What happens when I start to dislike non-sannyasins after becoming a sannyasin?

Osho, I have been a sannyasin for only three days and yet I have started to dislike the nonsannyasins. What is happening?

Now he was at a loss; he could not discriminate. So I said, "Then drop it -- you don't know what vibes are. You are just talking any stupid jargon. It may impress foolish people, but what vibes are you talking about?" Hindu saints, Jaina saints, Buddhist monks are not allowed to sit in a place where a woman has just been sitting. A certain time has to elapse; after that they can sit, because that place goes on radiating sexual vibes from the woman. These people are utterly mad! But these are the ways of the ego in order to make the demarcation that they are special, spiritual; they are not ordinary, mundane, wordly. Otherwise how to make a discrimination? How to condemn ordinary people? You have to create something; anything will do. Jaina monks pull out their hair; they can't shave, they can't use scissors. As if scissors…

Beloved Osho, why do you give sannyas to almost anybody who comes to see you? What is your concept of sannyas? What obligation does it involve?

But once you know a greater phenomenon -- a greater bliss, a greater happiness -- then you are not renouncing things. They just drop away, just like dry leaves from the tree. No one knows and no one hears, the dry leaves just drop. The tree remains oblivious to it and there is no wound left behind. So, to me, everything has a moment to happen, a moment of ripeness -- ripeness is all. One must ripen; otherwise one will be wandering unnecessarily and harassing himself unnecessarily and destroying himself unnecessarily. One should ripen, then the opportunity comes by itself. So renunciation is through positive growth. That is what I mean by my sannyas -- renunciation through positive growth. There is no negativity at all, no denial, no suppression. I accept the human being as he is. Of course, now much is potential, but as he is, he is not…

Osho, for the past two or three days many listeners, seeing the new sannyas and the new sannyasins around you, wish to hear about them from your own mouth. Please say something on this.

Such are man’s limits. To think that the whole of humanity is one is beyond the ordinary man’s limits. To think that all temples and all mosques belong to the same God is difficult. For the limits of the ordinary, it will be hard. But sannyas is a declaration of being extraordinary. So the second point: sannyas is an entry into religion—not into Hinduism, not into Islam, not into Christianity, not into Jainism, but into religion. What does this mean? Against Hinduism? No. Against Islam? No. Against Jainism? No. For that in Jainism which is religion, and against that which is merely Jain. For that in Hinduism which is religion, and against that which is merely Hindu. For that in Islam which is religion, and against that which is merely Islamic. Against the limited, and for the unlimited. Against the formed, and for the formless. A sannyasin belongs to no…

Sannyas is the process of self-actualization. Whatsoever is hidden has to become manifest, and whatsoever is possible has to be made real. Nothing has to be left as a seed. Then man has multi-dimensional possibilities. In his small body he contains the whole sky. The heart is small but its capacity to love is infinite. But the society, the people, the culture, the civilization, the church, the state -- they are all against the individual. The individual seems to be the enemy. They destroy the individual, they sacrifice the individual for the sake of the collective. And the collective does not need any live, the collective needs, on the contrary, more hatred. The Christians have to hate the Mohammedans, the Mohammedans have to hate the Hindus, the Hindus have to hate the Christians and so on, so forth... because the collective can remain together only if it hates somebody.

Osho, you said that the moment you give sannyas you set us free. But why is it that, even after being set free, the life of a sannyasin does not change from the very roots? As it is, even after sannyas he still lives in his old state of mind. Sometimes he even falls below the ordinary level. Why doesn’t the fragrance of liberation instantly make him an honest, great human being? Doesn’t this indicate “sanchit,” that everything is bound by past karma, preordained?

A gentleman came and said, “I meditate so much, yet my body keeps aging. A meditator’s body shouldn’t age!” These are your “root-level” revolutions! A meditator’s body shouldn’t age? What is wrong with old age? Whoever is young will grow old. A meditator too will grow old. A meditator too will die. The only difference: when he grows old, he remains a witness—knowing the one aging is not “I.” And when he dies, he dies awake—knowing the one that is dying was his body, not he. Death will happen. Otherwise Buddha, Mahavira, Krishna, Mohammed, Christ—none would ever have died. Being meditators, how could they? A meditator attains the immortal! Then he could not die, nor grow old. You are entangled in falsehoods and have hoarded the trivial within. I try in every way to snatch these trivialities from you, and you hide them away in some corner. In truth I…