Fulfillment Through Centering – Osho

There are many questions. The first: 

Is self- actualization a basic need of man?

First, try to understand what is meant by self-actualization. A. H. Maslow has used this term “self-actualization.” Man is born as potentiality. He is not really actual – just potential. Man is born as a possibility, not as an actuality. He may become something; he may attain actualization of his potentiality or he may not attain. The opportunity may be used or it may not be used. And nature is not forcing you to become actual. You are free. You can choose to become actual; you can choose not to do anything about it. Man is born as a seed. Thus, no man is born fulfilled – just with the possibility of fulfillment.

If that is the case – and that is the case – then self-actualization becomes a basic need. Because unless you are fulfilled, unless you become what you can be or what you are meant to be, unless your destiny is fulfilled, unless you actually attain, unless your seed becomes a fulfilled tree, you will feel that you are missing something. And everyone is feeling, that he is missing something. That feeling of missing is really because of this, that you are not yet actual. It is not really that you are missing riches or position, prestige or power. Even if you get whatsoever you demand – riches, power, prestige, anything – you will feel this constant sense of something missing within you, because this something missing is not related with anything outward. It is related with your inner growth. Unless you become fulfilled, unless you come to a realization, a flowering, unless you come to an inner satisfaction in which you feel, “Now this is what I was meant to be,” this sense of something missing will be felt. And you cannot destroy this feeling of something missing by anything else.

So self-actualization means a person has become what he was to become. He was born as a seed and now he has flowered. He has come to the complete growth, an inner growth, to the inner end.

The moment you feel that all your potentialities have become actual, you will feel the peak of life, of love, of existence itself.

Abraham Maslow, who has used this term “self-actualization,” has also coined another term: “peak experience.” When one attains to oneself, he reaches a peak – a peak of bliss. Then there is no hankering after anything. He is totally content with himself. Now nothing is lacking; there is no desire, no demand, no movement. Whatsoever he is, he is totally content with himself. Self-actualization becomes a peak experience, and only a self-actualized person can attain peak experiences. Then whatsoever he touches, whatsoever he is doing or not doing – even just existing – is a peak experience for him; just to be is blissful. Then bliss is not concerned with anything outside, it is just a by-product of the inner growth.

A buddha is a self-actualized person. That is why we picture Buddha, Mahavir and others – why we have made sculptures, pictures, depictions of them – sitting on a fully blossomed lotus. That fully blossomed lotus is the peak of flowering inside. Inside they have flowered and have become fully blossomed. That inner flowering gives a radiance, a constant showering of bliss from them. All those who come even within their shadows, all those who come near them feel a silent milieu around them.

There is an interesting story about Mahavir. It is a myth, but myths are beautiful and they say much which cannot be said otherwise. It is reported that when Mahavir would move, all around him, in an area of about twenty-four miles, all the flowers would bloom. Even if it was not the season for the flowers, they would bloom. This is simply a poetic expression, but even if one was not self-actualized, if one were to come in contact with Mahavir his flowering would become infectious, and one would feel an inner flowering in oneself also. Even if it was not the right season for a person, even if he was not ready, he would reflect, he would feel an echo. If Mahavir was near someone, that person would feel an echo within himself, and he would have a glimpse of what he could be.

Self-actualization is the basic need. And when I say basic, I mean that if all your needs are fulfilled, all except self-realization, self-actualization, you will feel unfulfilled. In fact, if self-actualization happens and nothing else is fulfilled, still you will feel a deep, total fulfillment. That is why Buddha was a beggar, but yet an emperor.

Buddha came to Kashi when he became enlightened. The king of Kashi came to see him and he asked, “I do not see that you have anything, you are just a beggar, yet I feel myself a beggar in comparison to you. You do not have anything, but the way you walk, the way you look, the way you laugh makes it seem as if the whole world is your kingdom. And you have nothing visible – nothing! So where is the secret of your power? You look like an emperor.” Really, no emperor has ever looked like that – as if the whole world belongs to him. “You are the king, but where is your power, the source?”

So Buddha said, “It is in me. My power, my source of power, whatsoever you feel around me is really within me. I do not have anything except myself, but it is enough. I am fulfilled; now I do not desire anything. I have become desireless.”

Really, a self-actualized person will become desireless. Remember this. Ordinarily we say that if you become desireless, you will know yourself. The contrary is more true: if you know yourself, you will become desireless. And the emphasis of tantra is not on being desireless, but on becoming self-actualized. Then desirelessness follows.

Desire means you are not fulfilled within; you are missing something so you hanker after it. You go on, from one desire to another, in search of fulfillment. That search never ends because one desire creates another desire. Really, one desire creates ten desires. If you go in search of a desireless state of bliss through desires, you will never reach. But if you try something else – methods of self-actualization, methods of realizing your inner potentiality, of making them actual – then the more you will become actual the less and less desires will be felt, because really, they are felt only because you are empty inside. When you are not empty within, desiring ceases.

What to do about self-actualization? Two things have to be understood. One: self-actualization doesn’t mean that if you become a great painter or a great musician or a great poet you will be self-actualized. Of course, a part of you will be actualized, and even that gives much contentment. If you have a potentiality of being a good musician, and if you fulfill it and you become a musician, a part of you will be fulfilled – but not the total. The remaining humanity within you will remain unfulfilled. You will be lopsided. One part will have grown, and the remaining will have stayed just like a stone hanging around your neck.

Look at a poet. When he is in his poetic mood he looks like a buddha; he forgets himself completely. The ordinary man in the poetic mood is as if he is no more there. So when a poet is in his mood, he has a peak – a partial peak. And sometimes poets have glimpses which are only possible with enlightened, buddha-like minds. A poet can speak like a buddha. For example, Khalil Gibran speaks like a buddha but he is not a buddha. He is a poet – a great poet.

So if you see Khalil Gibran through his poetry, he looks like Buddha, Christ or Krishna. But if you go and meet the man Khalil Gibran, he is just ordinary. He talks about love so beautifully – even a buddha may not talk so beautifully. But a buddha knows love with his total being. Khalil Gibran knows love in his poetic flight. When he is on his poetic flight, he has glimpses of love – beautiful glimpses. He expresses them with rare insight. But if you go and see the real Khalil Gibran, the man, you will feel a disparity. The poet and the man are far apart. The poet seems to be something which happens to this man sometimes, but this man is not the poet.

That is why poets feel that when they are creating poetry someone else is creating; they are not creating. They feel as if they have become instruments of some other energy, some other force. They are no more. This feeling comes because, really, their totality is not actualized – only a part of it is, a fragment.

You have not touched the sky. Only one of your fingers has touched the sky, and you remain rooted on the earth. Sometimes you jump, and for a moment you are not on the earth; you have deceived gravity. But the next moment you are on the earth again. When a poet is feeling fulfilled, he will have glimpses – partial glimpses. When a musician is feeling fulfilled, he will have partial glimpses.

It is said of Beethoven that when he was on the stage he was a different man, altogether different. Goethe has said that when Beethoven was on stage directing his group, his orchestra, he looked like a god. It could not be said that he was an ordinary man. He was not a man at all; he was superhuman. The way he looked, the way he raised his hands, was all superhuman. But when he came back from the stage he was just an ordinary man. The man on the stage seemed to be possessed by something else, as if Beethoven was no more there and some other force had entered into him. Back down from the stage he was again Beethoven, the man.

Because of this, poets, musicians, great artists, creative people are more tense – because they have two types of being. Ordinary man is not so tense because he always lives in one: he lives on the earth. But poets, musicians, great artists jump; they go beyond gravity. In certain moments they are not on this earth, they are not part of humanity. They become part of the buddha world – the land of the buddhas. Then again they are back here. They have two points of existence; their personalities are split.

So every creative artist, every great artist is in a certain way insane. The tension is so much! The rift, the gap between these two types of existences is so great – unbridgeably great. Sometimes he is just an ordinary man; sometimes he becomes buddha-like. Between these two points he is divided, but he has glimpses.

When I say self-actualization, I do not mean that you should become a great poet or you should become a great musician. I mean that you should become a total man. I do not say a great man because a great man is always partial. Greatness in anything is always partial. One moves and moves and moves in one direction, and in all other dimensions, all other directions, one remains the same – one becomes lopsided.

When I say become a total man, I do not mean become a great man. I mean create a balance, be centered, be fulfilled as a man – not as a musician, not as a poet, not as an artist, but fulfilled as a man. What does it mean to be fulfilled as a man? A great poet is a great poet because of great poetry. A great musician is great because of great music. A great man is a great man because of certain things he has done – he may be a great hero. A great man in any direction is partial. Greatness is partial, fragmentary. That is why great men have to face more anguish than ordinary men.

What is a total man? What is meant by being a whole man, a total man? It means, firstly, be centered; do not exist without a center. This moment you are something, the next moment something else. People come to me and I generally ask them, “Where do you feel your center – in the heart, in the mind, in the navel, where? In the sex center? Where? Where do you feel your center?”

Generally, they say, “Sometimes I feel it in the head, sometimes in the heart, sometimes I do not feel it at all.” So I tell them to close their eyes before me and feel it just now. In the majority of cases this happens: they say, “Just now, for a moment, I feel that I am centered in the head.” But the next moment they are not there. They say, “I am in the heart.” And the next moment the center has slipped, it is somewhere else, at the sex center or somewhere else.

Really, you are not centered; you are only momentarily centered. Each moment has its own center, so you go on shifting. When mind is functioning, you feel that the head is the center. When you are in love, you feel it is the heart. When you are not doing anything particularly, you are confused – you cannot find out where the center is, because you can find this out only when you are working, doing something. Then a particular part of the body becomes the center. But you are not centered. If you are not doing anything; you cannot find where your center of being is.

A total man is centered. Whatsoever he is doing, he remains in the center. If his mind is functioning, he is thinking, thinking goes on in the head but he remains centered in the navel. The center is never missed. He uses the head, but he never moves to the head. He uses the heart, but he never moves to the heart. All these things become instruments, and he remains centered.

Secondly, he is balanced. Of course, when one is centered one is balanced. His life is a deep balance. He is never one-sided; he is never at any extreme – he remains in the middle. Buddha has called this the middle path. He remains always in the middle.

A man who is not centered will always move to the extreme. When he eats he will eat much, he will overeat, or he can fast, but right eating is impossible for him. Fasting is easy, overeating is okay. He can be in the world, committed, involved, or he can renounce the world – but he can never be balanced. He can never remain in the middle, because if you are not centered you do not know what middle means.

A person who is centered is always in the middle in everything, never at any extreme. Buddha says his eating is right eating; it is neither overeating, nor fasting. His labor is right labor – never too much, never too little. Whatsoever he is, he is always balanced.

First thing: a self-actualized person will be centered.

Second thing: he will be balanced.

Thirdly: if these two things happen – centering, balance – many things will follow. He will always be at ease. Whatsoever the situation, the at-easeness will not be lost. I say whatsoever the situation – unconditionally, the at-easeness will not be lost, because one who is at the center is always at ease. Even if death comes, he will be at ease. He will receive death as one receives any other guest. If misery comes, he will receive it. Whatsoever happens, it cannot dislodge him from his center. That at-easeness is also a by-product of being centered.

For such a man, nothing is trivial, nothing is great; everything becomes sacred, beautiful, holy – everything! Whatsoever he is doing, whatsoever, it is of ultimate concern – as if of ultimate concern.

Nothing is trivial. He will not say, “This is trivial, this is great.” Really, nothing is great, nor is anything small and trivial. The touch of the man is significant. A self-actualized person, a balanced, centered person, changes everything. The very touch makes it great.

If you observe a buddha, you will see that he walks and he loves walking. If you go to Bodhgaya where Buddha attained enlightenment, to the bank of the Niranjana – to the place where he was sitting under the Bodhi tree – you will see that the place of his steps has been marked. He would meditate for one hour, then he would walk around. In Buddhist terminology this is called chakraman. He would sit under the Bodhi tree, then he would walk. But he would walk with a serene attitude, as if in meditation.

Someone asked Buddha, “Why do you do this? Sometimes you sit with closed eyes and meditate, then you walk.”

Buddha said, “Sitting in order to be silent is easy, so I walk. But I carry the same silence within. I sit, but inside I am the same – silent. I walk, but inside I am the same – silent.”

The inner quality is the same… When he meets an emperor and when he meets a beggar, a buddha is the same, he has the same inner quality. When meeting a beggar, he is not different, when meeting an emperor he is not different; he is the same. The beggar is not a nobody and the emperor is not a somebody. And really, while meeting a buddha, emperors have felt like beggars and beggars have felt like emperors. The touch, the man, the quality remains the same.

When Buddha was alive, every day in the morning he would say to his disciples, “If you have to ask anything, ask.” The day he was dying, that morning it was the same. He called his disciples and said, “Now if you want to ask anything, you can ask. And remember, that this is the last morning. Before this day ends, I will be no more.” He was the same. That was his daily question in the morning. He was the same! The day was the last, but he was the same. Just as on any other day, he said, “Okay, if you have to ask anything, you can ask – but this is the last day.”

There was no change of tone, but the disciples began to weep. They forgot to ask anything.

Buddha said, “Why are you weeping? If you would have wept on another day it would have been okay, but this is the last day. By the evening I will be no more, so do not waste time in weeping. Another day it would have been okay; you could have wasted time. Do not waste your time in weeping. Why are you weeping? Ask if you have anything to ask.” He was the same in life and death.

So thirdly, the self-actualized man is at ease. Life and death are the same; bliss and misery are the same. Nothing disturbs him, nothing dislocates him from his home, from his centeredness. To such a man you cannot add anything. You cannot take anything out of him, you cannot add anything to him – he is fulfilled. His every breath is a fulfilled breath, silent, blissful. He has attained. He has attained to existence, to being; he has flowered as a total man.

This is not a partial flowering. Buddha is not a great poet. Of course, whatsoever he says is poetry. He is not a poet at all, but even when he moves, walks, it is poetry. He is not a painter, but whenever he speaks, whatsoever he says becomes a painting. He is not a musician, but his whole being is music par excellence. The man as a totality has attained. So now, whatsoever he is doing or not doing… when he is sitting in silence, not doing anything, even in silence his presence works, creates; it becomes creative.

Tantra is concerned not with any partial growth; it is concerned with you as a total being. So three things are basic: you must be centered, rooted, and balanced; that is, always in the middle – of course, without any effort. If there is effort you are not balanced. And you must be at ease – at ease in the universe, at home in the existence, and then many things follow. This is a basic need, because unless this need is fulfilled you are a man only in name. You are a man as a possibility, you are not actually a man. You can be, you have the potentiality, but the potentiality has to be made actual.

-Osho

From The Book of Secrets, Discourse #10, Q1

Copyright© OSHO International Foundation

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This is the Existential Centering – Osho

You said that awareness created centering and crystallization, but I personally feel that awareness brings a feeling of deep void within me. Please explain the relationship between centering and inner void.

As man is, he is without a center – without a real, authentic center. He has a center, so to speak, but the center is false. He only thinks he has a center. The ego is a false center. You feel that it is there, but it is not. If you go to find it, you will not find it at all.

Bodhidharma reached China 1100 years after Buddha. He was a Buddha himself. The Emperor Wu came to receive Bodhidharma. When no one was there, he asked Bodhidharma, “I am very, very disturbed. My mind is never at ease. What can I do? Tell me. Make my mind at peace, at ease. I am in deep conflict; an inner struggle continues – so do something.” Bodhidharma said, “I can do something. Come early in the morning at four o’clock, but remember to bring your self.”

The Emperor felt: “Either this man is mad or I have not understood what he is saying.” He said, “Of course, I will come. I will come with my self.”

Bodhidharma still insisted, “Do not forget. Bring your self with you. Otherwise, whom am I going to put at ease?”

The whole night the Emperor could not sleep. It was such a strange thing. I looked weird. What does this man mean? And then he began to feel doubtful about whether to go or not, and it was to be in the early hours, at four o’clock in the morning. And Bodhidharma had said to come alone: “Let your self only be with you; no one else.” So no one could know what he was going to do, and he looked mad. It was even dangerous. But still, he was tempted. This man was really a different type of being. He attracted! He was magnetic! So the Emperor couldn’t stay at home, he came. When he was coming near, Bodhidharma said, “You have come, but where is your self?”

Wu said, “You make me puzzled. The whole night I couldn’t sleep. What do you mean by ‘my self’? I am here.”

So Bodhidharma said, “Give me your self. I will make it silent, at peace, at ease. Close your eyes and find out where it is. Point it out to me and I will make it disappear totally, and there will be never any problem again.”

So the Emperor Wu closed his eyes and sat before Bodhidharma. The morning was absolutely silent. No one was there. He could even hear his own breath; he could hear his own heartbeat. And Bodhidharma was there constantly telling him, “Go in and find out where it is. If you cannot find it, then what can I do?” And he searched and searched and searched for hours together. Then he opened his eyes, and he was a different man.

He said, “I do not find it anywhere. It is all void. There is no self.”

Bodhidharma said, “If there is no self and there is void, are you disturbed now? Is someone at a dis-ease inside? Now where is the anguish you were talking about? So much talking about it, and now where is it?”

Wu said, “It is nowhere, because the person has disappeared, so how can dis-ease exist without him? I tried and tried, but it is nowhere to be found. Really, I was myself in deception. I always thought ‘I’ am inside. I tried to find it, and it is not there. There is simply a void – shunya – an emptiness, a nothingness.”

So Bodhidharma said, “Now go to your home, and whenever you feel that something is to be done with your self, first find out where it is.”

It is a false entity. Because we have never searched for it, it seems to exist. Because we have never gone in, we go on talking about the “I”. It is not there. So the first thing to be understood is that if you meditate, if you become silent, you will feel a void, because you cannot find the ego. The ego was all the furniture; now the furniture has disappeared. You are just a room – rather, a room-ness.

Even the walls have disappeared. They were part of the ego. The whole structure has disappeared, so you will find a void.

This is the first step – when the ego disappears. It is a false entity; it is not there. It only appears to be, and you go on thinking that it is there. It belongs to your thinking, not to your being. It belongs to your mind, not to your existence. Because you think it is there, it is there. When you go to find it, it is not found. Then you feel the void, emptiness. Now persist in this emptiness, remain in this void.

The mind is very cunning. It can play games. If you begin to think and observe this, this voidness, if you begin to think, you will fill it again. Even if you say, “This is void,” you are out of it, already out of it. The void has disappeared – you have come in. Remain with the void; remain void. Do not think. It is difficult, very frightening. One gets dizzy. It is an abyss – an infinite abyss. You are falling down and falling down with no bottom to reach. One gets dizzy; one begins to think. The moment you think, you have found the ground again. Now you are not in the void.

If you can be in the void without escaping it by any thinking whatsoever, suddenly the void will also disappear, as the ego has disappeared – because, really, it is because of the ego that it looks like a void. Ego was the thing which was fulfilling. That was the furniture, and there was no void. Now the ego has disappeared; that is why you feel it as a void. This feeling of emptiness is just because something which was always there is now not there.

If you see me in this chair, then suddenly if you do not find me in the chair, the chair will look empty – not because the chair is empty, but simply because someone was there filling it and now he is no more there. So you see the void, not the chair. You see the void because the absence of something looks like an emptiness. You are still not seeing the chair. You were seeing a person there; now you are seeing the absence of the person. But the chair is still not seen. So when the ego disappears, you feel the void. This is only a beginning, because this void is also the negative part of the ego – the other aspect. This void must also disappear.

It is reported about Rinzai, a Zen Master, that when he was learning with his Teacher, the Teacher always insisted that he should attain the void, the nothingness, the shunya. So one day he came; he had attained it. It was a long effort. To dissolve the ego is a long effort. It was a long journey – difficult, sometimes virtually impossible – but he had attained. So he came, laughing, dancing, happy in ecstasy. He fell down ar his Master’s feet and said, “I have attained. Now the void is there.”

The Master looked at him very unsympathetically and said, ”Now you go and throw this void also. Do not bring it here. Throw this void also. Throw this nothingness, because if you have nothingness it becomes something again.”

Even a void is something. If you can feel it, it is something; if you can know it, it is something; if you can observe it, it is something. Even nothing becomes something if it is in your hands. The Master said, “Throw this void out. Only come to me when even nothingness is not there.”

Rinzai wept. Why couldn’t he see it himself? A void is an attainment, it is something. If you have achieved nothingness, nothingness becomes a thing. When you go deep in the void – without any thinking, without any vibration in the mind – if you remain in this, suddenly the void just disappears and then the Self is known. Then you are centered. Then you have come to the real center. There is the false center, the absence of the false center, and then the real center. By “centering” I mean the ground, the very ground of Being. It is not your center, because you are the false center.

So it is not your center. It is the center – just the center of Being. The very Existence is centered in it. You are the false center; you will disappear. But even in your disappearance, if you begin to feel fulfilled with void, the ego has returned in a very subtle way. In a very subtle way, it has come back. It will say, “I have attained this void,” so it is still there.

Do not allow it to come back. Remain in the void. Do not do anything with the void: do not even think about it, do not even feel anything about it. The void is there: be at ease; let it be there. It will disappear. It is just a negative part. The real thing has disappeared. It is just shadow. Do not catch the shadow; do not cling to the shadow. because the shadow can remain only if the real thing is nearby. Only then can the shadow remain. Ultimately the void disappears, and then there is centering. Then for the first time you are not and YOU ARE – not as you, but as pure Being; rather, as the All. And this point must be noted carefully – that it is not Your center; it is the center of All.

Forget your false center. Go in and dig for it: then it dissolves. It is never found. It is not, so you cannot find it. Then a more arduous thing befalls you: you encounter the void. It is very silent. Compared to the ego world, it is very silent. You are in a deep peace. But do not be satisfied with it. It is false, because it is part of the ego. And if you feel satisfied, the ego will re-enter; it will come back. A part of it was still there. That part will bring it back again, whole. Remain with the void without any thinking.

That is just deathlike. One is dying before one’s own eyes – everything dissolving in a great abyss. And soon you will disappear and only the abyss will be there – not even the knower of the abyss, not even the observer of the abyss, but just the abyss. Then you are centered – centered in the Cosmic Center: it is not your center. For the first time, you are.

Now language will have a different meaning. You are not and you are. Here, yes and no lose their traditional difference, their customary meaning. You are not there as you. Now you are there as the Divine – as the Cosmos itself. This is the existential centering – the centering in the Existence.

-Osho

From The Ultimate Alchemy, V.2, Discourse #2

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com  or you can read the entire book online at the Osho Library.

Many of Osho’s books are available in the U.S. online from Amazon.com and Viha Osho Book Distributors. In India they are available from Amazon.in and Oshoworld.com.