P: I don’t think that that is a valid question. The valid question is: If they are two
separate movements, is it possible for them ever to come together? Or, is the very
cause of our misfortune the fact that we keep them separate?
F: That which perceives the pattern is thought; that which perceives without the
pattern is emotion.
P: When you make such a statement, either this is so for us and, therefore, the
duality has ceased in us, or it is a theory.
K: It is a theory. Conclusions and formulas mean nothing. I say: I do not know. I
know only these two movements—the intellectual or rational movement and the
feeling of kindliness, gentleness. That is all. Are these separate movements? Or,
does our present misfortune and confusion arise because we have treated them as
separate movements? You see, P, we have divided the body and the soul. The
religious tendency in both the East and in the West has been to divide. But it is
really a single psychosomatic state which invents the soul. And so the question
is: Are there two movements, or have we accustomed ourselves to the thought
that the two, the body and the soul, are separate?
P: But how can you neglect the fact that an emotional intensity brings a new
quality of being, a complete experience of what the other person feels; a sense of
unspoken understanding?
K: Do not bring that in yet. We are asking: Are these two movements separate?
Or, is it because we are so habit-ridden that we have accepted these two as
separate movements? If they are not separate, what is the one unitary movement
that includes thought as the movement of the brain and the movement of the
heart?
How do you investigate this question? I can only investigate it from fact to
fact; I can have no theories about it. I see the fact of perception; I see the fact of
the movement of thought; and I ask: When there is no movement of thought, is
there a movement which is non-verbal? Have I explained myself?
If there is complete cessation of thinking, which is movement, is there a
movement which is an emotive movement—as love, devotion, tenderness, care?
Is there a movement separate from thought; thought being verbal—meaning,
explanation, description, etc.? When the movement of thought comes to an end
without any compulsion, is there not a totally different movement which is not
that or this?
P: That is so, sir, and I am saying this very, very hesitantly. There is a state when
it is as if an elixir is released, when one is overflowing; a state in which the heart
is the only thing that there is. I am using metaphors. There can be action in that
state, there can be doing, thinking; there can be everything. There is also a state
when thought has ceased and the mind is very clear and alert, but the elixir is not
present.