Notice what mood you’re in, use it wisely to be kind and aware, and remember you’re the quiet watcher—not your body, mind, or moods.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, yesterday you said that jealousy is included in respect. I have immense respect for you, but the jealousy inherent in it keeps poisoning it, and I feel guilt and pain. Does reverence transcend this poison-laced respect?
It needs a little explaining—it's a delicate point. Whenever you respect someone, you do so because you see in that person something you do not have. You respect because you glimpse in the other something you would also like to possess. A beggar respects an emperor because he, too, longs to be an emperor. So on the one hand he respects, and inside he also envies. Because he is not yet an emperor but wants to be. You have attained what he wants to attain. He respects you as skillful, successful: “I stand far back in the line; you have gone ahead to where I should have been.” So you are powerful, clever, intelligent, strong—he respects you. But inside a fire of jealousy also burns—if he gets the chance, he would like to be in your place and push you aside. And if the beggar gets that chance, he will…
Osho, which guna-dominant seeker do you call a sannyasin? Does the predominance of any one guna begin as soon as one takes sannyas?
Sannyas has nothing to do with the gunas. Sannyas is related to nirguna, the quality-less. Sannyas is an inner state of feeling. It is the art of non-grasping. You do not cling to anything. You remain without holding on. Grasping is what makes a householder. You will build houses all around; you will cling to something. You will not be able to live without supports. You will need some prop, some security for the future, some wealth—be it the wealth of merit, of good deeds, of sattva. A sannyasin means: I will build no inner house; I will not hoard any inner wealth; I will gather no possessions; I will not think of the future. I will live in this very moment—and live as consciousness. And I will know only this much: I am a witness; an observer; a seer. Sannyas is a state beyond the gunas. Until that arises,…
18. The seen which is composed of the elements and the sense organs is of the nature of stability, action, and inertia, and is for the purpose of providing experience and thus liberation to the seer.
19. THE THREE GUNAS -- STABILITY, ACTION, AND INERTIA -- HAVE FOUR STAGES: THE DEFINED, THE UNDEFINED, THE INDICATED, AND THE UNMANIFEST. 20. THE SEER, ALTHOUGH PURE CONSCIOUSNESS, SEES THROUGH THE DISTORTIONS OF THE MIND. 21. THE SEEN EXISTS FOR THE SEER ALONE. 22. ALTHOUGH THE SEEN IS DEAD TO HIM WHO HAS ATTAINED LIBERATION, IT IS ALIVE TO OTHERS BECAUSE IT IS COMMON TO ALL. 23. THE SEER AND THE SEEN COME TOGETHER SO THAT THE REAL NATURE OF EACH MAY BE REALIZED. 24. THE CAUSE OF THIS UNION IS IGNORANCE. Everybody experiences: sometimes you feel lazy, sometimes you feel so full of energy; sometimes you feel so good and light, and sometimes you feel so evil and bad; sometimes you are a darkness, and sometimes you are a dawn. You feel all these gunas. Many moments of them come continuously, you move in a wheel, but they are…