Monthly Archives: January 2015

Become Hollow

Each one of us is like a flute. When we get rid of all negativity and become hollow and empty from within, then a divine harmony starts to play and resonate from our being. Then the entire space and environment around us becomes melodious. All the rhythms and sounds of our life come together in a blissful harmony.

~ Sri Sri Ravi Shankar

Bheeshma Nirvana

Bheeshma Nirvana

On which day did Bheeshma leave his mortal coil in the Gregorian calendar?
In the chapters dealing with the war, Bheeshma Parva, in verses 6.114.86-100, after being mortally wounded, we find Bheeshma saying that he would wait until Uttarayana to die.
Again in the same Parva, in 6.116.13, he repeats that he is waiting for the return of the sun and the moon to breathe his last. He calls the alignment as Sasi Surya Yoga. Sasi is another name for the moon and Surya means the Sun.
It is only in AnushasanaParva, the chapters after the war, in the Mahabharata, that we find Bheeshma mentioning the exact number of days as well as the particulars of the lunar month, day and phase.
The relevant verse reads as,
Parivrtto hi BhagavansahasransurDivakarah
Astapancasatamratryahsayanasyadya me gatah
Saresunisitagresuyathavarsasatamtatha.
Magho’yamsamanupraptomasahsaumyoyudhistira
Tribhagasesahpakso’yamsuklobhavitumarhati.
– Mahabharata 13.153.26-28
The translation reads as,
“The thousand-rayed maker of day, the radiant Surya has turned around on his northward course.
I have spent 58 sleepless nights.
But it feels as though it has been a century since I have lain stretched on these sharp arrows.
O Yudhishthira, the lunar month of Magha has come.
This is the lit fortnight and remainder three parts ought to be.”
Bheeshma thus states that,
• the Sun had turned around and Uttarayana, i.e northern
movement of the sun had commenced
• the lunar month of Maghahad arrived
• it was the bright fortnight – implying that it was Shukla
Paksha
The last part of the verse mentions “3 parts” but seems to be shrouded in ambiguity on whether 3 parts have gone by or whether 3 parts are yet to come by. Also 3 parts of what, is not very evident either. This has stirred up many a debate among scholars and one finds many interpretations of this line.
However, this ambiguity is sealed by a verse in the Shanti Parva, which reads,
Shukla pakshasyaashtamyam
Maghamasasyaparthiva
prajapatye cha nakshatre
madyampraptedivakare
Nivritamatretvayane
uttarevaidivkare
samaveswhayadatmanam
atmanyevsamahitah
– Mahabharata, Shanti Parva47 – 3
“In the ashtami of shuklapaksha of Magha month, in Rohininakshatra, when the sun was at zenith, around noon, when the sun had turned Uttara already, i.e. when the Sun had turned north, Uttarayana had begun, Bheeshma’s soul joined the Supreme Divine.”
i.e. Bheeshma breathed his last on the 8th phase in bright fortnight of Magha, i.e.on Magha Shukla Paksha Ashtami, now known as Bheeshma Ashtami.
The Mahabharata text describes the night of Bheeshma’s Nirvana further as mighty Saturn had stationed itself near Rohini star, i.e. Aldeberan in Taurus constellation.
These are very exact statements and have to fit in the sequence of dates arrived at, through any method of dating.
The Skychart
From the details about Bheeshma’s demise, Bheeshma Nirvana, searching the past for such a time window which not only meets above descriptions from the text, but also fits with the time frame of the other events, we find that the winter solstice, Uttarayana, had occurred in lunar month of Magha, on Shukla Paksha Sapthami, 7th phase, brighter half, on 17th January, 3066 BCE.
Bheeshma therefore breathed his last on the next day, Ashtami, 8th
phase of the moon, 18th January, 3066 BCE.

D.K.Hari & D.K.Hema Hari, Founders, Bharath Gyan

Master !!!

A Master is like an ocean. The ocean is there, readily available. It does not reject anybody. Whatever you want, you take from it, and the ocean is there, offering itself to you.

~ Sri Sri Ravi Shankar

Meditation matures

A mature intellect is devoted; a mature heart is full of knowledge. Meditation matures your intellect as well as your heart.

~ Sri Sri Ravi Shankar

Upanishads

The Upanishads were born near about five thousand years before. A secret communion, a transmission beyond the scriptures, a communion, a transmission beyond the scriptures, a communion beyond the words… this is what UPANISHAD is – you sitting silently, not just listening to my words but listening to my presence too. The words are only excuses to hang the silence upon.
The silence is the real content, the word is only a container. If you become too much interested in the word you miss the spirit.

~ OSHO – I Am That ( Isha Upanishad )

Sudama & Krishna

F R I E N D S H I P
QUESTIONER: YOU SAY THAT PERSONS LIKE KRISHNA DON’T MAKE FRIENDS NOR DO
THEY MAKE FOES. THEN HOW IS IT THAT HE AS A KING COMES RUNNING DOWN TO THE
GATE OF HIS PALACE TO RECEIVE SUDAMA, HIS POOR OLD FRIEND OF CHILDHOOD DAYS
AND GIVES HIM ALL THE WEALTH OF THE WORLD IN RETURN FOR A HANDFUL OF RICE
THAT HIS POOR FRIEND HAS BROUGHT AS HIS PRESENT TO HIM? PLEASE SHED SOME
LIGHT ON THIS SPECIAL FRIENDSHIP BETWEEN KRISHNA AND SUDAMA.
Osho – It is not a special kind of friendship, it is just a friendship. Here too, our ideas come in the way of our understanding. It seems to us that giving away all the wealth of the world in return for a handful of rice is too much.
We fail to see that it is more difficult for poor Sudama to bring a handful of rice as a present for his friend, than it is for Krishna to give all the wealth of the world to Sudama. Sudama is so utterly poor, a beggar, that even a handful of rice is too much.
Therefore his gift is more important than Krishna’s; he is the real giver, not Krishna.
But we see it differently, we look at the quantity and not the quality of the gift. We are not aware how difficult it was for a beggar like Sudama to collect a handful of rice; it is not that difficult for Krishna to give away lots of wealth, he is a king.
He does not do a special favor to Sudama, he only responds to his friend’s gift; and I think Krishna is not satisfied with his own gift to Sudama. Sudama’s gift is rare; he is destitute. In my eyes Sudama shines as a greater friend than Krishna.
I did say that Krishna does not make friends or foes, but it does not mean that he is against friendship. If someone advances the hand of friendship to him, he responds to it with greater love and friendship.
He is like a valley which echoes your one call seven times. A valley is not waiting for your call, nor is it committed to respond to you, but it is its nature to return your call seven times. What Krishna does stems from his nature; he is just responding to Sudama’s love, which is extraordinary.
It is significant that Sudama comes to Krishna not for any favor, but just to express his friendship, his love to him, and even as a poor man he brings a gift for his old friend. Usually a poor person wants to receive something. he rarely gives anything.
Here Sudama comes with a gift and not for a gift, he does not go to Krishna’s palace as a beggar. And when a poor man gives his gift, his affluence of heart is in comparable. In the same way, a rich man is expected to give something to charity.
But when the contrary happens, when the rich man chooses to beg, as it happened with Buddha – a king turned beggar is again something extraordinary.
If you consider Buddha and Sudama together you will know the significance. Sudama has nothing, and yet he gives; Buddha has everything, and yet he begs. These two events are extraordinary, unearthly. Ordinarily a poor man begs and a rich man gives; there is nothing special about it.
But when they re verse their roles, it has immense significance. Sudama is as extraordinary as Buddha; both are rare persons. Poor Sudama bringing a gift to Krishna, who is a king, is what makes the event great. But this is love’s way; it does not bother whether you have too much or too little, it goes on giving.
Love will never accept that you have too much.
Let us understand this aspect of love, which does not accept the idea that anyone has so much he does not need more. Love goes on giving and it will never say it has given you enough. There is no end to love’s bounty. Love goes on pouring its gifts and yet it feels shy that it is insufficient.
If you tell a woman that she has done a lot for her child, if she is a nurse, she will thankfully acknowledge your compliments. But if she is a mother she will protest saying, “I could do only a little; a lot remains to be done.”
A nurse is aware of what she has done; a mother is aware of what she has yet to do. And if a mother brags about her sacrifices for her child, she is a nurse and not a mother. Love is always aware that a lot more remains to be done.
Sudama knows that Krishna lacks nothing; he is a king. Yet he is anxious to bring a gift to him.
When he was leaving his home, his wife said, “Your friend happens to be a king, don’t forget to bring a substantial gift from him.” But he comes with a gift, and does not ask for anything.
When Sudama meets Krishna he feels very hesitant about his gift; he hides the packet of a handful of rice from his friend. That is the way of love; even if it gives a lot it never thinks it is enough. Love does not give with fanfare as ordinary donors do; it likes to give anonymously.
So Sudama hesitates, he hides his gift from Krishna. He is hesitant not just because it is a poor gift of rice; he would have hesitated even if he had rare diamonds. Love does not proclaim its gift; proclamation is the way of the ego.
So Sudama is hesitant and afraid; it is something rare. And what is more amusing is that immediately on seeing him Krishna begins to inquire what gift he has brought. Krishna knows that love always comes to give and not to take.
And he also is aware that the ways of love are shy and secretive; he asks for his presents over and over again. And ultimately he succeeds in snatching his gift from his old friend. And what is more amazing, Krishna immediately begins to eat the raw rice that he finds in the packet.
There is nothing special about it; it is love’s way. It is because love has become so scarce for us that we are so surprised about it.

~ OSHO – Krishna The Man and his Philosophy

Meditation is the answer

M E D I T A T I O N
“Meditation is the only answer to all the questions of man. It may be frustration, it may be depression, it may be sadness, it may be meaninglessness, it may be anguish; the problems may be many, but the answer is one. Meditation is the answer.”

~ OSHO, Light on the Path – Chapter #1

Where is GOD ?

THE moment you ask ‘Where is God?’ you have raised a wrong question.
Because God cannot be indicated anywhere. He is not in a particular direction, He is not a particular thing, He is not a particular being.
God is universality.
Ask where God is not, then you have asked the right question. But for that right question you will have to prepare the soil of your heart.
That’s what I mean by love – preparing the soil of your heart. If you are full of love, the world is full of God – they go parallel, they are part of one symphony.
God is the echo from the universe. When you are in love, the echo is there. When you are not in love, how can there be an echo?
It is only you who are reflected again and again in millions of ways, it is you who are thrown back to yourself again and again.
If you are in love, God is.
If you are not in love, then what to say about God? – even you are not.

~ OSHO – This Very Body the Buddha, Ch 1

GOD

God is love, God is the space in which everything exists. God is from which everything has come and into which everything dissolves.
God is like a space, joy and love that is all pervading. The space around you is not dead space, it is filled with energy, intelligence and that energy, that intelligence is divinity and it is inside you, outside you, and everywhere.
God is everywhere all pervading. Love is god, you can feel it and not see it, but you can experience this enormous energy when you go deep in meditation.

~ Sri Sri Ravi Shankar

Draupadi – A rare woman !!

D R A U P A D I : A Rare Woman
QUESTIONER: DRAUPADI, WHO IS ALSO KNOWN AS KRISHNAA, HAS BEEN SUBJECTED TO
HARSH CRITICISM AND DETRACTION, BUT KRISHNA LOVES HER TREMENDOUSLY. PLEASE
SAY SOMETHING ABOUT HER IN THE CONTEXT OF OUR OWN TIME.

Osho – As among men Krishna baffles our understanding, so does Draupadi among women. and how the critics look at Draupadi says more about the critics themselves than about Draupadi.
What we see in others is only a reflection; others only serve as mirrors to us. We see in others only that which we want to see; in fact, we see what we are.
We do nothing but project ourselves on the world.
It is difficult to understand Draupadi.
But our difficulty does not come from this great woman, it really emanates from us. Our ideas and beliefs, our desires and hopes come in our way of understanding Draupadi.
To love five men together, to play wife to them at the same time is a great and arduous task.
This needs to be understood rightly.
Love does not have much to do with persons; it is a state of mind.
And love that is confined to a single person is a poor love. Let us go into this question of love in depth.
We all insist that one’s love should be confined to a single person – a man or a woman.
If someone loves you, you want that he should love you and you alone, that he not share his love with another person. You would like to possess that person, to monopolize him or her. We not only want to possess things, we also want to possess men and women. And if we had our way we would possess even the sun and the moon and the stars. So we crave to monopolize love.
Because we do not know what love is, we are prone to think that if it is shared with many it will disperse and dwindle and die.
But the truth is that the more love is shared, the more it grows. And when we try to restrict it, to control it – which is utterly unnatural and arbitrary – it dries up and eventually dies.
I am reminded of a beautiful story.
A Buddhist nun had a statue of Buddha made of sandalwood. She loved the statue and always kept it with her. Being a nun she traveled from place to place, where she mostly stayed in Buddhist temples and monasteries.
And wherever she lived she worshipped her own statue of Buddha.
Once she happened to be a guest at the famous temple of a thousand Buddhas. This temple was known for its thousand statues of Buddha; it was filled with statues and statues. The nun, as usual, sat for her evening worship, and she burned incense before her statue of Buddha. But with the passing breeze the perfume of the incense strayed to other statues of Buddhas which filled that temple.
The nun was distressed to see that while her own Buddha was deprived of the perfume, others had it in plenty. So she devised a funnel through which the smoke would ascend to her statue only. But this device, although successful, blackened the face of her Buddha and made it especially ugly. Of course the nun was exceedingly miserable, because it was a rare statue of sandalwood, and she loved it. She went to the chief priest of the temple and said, “My statue of Buddha has been ruined.
What am I to do?”
The priest said, “Such an accident, such an ugliness is bound to happen whenever someone tries to block the movement of truth and possess it for oneself. Truth by its nature has to be everywhere, it cannot be personalized and possessed,”
Up to now, mankind has thought of love in terms of petty relationship – relationship between two persons. We have yet to know love that is a state of mind, and not just relationship.
And this is what comes in our way of understanding Draupadi If I am loving, if love is the state of my being, then it is not possible to confine my love to a single person, or even a few persons.
When love enters my life and becomes my nature, then I am capable of loving any number of people.
Then it is not even a question of one or many; then I am loving, and my love reaches everywhere. If I am loving to one and unloving to all others, even my love for the one will wither away. It is impossible to be loving to one and unloving to the rest. If someone is loving just for an hour every day and remains unloving for the rest of the time, his lovelessness will eventually smother his small love and turn his life into a wasteland of hate and hostility.
It is unfortunate that people all around the world are trying to capture love and keep it caged in their relationships. But it is not possible to make a captive of love, the moment you try to capture it, it ceases to be love.
Love is like air; you cannot hold it in your fist.
It is possible to have a little air on your open palm, but if you try to enclose it in your fist, the air escapes. It is a paradox of life that when you try to imprison love, to put it in bondage, love degenerates and dies. And we have all killed love in our foolish attempts to possess it.
Really we don’t know what love is.
We find it hard to understand how Draupadi could love five persons together. Not only we, even the five Pandava brothers had difficulty in understanding Draupadi.
The trouble is understandable, even the Pandavas thought that Draupadi was more loving to one of them. Four of them believed that she favored Arjuna in particular, and they felt envious of him. So they had a kind of division of her time and attention. When one of the Pandava brothers was with her, others were debarred from visiting her.
Like us, they believed that it is impossible for someone to love more than one person at a time. We cannot think of love as anything different from a relationship between two persons – a man and a woman. We cannot conceive that love is a state of being, it is not directed to individuals.
Love, like air, sunshine and rain, is available to all without any distinctions.
We have our own ideas of what love is and should be, and that is why we misunderstand Draupadi.
Despite our best efforts to understand her rightly, there is a lurking suspicion in our minds that there is an element of prostitution in Draupadi: our very definition of a sati, a faithful and loyal wife, turns Draupadi into a prostitute.
It is amazing that the tradition of this country respects Draupadi as one of the five most virtuous women of the past.
The people who included her among the five great women of history must have been extraordinarily intelligent.
The fact that she was the common wife of five Pandavas was known to them, and that is what makes their evaluation of Draupadi tremendously significant. For them it did not matter whether love was confined to one or many; the real question was whether or not one had love. They knew that if really there was love, it could flow endlessly in any number of channels; it could not be controlled and manipulated. It was symbolic to say that Draupadi had five husbands; it meant that one could love five, fifty, five hundred thousand people at the same time.
There is no end to love’s power and capacity.
The day really loving people will walk on this earth, the personal ownership of love rampant today in the form of marriages, families and groups, will disappear. It will not mean that the love relationship between two human beings will be prohibited and declared to be sinful – that would be going to the other extreme of stupidity.
No, everybody will be free to be himself, and to function within his limits and no one will impose his will and ideas on others. Love and freedom will go together.
Draupadi’s love is riverlike, overflowing. She does not deny her love even for a moment. Her marriage to the Pandava brothers is an extraordinary event – it came about almost playfully. The Pandavas came home with Draupadi, who they had won in a contest.
They told their mother they had brought a very precious thing with them. Kunti, their mother, without asking what the precious object was, said, “If it is precious then share it together.”
The Pandava brothers had no idea that their mother would say this; they just wanted to tease her.
But now they had to do their mother’s bidding; they made Draupadi their common wife. And she accepted it without complaint. It was possible because of her infinite love. She has so much that she loved all her husbands profoundly, yet never felt any shortage of love in her heart.
She had no difficulty whatsoever in playing her role as their common beloved, and she never discriminated between them.
Draupadi is certainly a unique woman. Women, in general, are very jealous; they really live in jealousy.
If one wants to characterize man and woman, he can say that while ego is the chief characteristic of man, jealousy is the chief characteristic of woman. Man lives by ego and woman by jealousy.
Really jealousy is the passive form of ego, and ego is the active form of jealousy.
But here is a woman who rose above jealousy and pettiness; she loved the Pandavas without any reservations. In many ways Draupadi towered over her husbands who were very jealous of one another on account of her love. They remained in constant psychological conflict with each other, while Draupadi went through this complex relationship with perfect ease and equanimity.
We are to blame for our failure to understand Draupadi. We think that love is a relationship between two persons, which it is not. And because of this misconception we have to go through all kinds of torment and misery in life.
Love is a flower which once in a while blooms without any cause or purpose. It can happen to anyone who is open. And love accepts no bonds. no constraints on its freedom. But because society has fettered love in many ways we do everything to smother it, to escape it. Thus love has become so scarce, and we have to go without it.
We live a loveless life.
We are a strange people; we can go without love, but we cannot love someone without possessing him or her.
We can very well starve ourselves of love, but we cannot tolerate that the person I love should share his or her love with anybody else. To deprive others of love we can easily give up our own share of it. We don’t know how terribly we suffer because of our ego and jealousy.
It is good to know that Draupadi is not a solitary case of this kind; she may be the last in a long line. The society that preceded Draupadi was matriarchal; perhaps Draupadi is the last vestige of that disintegrating social order.
In a matriarchial society the mother was the head of the family and descent was reckoned through the female line. In a matriarchy a woman did not belong to any man; no man could possess her.
A kind of polyandry was in vogue for a long time, and Draupadi seems to be the last of it. Today there are only a few primitive tribes who practice polyandry.
That is why the society of her times accepted Draupadi and her marriage and did not raise any objections.
If it was wrong, Kunti would have changed her instructions to her sons, but she did not. If there was anything immoral in polyandry even the Pandava brothers would have asked their mother to change her order.
But nothing of the kind happened, because it was acceptable to the existing society.
It happens that a custom that is perfectly moral in one society appears completely immoral to another.
Mohammed had nine wives, and his Koran allows every Mohammedan man to have four wives. In the context of modern societies, polygamy and polyandry are considered highly immoral.
And the prophet of Islam had nine wives. When he had his first marriage he was twenty-four years old, while his wife was forty.
But the society in which Mohammed was born was very different from ours and its circumstances were such that polygamy became both necessary and moral. They were warring tribes who constantly fought among themselves.
Consequently they were always short of male members – many of whom were killed in fighting – while the number of their women went on growing. Out of four persons, three were women. So Mohammed ordained that each man should have four wives.
If it was not done, then three out of four women would have been forced to live a loveless life or take to prostitution. That would have been really immoral.
So polygamy became a necessity and it had a moral aura about it. And to set a bold example, Mohammed himself took nine women as his wives, and permitted each of his male followers to have four.
No one in Arabia objected to it; there was nothing immoral about it.
The society in which the Mahabharat happened was in the last stages of matriarchy, and therefore polyandry was accepted. But that society is long dead and with it polygamy and polyandry are now things of the past.
They have no relevance in a society where the numbers of men and women are in equal proportion. When this balance is disturbed for some reason, customs like polygamy and polyandry appear on the scene. So there was nothing immoral about Draupadi.
Even today I say that Draupadi was not an ordinary woman; she was unique and rare. The woman who loved five men together and loved them equally and who lived on their love could not be an ordinary woman. She was tremendously loving and it was indeed a great thing. We fail to understand her because of our narrow idea of love.

~ OSHO – Krishna The Man and his Philosophy

Sadness

S A D N E S S
Sadness is more authentic, because you are not dependent on anybody. It is yours, absolutely yours.
This should give you a great insight, that your sadness can help you more than your happiness.
You have never looked at sadness closely. You try to avoid seeing it — in many ways. If you feel sad, you go to a movie.
If you feel sad, you start the television. If you feel sad, you go and play with your friends, you go to a club. You start doing something so that you do not have to see the sadness. This is not the right approach.
When you are sad, it is a momentous phenomenon, very sacred, something of your own. Get acquainted with it, go deeper into it, and you will be surprised. Sit silently, and be sad.
Sadness has its own beauties.
Sadness is silent, it is yours. It is coming because you are alone. It is giving you a chance to go deeper into your aloneness.
Rather than jumping from one shallow happiness to another shallow happiness and wasting your life, it is better to use sadness as a means for meditation.
Witness it. It is a friend! It opens the door of your eternal aloneness.
There is no way not to be alone. You can delude yourself, but you cannot succeed.
And we are deluding ourselves in every way — in relationship, in ambition, in becoming famous, in doing this, in doing that.
We are trying to convince ourselves that we are not alone, that we are not sad. But, sooner or later, your mask wears out — it is false, it cannot remain forever — then you have to wear another mask.
In one small life, how many masks do you wear? And how many have melted away, changed? But you go on continuing the old habit.
If you want to be an authentic individual, use sadness; don’t escape from it. It is a great blessing. Sit silently with it, rejoice in it.
There is nothing wrong in being sad. And the more you become acquainted with it and its subtle nuances, you will be surprised — it is a great relaxation, a great rest, and you come out of it rejuvenated, refreshed, younger, livelier.
And once you have tasted it, you will seek those beautiful moments of sadness again and again. You will wait for them, you will welcome them, and they will open new doors of your aloneness….

~ OSHO : From Bondage to Freedom

Meditation

A mind without agitation is meditation. A mind in the present moment is meditation. A mind which becomes no-mind is meditation. A mind that has no hesitation, no anticipation, is meditation. A mind that has come back to the home, to the source, is meditation.

~ Sri Sri Ravi Shankar

Drop your fantasies

F A N T A S Y
“But even in looking at a movie you get caught. You know well there is only a white screen and nothing else and shadows are moving on it, but have you watched people sitting in a movie house? A few start crying when something tragic is happening on the screen. Their tears start coming. Just see: there is nothing real on the screen, but the tears are very real. The unreal is bringing tears? People reading a story in a book become so excited. Or seeing a picture of a nude woman become sexually aroused. Just see, there is nothing. Just a few lines — nothing else. Just a little ink spread on the paper. But their sexual arousal is very real.
This is the tendency of the mind: to get caught with the objects, become identified with them.
Catch yourself red-handed as many times as you can. Again, again, catch yourself red handed and drop the object. Suddenly you will feel a coolness, all excitement gone. The moment you realize there is only the screen and nothing else, for what am I getting so much excited, for what…. The whole world is a screen, and all that you are seeing there are your own desires projected; and whatsoever you want, you start projecting and believing. This whole world is a fantasy.
And remember, you all don’t live in the same world. Every. body has his own world because his fantasies are different from the others. The truth is one; fantasies are as many as there are minds.
If you are in a fantasy you cannot meet the other person, you cannot communicate with the other. He is in his fantasy. That is what is happening: when people want to relate they cannot relate.
Somehow they miss-each other. Lovers, wives, friends, husbands, miss each other, go on missing. And they are very much worried over why they cannot communicate. They wanted to say something, but the other understands some. thing else. And they go on saying, ”I never meant this,” but the other goes on hearing something else.
What is happening? The other lives in his fantasy; you live in your own fantasy. He is projecting some other film on the same screen; you are projecting some other film on the same screen. That’s
why a relationship becomes such an anxiety, anguish. One feels to be alone is to be good and happy, and whenever you move with somebody you start getting into a mire, into a hell. When Sartre says, he says through experience: ”The other is hell.” But the other is not creating the hell; just two fantasies clashing, just two worlds of dreams clashing.
Communication is possible only when you have dropped your fantasy world and the other has dropped his fantasy world. Then two beings face each other — and they are not two, because the twoness drops with the world of fantasy. Then they are one.”

~ OSHO, Yoga: The Alpha and the Omega, Vol 8 Chapter #7

Drop meets the Ocean

When a drop meets the ocean, it becomes the ocean. When a devotee surrenders to the Divine the Devotee becomes Divine

~ Sri Sri Ravi Shankar