Life is a dream.

I sat down to meditate. Within a minute, a distinct, uncontrollable desire arose in my soul to beat someone up—pardon me—to absolutely fuck them up, and hard. Now I know what destiny has intended for me. I will start beating people, and I don't even care if I get a criminal record for it or not. This will bring me immense joy, and that is more than enough.

That's exactly right); when the mind calms down a bit, everything subconscious and suppressed immediately begins to surface. We usually don't realize that we carry a huge burden of negativity, suppressed emotions, negative experiences, etc., within us. But while in ordinary life we somehow manage to run away from ourselves, during meditation, as soon as we come face-to-face with ourselves, everything true, suppressed, and driven into a dark corner of the subconscious begins to manifest. And today, when general irritability and hatred are simply overflowing, when everyone has accumulated and carries within them literally a raging volcano of anger, despair, negativity, and hatred toward others (essentially toward oneself), it is not surprising at all that such thoughts arose in your head)

That is precisely why Osho recommended starting meditation practices with so-called _dynamic meditation_ or catharsis—a preliminary cleansing of accumulated negativity. Otherwise, entering a state of meditation is impossible, and even attempting to do so is dangerous!..


part 1:

Question to Osho: What is Dynamic Meditation?

Answer:

The first thing that needs to be understood regarding Dynamic Meditation is that it is a method of creating a situation through tension in which meditation can occur. If your entire being is completely tense, the only possibility remaining for you is relaxation. Usually, a person cannot simply relax, but if your entire being is at the peak of total tension, then the second step comes automatically, spontaneously: silence is created.

The first three stages of this technique are arranged in a specific order to achieve maximum tension on all levels of your being. The first level is your physical body. Above it is the prana sharira, the life body—your second body, the etheric body. Above that is the third, the astral body.

Your life body takes breath as food. A change in the usual oxygen norm will inevitably lead to a change in the life body as well. Deep, rapid breathing for ten minutes during the first stage of the technique is intended to change the entire chemistry of your life body.

The breathing must be simultaneously deep and fast—as deep as possible and as fast as possible. If you cannot do both at once, then let your breathing be fast. Fast breathing acts as a kind of hammer striking your life body, and something dormant begins to awaken: the reservoir of your energies is opened. The breath becomes like an electric current flowing through your entire nervous system. Therefore, you must perform the first step as fiercely and intensely as possible. You must participate in it totally. Not a single piece of you should remain on the sidelines. Your whole being must be in the breathing during the first step. You are an anarchist: inhale—exhale. Your entire mind is absorbed by the process—breath goes out, breath comes in. And if you are fully in the process, thoughts will cease because not a drop of your energy reaches them. There is no energy left to keep them alive.

Then, when the electric body begins to work within you, the second step begins. When bioenergy starts to rotate inside you, working through the nervous system, many things become possible for your body. You must let the body go freely, allowing it to do whatever it wants.

The second step will be not only a stage of letting go but also a stage of positive cooperation. You must cooperate with your body because the language of the body is that same language of symbols which has usually been lost. If your body wants to dance, as a rule, you do not feel this message. Therefore, if a slight tendency to dance appears during the second stage, cooperate with it; only then will you be able to understand the language of your body.

Whatever happens during this ten-minute second stage, do everything to the maximum. Throughout the entire technique, nothing should be performed at any level lower than the maximum. Perhaps you will start dancing, jumping, laughing, or crying. Whatever happens to you—for energy will want to express itself—cooperate with it. In the beginning, there will only be a guess, a barely perceptible temptation—so elusive that if you decide to suppress it, it will remain on an unconscious level. You might not even know that you suppressed it. So, if there is even a small hint, a faint glimmer, any indicator in the mind, then cooperate with it and do everything at the maximum, at the very peak.

Tension occurs only at the extreme point, no other way. If the dance does not happen at its maximum, then it will not be effective; it will lead nowhere; people dance so often, but it leads to nothing. Therefore, the dance must occur at its maximum—not planned, but instinctively or intuitively; your reason and intellect must not interfere.

On the second step, simply become the body, be completely one with it, identify with it—exactly as you became the breath during the first stage. At the moment when your activity reaches a maximum, a new fresh sensation will flow into you. Something will be broken: you will see your body as something separate from you; you will become simply a witness of the body. You should not try to become an observer. You just need to identify with the body completely and allow it to do whatever it wants and move wherever it wants.

At the moment when activity reaches its peak—in dance, in crying, in laughter, in illogicality, in all sorts of nonsense—the following happens: you become an observer. From this moment on, you simply watch; identification has vanished, only a witnessing consciousness remains, which comes by itself. You don't need to think about it; it just happens.

This is the second stage of the technique. Only if the first stage is performed totally and completely can you move to the second. It is like a gearbox in a car: first gear can be shifted to second only if first gear has reached its limit, no other way. And the only possibility to shift from second gear to third appears only when the second has reached its maximum. What we are dealing with in Dynamic Meditation are the gears of the mind. If the physical body, the first gear, is brought to the maximum limit through breathing, then you can move to the second gear. And then the second must be performed absolutely intensely: involvedly, devotedly, leaving nothing aside.

If you are practicing Dynamic Meditation for the first time, it will be difficult because we have suppressed the body so strongly that living by a pattern of suppression has become natural to us. But this is not natural! Look at a child: they play with their body quite differently. If a child cries, they cry intensely. A child's crying can be enjoyed, but an adult's crying is ugly. Even in anger, a child is beautiful: they possess total intensity. But when an adult gets angry, it looks ugly: they are not total. And any manifestation of intensity is beautiful. The second stage seems difficult only because we have suppressed so much in the body, but if you cooperate with the body, the forgotten language will return once more. You become a child. And when you become a child again, a new sensation will begin to come to you: you will become weightless—an unsuppressed body becomes weightless.

At the moment when the body becomes unsuppressed, all the suppressions that you have accumulated your whole life are cast aside. This is catharsis. A person who goes through catharsis can never go insane: it is impossible. And if an insane person can be persuaded to go through catharsis, they can return to a normal state. A person who has gone through this process moves beyond insanity: the potential seed is killed, eradicated, thanks to all this catharsis.

The second step is psychotherapeutic. A person can deepen into meditation only through catharsis. They must be completely cleansed: all the nonsense must be thrown out. Our civilization taught us to suppress, to keep everything inside. Because of this, suppressed things enter the unconscious mind and become part of the soul, creating great chaos in the entire being.

Every suppressed ghost becomes a potential seed of insanity. This cannot be allowed. By becoming more civilized, man has potentially come closer to insanity. The less civilized a person is, the fewer opportunities they have to go mad, because they still understand the language of their body and continue to cooperate with it. Their body is not suppressed: their body is the flowering of their essence.....