K: Let us stick to one thing. Just what is the factor of division?
P: What divides is an actual physical sense; it is not mental. There is a certain
ripple; a ripple is very real.
K: I am not talking about that. What is the factor in us that divides one as the
emotive movement and the other as the intellectual movement of thought? Why
is there the division between soul and body?
D: Would you admit that the very faculty of the intellect sees that there is a
movement which emerges from thought and another that emerges from the heart?
It is observable.
K: I ask: Why is there a division?
D: The hand is different from the leg.
K: They have different functions.
D: There is the function of the brain and there is the function of the heart.
A: As far as my experience goes, when the verbal movement ceases, there is an
awareness of the entire body in which emotional content is pure feeling. It is no
more thinking, but pure feeling.
P: In the tradition there is a word called rasa, which is very close to what
Krishnaji says. Tradition recognizes different types of rasa: rasa is essence, it is
that which fills, that which permeates. But rasa is a word which needs to be
investigated.
D: It is emotion.
P: It is much more; rasa is essence.
K: Keep to that word: ‘essence’, ‘perfume’. Essence means what is. Now what
happens? In observing the whole movement of thought, in observing the content
of consciousness, the essence comes out of it. And in observing the movement of
the heart, in that perception, there is the essence. Essence is the same whether it
is this or that.
A: That is what the Buddhists also say.
K: In perceiving the whole movement of thought as consciousness—
consciousness with its content, which is consciousness—and in observing it, in
that very observation is the external refinement, which is the essence. Right? In
the same way, there is the perception of the whole movement of the body, of