K: Therefore, what is the question? Is the question one of taking these very
instruments and making them sharp, vulnerable, sensitive or is it a question of
new instruments coming into being?
D: May I say that the only available instruments we have are our eyes, our ears.
They prevent us from understanding.
P: Through man’s evolutionary history the sensory instruments have been
perfected. They have been trained to operate along one channel; every sense
organ operates singly: when there is hearing there is no seeing; where there is
seeing there is no hearing. The operation of sensory perception is
compartmentalized. I am asking whether it is the same instruments that are to be
used.
B: A referred to two things—a stage where there was resistance and a stage
where there was no resistance, but the instruments were the same.
A: In the use of the instruments man has no choice then. There might be an
imperfect use of the instruments.
P: It may be either an imperfect use of the instrument or it may be that an
entirely new instrument is necessary. Let us ask Krishnaji. Let us pose the
question to him. Do you say that it is the same instrument or do you say it is a
new instrument? If I had received what was to be communicated, I would not
question, I would not be sitting here, but the very fact that I have not received
that which has to be communicated means that the instruments I have, have
failed.
A: My point is that there is a certain level of communication, but it remains at the
verbal level.
P: Listening to Krishnaji many things have been communicated—the instruments
can receive. I am certain, however, that the explosion which needs to take place
has not happened. Despite the flexibility of consciousness, its capacity for
receiving, despite the capacity of the instruments operating together, and the
understanding of the problem of time, the explosion has not taken place.
A: Can we impersonalize it? Can we understand objectively the problem of
communication?
P: Up to the paśyantī level that you described, we understand; paśyantī is
‘seeing’.
A: Can we use the brain, which is our instrument, so that it does not create
obstacles at any level?