---
section: Library
booktitle: "The Imprisoned Splendor"
booktype: "Diaries"
bookcode: "IMPRIS"
dategiven: "15 June 1980 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #15"
chaptertitle: "None"
acode: "8006155"
shorttitle: "IMPRIS15"
audio: "No"
video: "No"
esttime: ""
displaytitle: "The Imprisoned Splendor: Chapter #15"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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> [!info]
> Note
>
[NOTE: This is an unedited tape transcript of an unpublished darshan diary, which has been scanned and cleaned up. It is for reference purposes only.]


That god protects you is a blessing, but the blessing is possible only if you are blissful. This is one of the fundamental laws of life: if you have you will get more, if you don't have you will lose even that which you have. It is a very strange law but one has to understand it. Nothing can be done about it, one has to follow it: it is so.


It is so in the ordinary world, it is so in the inner world. The rich man gets richer because money attracts more money; the poor man gets poorer. The same is true in the inner world too: the blissful person becomes more blissful; all god's blessings shower on him. The miserable person becomes more miserable. You get only that which you have because that which you have becomes a magnetic forces it attracts something similar to it. It is as if a drunk comes to the city, soon he will find other drunkards. If a gambler comes into the city, soon he will become acquainted with other gamblers. If a thief comes to the city he will find thieves. If a seeker of truth comes to the city he will find other seekers. Whatsoever we create in us becomes a magnetic centre, it creates a certain field of energy. And in that field of energy things start happening.


So if one wants god's blessings one should create whatsoever blissfulness one is capable of, one should do one's utmost, and then a thousandfold bliss will be yours. The more you have, the more will be coming. Once this secret is understood, one goes on becoming richer and richer inwardly, deeper and deeper is one's joy. And there is no end to ecstasy  --  one just has to begin in th right direction.


The feeling of being a stranger has to be transcended because this feeling is basically wrong. We are part of existence, we are not strangers. We are waves of the ocean, we are not strangers to the ocean. How can we be strangers to the ocean?  --  we arise from it, we live in it, one day we disappear in it. We are part of it. This existence is our home. We are not outsiders; even if we want we cannot be outsiders, we are insiders. There is nowhere to go, we cannot go out of existence  --  everything is in. There is no boundary where existence ends and we can jump out of it. The fish can come out of the ocean but we cannot come out of existence, it is impossible. Wherever we are, we are rooted in existence.


This is the fundamental religious feeling. The irreligious person feels that he is a foreigner, a stranger, an outsider. That feeling has grown very much in this century. All over the world all the intelligent people are suffering from a strange kind of disease  -- the disease can be called the feeling of being outsiders, that we don't belong to existence, that existence does not belong to us, that we are just accidents, that we are not fulfilling any purpose, that we are not needed, that things will go on perfectly well without us, that we are dispensable. All this is utterly wrong, absolutely wrong.


Even a small grass leaf is intrinsic, not accidental. It is as significant as the biggest star. Without it the existence will not be the same, something will be missed, there will be n gap left. It is not dispensable, nothing is dispensable. Once this is understood all fear disappears, a great relaxation comes naturally. One becomes capable of resting, because then this is our home.


To feel existence as our home, to feel that it is our mother, it is our father, that the trees and the mountains and the stars are our family, is exactly the meaning of the word 'god'.


God is sweet  --  in fact, the sweetest phenomenon, the most delicious phenomenon is god. Those who have tasted god have tasted the nectar. They become immortals, they know nothing of birth and death. For them time becomes irrelevant, they start living in eternity.


As one goes deep in meditation, one's life becomes more and more sweet, full of many songs, music, joy. A thousand and one flowers bloom and all year round it is spring. And everything becomes fragrant with god, because everything is full of god. All that we need is the way to see it - and meditation is the way.


My sannyasins have to live a life of bliss -- that is their meditation. They have to drop all seriousness, they have to become more playful. They have to look at life not as a problem but as a mystery. If you look at it as a problem you become serious because then a great temptation arises to solve it -- and it is insoluble. It will lead you into more and more seriousness and into frustration and into sadness.


You can never come to a conclusion. Yes, you may find many answers but each answer will create more questions than it will solve. That's why philosophers become very serious, theologians become very serious. They lose all playfulness They forget what it means to be light -- and if you forget what it means to be light you will forget what it means to be delight-full, because they are two aspects of the same phenomenon. To be light is a basic requirement for delight to happen.


Delight happens only in light moods. Don't take life as a problem -- it is not a problem at all. It is a mystery to be lived, not to be solved -- enjoyed, danced, loved, sung, but not to be solved. It is not a riddle, it is not a challenge to solve it. It is a challenge to explore it, with wonder, with awe, just like a small child.


For my sannyasins bliss is meditation, and the more blissful you become, the more meditative you become. So learn to be cheerful; take things as fun. Everything has to be taken as fun -- even death has to be taken as fun.


If you can live life as if it is just a role you are playing in a drama, then you have become a sannyasin.


Bliss is god. There is no other god: to be blissful is to be divine. But for centuries god has been worshipped out of fear, out of greed. Only the cowards and the greedy have gathered in the temples and the churches and the mosques. If analysed, all their prayers can be reduced to two things: either fear or greed. And fear and greed are two aspects of the same coin.


The fearful person is always greed. In fact it is because of fear that one becomes greedy. The fear of tomorrow creates greed: accumulate more money, because who knows? -- tomorrow there will be difficulty. In your old age nobody may support you, your friends may desert you, your children may not look after you. It is fear. So make every arrangement for every possibility. Hope for the best and expect the worst  --  that is peoples' logic, the greedy peoples' logic. It is out of fear.


But greed cannot destroy fear. In fact because it comes out of fear it nourishes its source; it becomes a vicious circle. Fear creates greed, the greedy person becomes more afraid, afraid that he may lose whatsoever he has gained. Hence the more money people have, the more miserly they become. It is strange, poor people are not so miserly. They are capable of sharing, they can easily share, they can easily give, they are not so afraid. But the richer people are very greedy.


There is a Sufi story... A poor Sufi mystic lives in a small hut. It is enough for him and his wife. One night, in the middle of the night, somebody knocks on the door. The Sufi says to the wife, 'Open the door -- because it is raining, it is dark, it seems somebody has lost his way. And the village is far away.' But the wife says, 'We don't have enough space for three persons to sleep.' The Sufi says, 'You will never understand. Yes, I know, we don't have enough space for three persons to sleep but we have space enough for three persons to sit. So we will sit and we will gossip and we will tell stories and we will joke and we will laugh or we will sing or I can play on my instrument!'


Unwillingly the wife opens the door. The stranger standing outside has heard everything; he comes inside. He is the king of the country but for the first time he feels that he is poorer than this man. He has a vast palace, but he would not have allowed anybody in, even in the middle of the night, even if it were raining. And he looks around: really, the wife is right. He is in disguise, so the Sufi and his wife don't know who he is, but he is treated like a king. He is afraid that somehow the mystic has detected who he is, so he asks, 'Have you come to know who I am?... because you are treating me as if I am the king.'


He says, 'No. I don't know who you are, but we treat everybody as a king because every guest is divine. We are waiting for the ultimate guest and preparing for him. We are waiting for god to knock on the door one day. This is the way we are preparing. He sends people so that we can get ready. That's why we are treating you like this. Whatsoever we have, eat, drink, and I will play on my instrument because we don't have enough space to sleep.'


So, the king eats, drinks and the Sufi plays beautiful music on the instrument. The king has never heard such music although he has great musicians in his court. But they are nothing compared to this man because this man has something inner, some bliss to share. Those musicians are just technicians -- this is a real musician, almost a Buddha or just on the last rung of the ladder: one step more and he will be enlightened.


While they are listening to the music somebody else knocks on the door. The mystic says to his wife, 'Open the door.' But there is not enough space for the wife to move even. She says, 'What are you saying? I cannot move. I cannot even go to the door because the guest is sitting there, just close to the door.' So the mystic says, 'Excuse me sir, will you be kind enough to open the door -- somebody else has come. Maybe somebody has forgotten his way, just like you.'


Now the king has completely forgotten that just a few hours ago he was in the same situation. He says, 'What are you talking about? Have you gone mad? There is no space. Only three persons can sit here.' The mystic says 'I know that, that only three persons can sit here, but four can stand: we will stand up. And I really love playing on my instrument standing up! And you will enjoy it -- don't be worried!'


The king insists 'This is stupid! I don't understand.' And the man says 'You are just a guest -- I am the host! You have completely forgotten. I am telling you "Please open the door."'


The king has to open the door. Now he remembers that what he is saying is not right -- who is he? He opens the door; a beggar enters in; the king is very angry. The beggar says 'I have forgotten the way to the town.'


He is drenched, completely wet, and the mystic gives him clothes. They all stand up and the king says 'This is stupid -- I have never seen such a man!'


The wife is very angry, even the beggar cannot understand this man, because anybody in his situation would have rejected him. The Sufi starts playing on the instrument.


Then somebody else again... Now the beggar is very close to the door, his back is just touching the door. The mystic says, 'Open the door -- somebody else has come.' But the beggar says, 'Are you mad? Where is he going to stand? We don't even have space to stand.' He said, 'Yes, we will not be able to stand comfortably, but we can stand, with a little discomfort.'


The beggar says, 'I don't understand you. Are you mad or something?' The king also said, 'This is too much, this is going too far.' And the mystic said, 'Please open the door. I am the host, you are just guests. You don't possess this hut. I possess this hut, I am the owner. Open the door!'


They open the door: it is not a man but a donkey! And the mystic says, 'Come in, sir!' The king says, 'What are you doing?' The mystic says, 'To me it is all the same, it is all divine. He is in the same situation as you were. For me it makes no difference who you are. I never asked you who you were. I never asked this other man who he is. Why should I ask this gentleman "Who are you?" Whosoever he is, he is in the same difficulty. Look at him.'


He dries the donkey, gives him food, and says 'He will also listen to the music. Now there is going to be a little more difficulty in standing but that is nothing, the morning is very close. And if it becomes too difficult I will go out. You can all enjoy. I will play from the outside. In fact I enjoy playing while it is raining!'


In fact a poor man can share because he has nothing to cling to in the first place. The richer one is, the more difficult does the sharing become.


Fear leads to greed, greed leads to fear. It is a vicious circle, it goes round and round -- unless one jumps out of it. And god is neither for the afraid nor for the greedy. God is for the fearless and for the greedless. God is for the blissful ones. This mystic must have been a blissful person.


To me, those people who have become religious because of some fear or some greed are not really religious. Their religion is pseudo, it is plastic. Real religion comes out of blissfulness. Real religion is a real rose flower, it is not a plastic flower.


If you can learn that you will have entered into the temple of god. Forget about god, remember bliss. If you can be blissful god is yours. Whether you remember god or not does not matter: if you are blissful god is bound to remember you.
			

> [!info]
> Copyright 1964-1990 Osho (Bhagwan Shree Rajneesh)
>