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Dynamic Meditation Guide
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Osho discourse on
What is Dynamic Meditation?
Osho - The first thing to be understood about Dynamic
Meditation is that it is a
method of creating a situation through tension in which meditation can
happen. If your total being is completely tense, the only possibility that
remains is relaxation. Ordinarily one cannot go directly into relaxation,
but if your whole being is at a peak of total tension then the second step
comes automatically, spontaneously: silence is created.
The first three stages of the technique are done in order to achieve this
climax of tension throughout all the layers of your being. The first layer
is the physical body. Beyond that is the prana sharir, the vital body: this
is your second body, the etheric body. Beyond it is the third body, the
astral body. Your vital body takes in breath as its food. If the normal
intake of oxygen is changed, the vital body is bound to change. Deep, fast
breathing for ten minutes in the first stage of the technique is a means of
changing the whole chemistry of your vital body.
The breathing must be both deep and fast as deep as possible and as fast
as possible. If you cannot do both, then it must be fast. Fast breathing
becomes a sort of hammering on the vital body and something which is asleep
begins to wake: the reservoir of your energies breaks open. The breathing is
like a flood of electricity throughout the whole nervous system. So you must
do the first step as vigorously, as intensely as possible. You must be in it
totally; not a single fragment of you should be outside of it. Your whole
being should be in the breathing in the first step.
You are just an anarchy: breathing in, breathing out. Your total mind is in
the process breath going out, breath coming in. If you are totally in it,
thoughts will cease because none of your energy is available to move into
thought there is no energy left to keep them alive. Then, when the body
electricity begins to work in you, the second step begins. When bioenergy
begins revolving in you, working through your nervous system, many things
are possible for your body. You must be free to let the body do anything it
wants to do.
This second step will be not only a state of let go but a state of positive
cooperation too. You must cooperate with your body, because the language of
the body is a symbolic one which has ordinarily been lost. If your body
wants to dance, you cannot feel the message. So if there is a slight
tendency toward dancing in the second stage, cooperate with it; only then
will you understand the language. Whatsoever happens in this second
ten-minute stage, do to your maximum.
Throughout the whole process of the technique, nothing should be done below
the maximum. You may begin to dance, jump, laugh, or cry. Anything that
happens to you, however the energy wants to express itself, cooperate with
it. It will just be a hunch in the beginning, just a mild temptation so
mild that if you want to suppress it, it will not come to the conscious
level at all. It can be suppressed unknowingly. So if there is any hunch,
any flickering, any indication in the mind, then cooperate with it and do it
to your maximum, to the very extreme.
There is tension only at the extreme, not otherwise. If the dance is not at
its maximum then it will not be effective, it will lead nowhere; people
dance so many times, but it leads nowhere. So the dance must be at its
maximum and unplanned, just done instinctively or intuitively; your reason
or your intellect must not come in between. In the second step just become
the body, totally one with it, identified with it just as in the first
step you just become the breath.
The moment you bring your activity to the maximum a new, fresh feeling will
surge up in you. Something will be broken: you will see your body as
something apart from you; you will become just a witness to it. You do not
have to try to be a witness, you just have to be identified with the body
totally and allow the body to do whatever it wants to do and go wherever it
wants to go. The moment the activity is at its maximum dancing, crying,
laughing, being irrational, doing any nonsense then there is a happening:
you become a witness.
Now you are just watching; there is no identification, just a
consciousness which comes on its own. You dont have to think about it, it
just happens. This is the second step of the technique. Only when the first
step has been done totally, completely, can you move into the second step.
It is just like the gears in a car: the first gear can be changed into the
second only when the speed in first gear is at its maximum, not otherwise.
It is only possible to change from second gear into the third when the speed
in second gear is at its maximum.
What we are involved with in Dynamic Meditation are the gears of the mind.
If the physical body, the first gear, is brought to its maximum extreme
through breathing, then you can change into second gear. Then the second
must be completely intense: involved, committed, with nothing remaining
behind. When you practice Dynamic
Meditation for the first time this will be
difficult, because we have suppressed the body so much that a suppressed
pattern of life has become natural to us. It is not natural! Look at a
child: he plays with his body in quite a different way.
If he is crying, he is crying intensely. The cry of a child is a beautiful
thing to hear, but the cry of an adult is ugly. Even in anger a child is
beautiful; he has a total intensity. But when an adult is angry he is ugly;
he is not total. And any type of intensity is beautiful. This second step is
only difficult because we have suppressed so much in the body, but if you
cooperate with the body then the forgotten language is remembered again. You
become a child. And when you become a child again a new feeling comes to
you: you become weightless an unsuppressed body becomes weightless.
When the body becomes totally unsuppressed, suppressions that have been
accumulated throughout your life are thrown out. This is catharsis. A person
who goes through this catharsis can never become insane; it is impossible.
And if an insane person can be persuaded to do it he will return to
normality. A person who has gone through this process has gone beyond
madness: the potential seed has been killed, has been burnt out through all
This second step is psychotherapeutic. One can only go into meditation by
going through catharsis. One must be cleansed completely; everything
nonsensical must be thrown out. Our civilization has taught us to suppress,
to keep things inside, so that everything goes into the unconscious and
becomes part and parcel of the soul and creates much havoc throughout the
whole being. Every ghost that has been suppressed becomes a potential seed
for insanity. This must be eliminated. As man becomes more civilized, he
becomes potentially more mad.
One who is uncivilized is potentially less mad because he still understands
the language of the body, he still cooperates with it. His body is not
suppressed; his body is the flowering of his being. This second step must be
done totally. You must not be outside the body; you must be in it. When you
are doing something, do it completely: be the doing, not the doer. That is
what is meant by totality: be the doing, become the act; dont be an actor.
An actor is always outside his acting, he is never in it. When I love you I
am in it, but when I act lovingly I am outside the act.
In the second step so many things are possible something different will
happen to each individual. One person will begin to dance, another person
will begin to cry. One will become naked, another will begin to jump and yet
another will begin to laugh. Anything is possible. Move from within, move
totally, and then you can proceed to the third stage. The third stage is
reached as a result of an inherent sequence. In the first stage, the body
electricity, or you can call it Kundalini, is awakened. It begins to revolve
and move. Only then can the body be in a total letgo, not before.
Only when the inner movement has begun are outer movements possible. When
the catharsis of the second stage is brought to a peak, to a climax, the
third ten-minute stage begins. Begin to repeat vigorously the Sufi mantra:
Hoo! Hoo! Hoo! The energy that has been awakened through breathing and
expressed through catharsis now begins to move inward and upward; the mantra
rechannels the energy. Before it was moving downward and outward; now it
begins to move inward and upward.
Go on hammering the sound within Hoo! Hoo! Hoo! until the whole being
becomes nothing but the sound. You must exhaust yourself completely; only
then does the fourth stage, the
meditation, happen. The fourth stage is
nothing only silence and waiting. If you have moved into the first three
stages totally, completely, holding nothing back, then in the fourth stage
you will automatically fall into a deep relaxation.
The body is exhausted; all suppressions have been thrown out, all thoughts
have been thrown out. Now relaxation comes spontaneously you need not do
anything to make it happen. This is the beginning of
situation has been created: you are not there. Now meditation can happen.
You are open, waiting, receptive. And the happening happens.
Source: from book The Great Challenge by Osho
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