development, becoming, with a view to a long-term end. There are other teachers who regard this as a distraction and missing the Essence altogether. What are your comments on this relative approach of practice?

Papaji: I don't think that anyone can arrive at the Essence by any traditional way.

Christopher: OK. So this means that with the traditional forms, they actually serve to obscure or hide the Essence.

Papaji: Yes. I don't think that anybody moving in the traditional way has benefited himself by freeing himself from samsara, the endless cycle of birth and death. Take the case of the Buddha. He was a prince married to the most beautiful woman in his kingdom, had a son and lived in a pleasure palace, yet the desire arose in his mind, "I want to be free", so he left his kingdom in search of the Truth. He stayed with all kinds of people from different traditions and he found that what they proposed was not what he wanted, so he finally rejected them all. He understood that no tradition could help him attain the essence of enlightenment, the Self. So he rejected everything because he wanted to know his own Self. This is not the traditional way. He then sat under a bodhi tree in Bodh Gaya until he discovered his own Self by himself, you see.

Christopher: So one important thing that needs to be understood is the abandonment of the traditional way, right?

Papaji: That is the dharma [true way]. When you abandon the traditional ways, you will arrive at the Truth.

Christopher: Insight meditation, in the Vipassana tradition, is rather unconventional and focuses all attention on the witness. You sit and observe, walk and observe all that happens. What would be your comment regarding this?

Papaji: I have heard of insight meditation. It is the observation of objects, or just the breath. To fix your attention on something there has to be an observer. The observer is there to observe something. And whatever is observed is observed through the mind only. Whatever you gain by using the mind can only be mental. Now, who is the observer? This question has to be tackled. When you observe, all attention is on the object of the senses and none is on the observer.

Christopher: In insight meditation, there is the observer of the observed, but one of its features is to say that whatever is observed is impermanent, coming and going, unsatisfactory and is "not me" and "not mine". The result may only be mental, but there is less attachment, less possessiveness, less clinging and less desire. There is a sense of freedom in knowing that nothing is worth clinging to or holding onto. People who practice insight meditation feel more contentment, more peace and greater clarity.

Papaji: Insight means "not outside" and is the sight which does not cling to any outside object, but rather on Emptiness within. But when you reject this wall between inside and outside and just look at Emptiness, going from form to Formlessness, then you don't need any meditation. This wall between you and something Unknown is no longer there.

Christopher: Yes. In insight meditation there are four objects of the mind: body, feelings, thoughts and sense objects. You observe these things, see them coming and going, and you don't cling to any of them. But as you point out, often there is not the enquiry into the observer, who seems to stand outside of all of this.

Papaji: Yes, that's what I meant. To whom does this body belong, to whom do feelings belong, to whom do thoughts belong and to whom do the sense objects belong? These must belong to somebody. Now, let us reject what can be rejected. The body is made of the elements and does not have the capacity to realise the Self, so reject it. Same goes for feelings, thoughts and sense objects. So reject all of them. But what happens when you reject the act of rejecting? You will arrive at some Unknown destination, which is beyond body, feelings, thoughts and objects, and which can never be rejected. This is Reality and everything belongs to It and is due to It. When you reject everything you discover freedom, and in freedom I am absolutely alone.

Christopher: What do you mean by rejection? Is it something that occurs spontaneously as a letting go? Or is it the clear affirmation, "I do not want to be identified with all of this."

Papaji: No, no, not that. I am tackling what is real. Supposing now we are all waking, we are all in the waking state and what you say everybody accepts – the body, the feelings, the thoughts and the objects. Now let us slowly move towards the sleep state. So what happens? Let the body, the mind, the feelings and all these things approach. So at the last second, the last second before sleep, what do you do at that time? Do you see, when you slip away, do you see all these things?

Christopher: No.

Papaji: What did you do to go away, to enter into sleep, to reject all these things, to enter sleep?

Christopher: Nothing.

Papaji: No. No. Let us see. Simply don't say anything. Approach sleep. "I have office work. I have to go tomorrow. Some friends come. Tomorrow there are discussions to have – how to arrange the wedding of my daughter. He is coming at 11", let us say. He disposes of everything. He'll see tomorrow. To fall sleep, what does he do to abandon everything? And unless he abandons everything, he cannot enter sleep.

Christopher: We might say there is a loss of interest in the activities of the daily life and then there is a natural...

Papaji: No. No. Not the interest. I'm not calling for the interest only. How do you enter into sleep? Why do you have to reject all these things to enter into sleep and why should you go to sleep rejecting all these pleasurable things? Your wife is next to you, why should you reject her? You have to reject your wife, who is very close to you, in order to sleep. Why do you reject the things that you love throughout the day? Your house, your gold, even pleasurable things. Why should you reject all these beauties of life? Why do you go, why do you reject all this samsara in order to go to sleep?

Christopher: Out of necessity.

Papaji: Yes, because it's a necessity. If that is the necessity, then everything else is not the necessity. When you sleep you are much happier than during your waking life. If it was not so, you would never go to sleep.

Christopher: So you are saying that entering sleep is the simultaneous dropping off of the four objects of the mind.

Papaji: Yes, we can agree on this point – a simultaneously dropping of everything. Only when you awake in the morning, you can say that you had slept. So who is awake during sleep? Do you see anything in deep sleep?

Christopher: No, nothing can been seen.

Papaji: And are you happy or unhappy while you sleep?

Christopher: Personally, very content.

Papaji: You are very content. So this is contentment arrived at by contentment, you see. Suppose you are in a supermarket and have already bought many things. Will you be happier going to another marketplace to buy more things or returning home directly?

Christopher: Well, I'd return home, easily.

Papaji: The marketplace represents the body senses and all their transactions with objects. This is the market. If all these transactions could bring satisfaction, happiness, pleasure and beauty, nobody would like to go to sleep or return home. There is something else much more precious than worldly transactions that makes us prefer sleep. It is more precious than everything else. Now, who is awake during sleep?

Christopher: Nobody that I know.

Papaji: Something is awake during sleep. When you wake up, you say, "I slept very well and was very happy. I didn't think about anything." Who experienced this happiness? Who was it?

Christopher: For that I have no answer.

Papaji: Excellent. Excellent. Excellent. [laughter] I won't forget that face.

Christopher: I want to get back to that edge. There is, shall we call it, the fading away of objects.

Papaji: Reality cannot be faded out.

Christopher: No. So at that edge before the vastness of sleep, the immeasurable, there can be the sense of "I", the oneself or the observer.

Papaji: When you wake up?

Christopher: No, I'm talking just before the vastness of falling asleep. Right on the edge of sleep.

Papaji: All this is samsara and you are in the waking state. Now, you are about to dose off, but sleep has not yet started.

Christopher: Exactly, this we call the sakshi, which means pure awareness or observation.

Papaji: You are at this point here and the beyond, the unknown Emptiness has not yet been experienced.

Christopher: That's it. That's what I'm trying to express.

Papaji: Now let us see what happens here. Everything that had to be rejected has been rejected. The whole waking state has ended and the Beyond is not yet seen. At this moment, what do you see?

Christopher: At this moment, there is some identification with the known called "I", which has this notion of being solid and permanent.

Papaji: This "I" is not the "I" which I'm talking about. This "I" and everything else has been absorbed by the Unknown. There is no return to the known. I'm speaking of that moment between the known and the Unknown. When this "I" that has known everything stands before the Unknown, it becomes shy and dissolves. On facing the Unknown an immense happiness surges up. When this "I" is face to face with Emptiness, it will simply disappear.

Christopher: So at that critical point, there is a humility or a trust that its own dissolution will take place in deep sleep.

Papaji: Its dissolution will take place in happiness – to leave everything and embrace something else which has no name and no form. "I" will jump into nectar, beauty, love, where there is nothing to cling to and no one who can cling. Subject and object are not there, neither the thought process. Even the mind is not there to claim that experience. No one can speak of this experience. Can you give me some news about it? I would be happy if you could.

Christopher: I have good news. [laughter] So all the methods, practices, traditions and processes eventually take you to this end, this edge.

Papaji: All sadhanas take you to the end and advise you to reject "me". Sadhan means any kind of practice, and sadhana means "Don't practice." Na means "don't". So if you give up all practices, those you have been doing so far, what will happen? You come to the end. When you have unloaded all the karmas which you are carrying on your
shoulders – the karma of the body, the karma of the mind, the karma of death [three kinds of karmas are abandoned] – when you have abandoned them, then you are absolutely naked. And when you are naked you will jump into dissolution, never to return. Even if you cannot decide whether to jump or not, there is something behind pushing you.

Christopher: Are you the pusher?

Papaji: The pusher is the same as the one that has to be pushed. Traditional religions say that you need some messenger to help you "go to the end", some son of God to give you a push when you are hesitant to jump. But truly speaking, no push is needed, nor are you at any end, nor have you started from somewhere else, nor have you to jump anywhere. You are here and now.

Christopher: This is very significant. One hasn't started anything, one hasn't arrived at any critical point, and no push is required.

Papaji: No samsara and no nirvana.

Christopher: So the whole construction of the mind is a complete fiction, yet it appears very real. Going somewhere, reaching a
place, making a jump – it has a powerful grip. It grips the consciousness, the belief.

Papaji: Mind is very powerful. The mind suggests that you are bound and you accept it. This is the creation of samsara. Then the mind suggests to be free from samsara, and then the practice starts. This is all a concept! Nirvana is only a concept, another trap of the mind. So how do you escape this trap? When you call it a "trap" you are out of it. You know by a special spontaneous knowledge that all this is just a trap of the mind. Then you understand that there is nothing to do and nowhere to go. Just be. You have come from nowhere and you will never go anywhere.

Christopher: It takes my breath away! [laughter]

Papaji: Here everything can be accepted, because there is nothing to be rejected and nothing to be accepted. Therefore you are free to accept everything.

Christopher: This gives me a great freedom at the moment. What would you say to a person who seems attracted to awakening but believes that it is not possible because of too many demands and duties in daily life?

Papaji: He should only be made to wake up from this dream of duty and realise that he is already and always free. Man is only dreaming. This man is asleep who says, "I have family duties, job duties and have no time to find my Self." This man is asleep. But a man who wakes up from the dream, he has no family, nor any job. He is always free and alone. Nothing has ever touched him. He is so very alone that even sleeping doesn't touch him. When you see anything, any name or any form, it means you are asleep. This whole samsara that has lasted for millions of years is just a thought in this instant of time. And this instant is empty. Just surrender this "I" which thinks it is bound. Remove the doubt that you are not already free. Then fear will leave you forever. All this is samsara and doesn't exist and there is only one Reality.

Christopher: Now being in that state, in that dream world which is all going on and
on, one of the themes that has become important both in India and in the West is surrender. It has become a major point of discussion, which has sometimes led to misunderstanding. When a person feels lost in the dream world as you describe, then there is a wish to renounce or to surrender to something greater than the dream world of family and responsibilities and such. What do you say? What is your response to this surrender which has been used in religious life and religious traditions?

Papaji: That has been imposed on you by the shepherds.

Christopher: Shepherds?

Papaji: Shepherds, the leaders of religions. All these leaders are shepherds.

Christopher: Shepherds, yes I understand.

Papaji: Shepherds, they all have been shepherds. Whether you herd sheep or you
herd men, they are all shepherds who give you this teaching and the sheep want to be herded. Only sheep are herded, not the lions. [laughter]

Christopher: Sometimes, from the shepherds, a strong message goes
out: "Surrender, give up, let go, follow me."

Papaji: It has not worked.
It has created many wars. "Return to me, come to me, I will give you rest." It has created wars. See what is happening today. All these kinds of shepherds are not worth believing. I don't think it has benefited mankind so far.

I had a vision in a very awake state. I had a vision of all this samsara,
of everything, all these things. I told this to a French bishop, a Father. I spoke to him about this, my incarnations. I have seen myself in many incarnations. I never knew, because I couldn't speak to anybody about it. I didn't find anybody else. So in that vision I see a different species and I recognise myself in previous incarnations. I feel that everything was my master. I have seen that everything is me – this is me and this is me and this is me. I have seen many incarnations and I've gone to those graves also. I have gone to those chapels also where I have been a priest, speaking about samsara. All this I have seen – in a space of time, in an instant of time all that has happened – millions of years I have spent and in an instant of time, I have seen the samsara from the beginning to the end that happens to us – all this is a thought. This experience everyone is going to have at the end. You will see. Everybody will see. This is an instant of time. That instant is empty, I have seen. I cannot say, but I can still use these words. It is All. Nothing exists or nothing non-exists. This is what I speak of, again and again. Emptiness. One is always free.

Christopher: In the morning satsangs your directness about the nature of Emptiness,
about the the immediacy of It, this immediate realisation of seeing is a very rare opportunity for people. Here and elsewhere, there is the heart's yearning, a deep yearning to realise the ocean, yet sometimes a person feels, "I can't because I'm holding on, I'm holding back." Then comes the message of surrender. The major religious teachers of the past and present in both India and the West say, "It is not a surrender to me but rather a surrender to the Truth, to the here and now, to Emptiness, to God." And sometimes there is the experience of surrendering. What do you think? Is that still the shepherd and the sheep?

Papaji: This surrender, I think it is misinterpreted by the religious people – religion has misinterpreted it.
I think this "surrender" word has not been understood. Surrender is when I abandon the concept that "I am bound". This is surrender.

Christopher: Genuine surrender?

Papaji: This is what has been meant. Simply surrender this concept that "I am
bound". There is no question of "to whom" – this is not important. Simply abandon this false concept.

Christopher: Excellent. Excellent. This is the clearest explanation of surrender that I have heard. Surrender this "I" which thinks it is bound.
[laughter] Excellent! Can we touch on one or two other topics? With the relative and the becoming and the development of this model it seems to gain a momentum, a strength to it. It's as though sometimes the strength of the relative seems to hide Emptiness.

Papaji: Yes

Christopher: A person's relationship to the process of becoming, or change
, is that the person thinks it is the real thing and continues. When that is occurring there may be a realisation. When there is a realisation, the dream finishes. Sometimes we anticipate that if the dream finishes for the person, they realise that they are the ocean. They realise this. Sometimes one expects the expression will be love in the world, compassion in the world, care for others in the world, but sometimes there is no obvious manifestation of the expression. The dream is finished. There is the realisation of the vastness, and yet the expression doesn't seem to be so obvious.

Papaji: The expressions can be in several ways. One man becomes like a rock,
doesn't give any expression; another man behaves like a child with childlike behaviour.

Christopher: What is childlike behaviour? Have you got someone like Chaitanya or
Ramakrishna in mind, is that that kind of childlike playful dance?

Papaji: Childlike behaviour – there is one saint, but you may not have heard his name.
Childlike behaviour is like Shuka Deva.

Christopher: Shuka Deva.

Papaji: Yes, behaving like a seven-year-old child. Another one's behaviour is like a
madman. Either a man keeps dumb like a rock, there is no expression, or his behaviour is like that of a child or a lunatic.

Christopher: A lunatic? But you are none of those, are you?
[laughter] Please give us a description of your expression. You do not look like a lunatic and certainly not like a child, and not like a rock. What do you say?

Papaji: This is what the others say in the scriptures. You speak about behaviour. One man came from England, James was his name. He asked me the
same question. After enlightenment, what is the behaviour? He said, "I've gone to many people and now I'm coming from Bangkok." He had been to someone, I cannot remember his name. He came to Bangalore. In those days I was working in the mines and then he came to me and he asked me, "I am not satisfied by the answers people have given me. What is going to be the behaviour of a person after enlightenment?" So I only told him, "You get enlightened first and then you will know how you will behave. An enlightened person will not ask this question at all. You don't worry. You leave it aside." Then he stayed for some time with me and then somehow he declared, "I am enlightened. I am enlightened."

Then I said, "You are a teacher, a teacher in Manchester. You go back and
act as a teacher. You are not to change. Just remove the doubt that it was a snake. It was always a rope and never a snake. You need not change. Only the fear is gone. Fear of death, fear of suffering. All this is samsara. Only this fear has gone away from your mind, which was creating fear in your mind because of the wrong identification of the rope for a snake.

Christopher: Now in situations like that, and I think that is a very clear illustration,
generally it is said that in enlightenment, in awakening, or realisation the karma has finished, the samsara has finished. After awakening, it would appear for some people at times that some ego identification takes place. "I am superior, I know the Truth" and the "I" appears, the karma, the movement of "I" reappears. Sometimes that is accommodated, accepted and accommodated. Sometimes, for some people, it leads to a doubt about their original experience, their original realisation. So what happens to one's karma after awakening?

Papaji: According to advaita, this body is here because of previously accumulated karma. That's how they explain it. It's like when you roll a ball on the ground, the initial momentum will determine the length of time that the ball will roll. So when someone wakes up, all the stored karma in the memory gets destroyed because there is no longer a doer of selfish actions. And the initial momentum, due to the residual effects of the karma which gave us this body, will continue up to the end of this life. This will have no affect on the awakened one. He now acts according to the circumstances that appear before him with total indifference, knowing that it is unreal. There is no future and no past for him, and he will not be reborn because he is desireless.

Christopher: Do you agree with this?

Papaji: I don't believe in karma. There is no such thing as past karma, present karma, nor future karma. For example, a man who has already been married twice is planning to get married in the near future. He married his first wife ten years, his second wife one year ago and his third marriage is just about to take place. But, in between this function of the upcoming marriage, he dies. With his death, all three wives are widowed – his past wife, recent wife and wife-to-be. Like this, when a man dies to his ego and no longer has the feeling of doership, all his karma is widowed. Karma no longer has anyone to cling to, no place to abide. A liberated man only reacts to the present circumstances and has no concept of being a doer. His ego is dead and he is absolutely free. I believe that a man who has no doubts cannot have any karma.

Christopher: Right.

Papaji: A free man who is not bound never feels that he has acted. For him, nothing ever happens. He knows that he has always been free and nothing has ever changed. How can he have any karma now, and how can he take another birth? Everything is finished for him.

Christopher: So in a way you're saying that when the husband dies, his wives die too.

Papaji: They are widowed. The husband dies, but the wives continue to live. In the case of the liberated man who has no ego, he never says "this is mine" or "this belongs to me". All doership and all sense of possession have vanished, so he is dead while alive. He can do whatever he likes because no impressions can disturb his mind. He is dead to his ego and his actions are free from any reactions, from any karma and from any self-interest. Whereas someone who thinks that he is the doer will reap the consequences of his actions. You become what you think, you see. The free man will reap the consequences of his freedom and the other man will be punished by his own thought process. But in the ultimate Truth, nothing ever exists.

In a dream somebody becomes a king and someone else becomes a beggar, but both belong to the dream. The samsara is exactly like this. Ultimately, there have never been kings and beggars at all. Everything appears from one Source and only That is true. Once you recognise that you are that Source, then you will realise that you have always been free and never been bound. Here in satsang, some people understand this instantly, in this moment. Freedom is here and now, so why postpone it by practising something? Freedom can only be realised in this instant and all practices demand time and effort. That which is available now will be available in 30 years, so why not do it now? It is unchanging and always available here in this instant.

Christopher: In your communications, a person
tells you they are realising something in the moment, right here and now. There's no reference to the past, history and all their long practices, which are all a distraction. This person says to you, "I see, I realise, I understand." They taste something that they have not tasted before. And you have a reputation for being very strongly affirmative of somebody's experience. I have heard that sometimes you say, "So now you see."

Papaji: Yes.

Christopher: Like that, do you think it's valuable to
be very affirmative to the person when they are tasting something for the first time in the here and now? It's very powerful, your warmth and kindness, and it goes on in the dialogue. Do you think that is vital to give them trust in what they are realising in the moment?

Papaji: I see. You mean to say if somebody comes and he asks me a question and I reply
to him, and it is affirmative how he takes it. Am I right, is this what you mean?

Christopher: No. It's more that some questioning has already taken place. You are
listening to the person and the person is telling you, "Yes, Poonjaji, I realise what you are saying. I realise the liberating essence of here and now." Then Poonjaji is very positive towards this person. Very directly so.

Papaji: Yes. That's what I meant. To answer this question – I am absolutely
empty while listening. I don't search for any answer to the question asked of me. I just keep empty without any thought, unconcerned with what is going on. If this man hits into the Emptiness with any desire, whatsoever it is, the answer will come from Emptiness directly and not from Poonjaji.

Christopher: Yes. So in that time, you have no substance, no

Papaji: No. It's not my concern. He asks a question not to Poonjaji nor to my body, so
to whom is this question addressed? This question is asked. It is responsible to respond to that person. If it is a question of freedom, I cannot bestow freedom to anybody. So he is asking this of something which is freedom itself, so that question is asked to that Unknown, so I have no interference. It will take care of the person who asks.

Christopher: It occurs with me. A person is participating in a retreat, I engage in
some dialogue with the person and sometimes in the communication itself or sometimes in the course of the day, the person is realising something and the joy of that realisation, the liberation – the person then comes to talk about this with me.

Generally speaking, I take more a note of
appreciation to the person, and when the person is speaking of profound things, of realised things, I will sometimes say to the person, then or a few days later, "Let us see in one year and a day whether this realisation is still alive with you." Because sometimes the person can speak of realisation, speak of clear seeing, but they leave the company of the teacher, the company of the retreat, the company of name and form, and then there's the memory. So the realisation is sometimes not as deep as the person thinks.

Papaji: When you give some suggestion to somebody else about this teaching to a
person who comes to you, to somebody who comes to a meditation retreat, when you speak or try to explain about freedom to that person – so you are passing on something which is not known to you or somebody else, so that is acting, you see.

Christopher: Acting?

Papaji: What prompts you to speak? The tongue is speaking, the mind is thinking. There are words. But where do you get this power to think and to speak and to deliver something else? What is that? Does it belong to you? Does it belong to Christopher?

Christopher: Oh, absolutely not.

Papaji: So it is the direct responsibility of that Unknown which is speaking and thinking through Christopher, delivering a response to somebody else.
If you know this is happening, it will hit the bull's eye for the other person also. His desire is also coming from the same "I want to be free". This desire is coming from somewhere that he doesn't know. This thought, "I want to be free" comes from the same place. So he wants freedom and goes to a teacher who tells him how to be free. Both these things have come from the same Source – "I want to be free" and the teacher's words, "You do this and you will be free." They both know each other, the Source is one. Only when you know that the Source is the same, you will understand. If you say, " I am quite able to give freedom or enlightenment to a person", then it will not work. When I am just acting and it has been dictated by a Source whom I do not know, only then it will work. This is called teaching.

Christopher: The teaching is not a teaching.

Papaji: This is called teaching. The rest is
preaching. The teacher has no teaching of his own. He speaks, but what is pushing him to speak, you see? He doesn't have any responsibility for what has been spoken or what has happened, and it helps the people. Simply you live as a free man, immaculate, empty man, this is the best teaching that a teacher has to give to somebody. You must smell the fragrance. You must sit quietly, that's all. Sit absolutely quiet. No thought. Absolutely empty. This teaching is the best teaching, which nobody will reject and everybody will be benefited, you see.

Christopher: I appreciated the
question which you directed to one of the people here, "Who are you?" and then you said, "Before your mind moves." You asked someone sitting here, "Who are you?" and then before his mind could move, the nectar is there, isn't it?

Papaji: Yes.

Christopher: So I think that sometimes in the Vipassana insight meditation,
sometimes the nectar is lost. There's too much asking, too much looking and missing That, and as you say Emptiness, in the non-teaching of no teacher, there is something else, some sweetness is showing. Where there is no teacher and no student, then a sweetness can be revealed.

Papaji: This is a fact. Thank you for your visit.

top of the page

accueil  dvd v.f.  livres  ayurvéda  sagesse  glossaire  pour commander  bon de commande  contact  librairies

home  english dvd  books  wisdom  glossary  how to order  order form  contact

mentions légales


InnerQuest | B.P. 29 | 75860 Paris cedex 18 | France | +33 (0)1 42 58 79 82 |