Different forms of meditation play a part in lots of spiritual traditions. In Christian practice today look for contemplative prayer, the target with the Julian movement; in monastic communities, many meditative practices play a necessary role; silent prayer can be accomplished in reflective church services or even in small groups. The Buddhists practise Mindfulness of Breathing; a variety of relaxation techniques form portion of yoga classes or therapy groups in relation to creative visualization or perhaps the ‘guided fantasies’ used in transpersonal psychology groups. Leader from the TM Movement Maharishi Mahesh Yogi popularized his or her own brand of meditation inside 1960’s and 1970’s, Religious Cross and this strategy is still practised today by many. ‘Meditating’ could possibly be contrasted with ‘worrying’ – the identical mental processes may take place, but given to an extremely different end.
There is the one other kind of ‘meditation’ which doesn’t depend on doing nothing and seeking peace and tranquility. This was used by the Indian mystic and spiritual teacher Bhagwan Sri Rajneesh when he led his sannyasins in a very life devoted to his quirky and controversial teachings, again back in the 1970’s. One of his declared beliefs was the need for expressing all emotions, good and bad, inside our progress about the spiritual path. Thus he developed a technique called ‘Dynamic Meditation’. There are similarities between this technique knowning that of ‘rebirthing’ employed in some branches from the human potential, personal growth and self-improvement industry. I have myself observed this supposed ’emotional release therapy’ within the past, whilst investigating the practices and beliefs from the sannyasins who followed Bhagwan Sri Rajneesh.
In the 2 sessions which I witnessed, one in London, and one out of Medina Rajneesh, (which then was Bhagwan’s Hertfordshire base), loud music was played, whilst the participants were inspired to move their at all they wished, also to express and release their emotions which has a complete not enough inhibition. What followed looked and sounded chaotic. Some tore their clothes off and danced naked – a little like worshippers of Dionysus in Ancient Greece, who rushed up to the mountains in the ecstatic state to worship the god of wine, as shown in Euripides’ play ‘The Bacchae’. Others gave way towards the grief which was locked inside them, curling up in a very foetal position and sobbing just as if their hearts would break. All of this was intended to serve a cathartic purpose. Some from the group simply danced; some curled themselves into tight balls; among others writhed throughout the floor like snakes. This overwrought situation is dependent upon the skill from the group leader in controlling it, and upon his feeling of responsibility in bringing items to a conclusion should this be needed for the safety of all.
When the session had run its course, the group leader turned the background music off, plunged himself right into a lotus posture, and apparently into a state of deep meditation. Meanwhile, the participants lay around weeping or doing exercises their distress in whichever way seemed best, or emerging slowly from hysteria. The group leader allowed stillness to reign for a few moments after session. The consensus of opinion by all participants afterwards was that they can felt thoroughly ‘cleansed’.
What might be learned by Christians out of this account? Some may believe that it is our task to suppress the whole bad emotions as ‘sin’ when we meet people we’ve got to be ‘nice’ to them. I don’t believe this is what God designed for us. Jesus himself expressed strong emotion, including anger, frustration, and grief. For us today, some apparently bizarre techniques could possibly have value – in addition to certain risks. I believe the lesson for people lies, at least, in succeeding as ‘real’ together, and honest about our struggles. Although many may answer, ‘Fine, thank you’ to the question, ‘How have you been?’ I believe we’ve got to challenge ourselves to be more sensitive towards the reality of who we are as human beings. I am not setting up a plea for emotional release therapy inside the church hall (unless it has good locks for the door and thick curtains at the windows). But I am advocating that individuals create and take more opportunities being ‘real’ with one another.
S.C. Skillman