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 witnessing consciousness which comes on its own. You don’t 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.