if they are not separate, when the mind is emptied of consciousness, in the sense
in which we have used that word, what is the quality of the mind that is
compassion, that is love, that has empathy? Let us begin by asking whether the
movement of the heart is separate.
P: What identity has anger with the movement of affection?
K: I am asking: Is any movement separate?
P: Separate from what?
K: Is any movement separate, or is all movement unitary, like all energy is
unitary, though we may divide it up and fragment it? One has broken up
movement into different categories, as the movement of the heart and the
movement of the mind. We are asking: Is there a movement of the heart separate
from the movement of the mind? I do not know if I can verbalize this: Are the
mind, the heart and the brain one unit? And from that unit, movement flows, a
movement which is unitary. But we divide the emotions, the sentiments of
devotion, tenderness, compassion, enthusiasm from their opposites.
P: As evil, cruelty, vanity. But there is a purely intellectual movement which is
neither the one nor the other—the purely technological movement.
K: Is the technological movement different from the movement of the mind?
P: I think thought has its own technology. It has its own momentum, it has its
own reason for existence, its own direction, its own speed, its own motives and
its own energy.
F: You cannot measure thought. Do not call it technology.
D: Thought waves have been measured. Technology implies measurability.
K: We said just now that compassion, love, tenderness, care, consideration and
politeness are one movement. The opposite movement is contrary to that; it is the
movement of violence and so on. So there is the movement of the mind, the
movement of affection, love, compassion, and there is the movement of violence.
So there are now three movements. Then there is another movement which
asserts that this must be and this must not be. Has the assertion that this must be
or this must not be anything whatsoever to do with the other mental movements?
D: Apart from the three there is the movement of the coordinator.
K: Now we have the fourth movement, that of the coordinator. The four
movements are: the movement of the heart which has affection; the movement of
violence, callousness, depression, vulgarity and all that; then the intellectual