What is Dynamic Meditation (b)

[Guest guest]

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.<br>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. <br>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.<br>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 witnessing

consciousness which comes on its own. You don't have to think

about it, it just happens.<br>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.<br>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.<br>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.<br>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

catharsis.<br>This second step is psychotherapeutic. One can only go

into meditation by going through catharsis. One must

be cleaned 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.