movement and, finally, the movement of the coordinator. Now, each one of these
movements has its own subdivisions. And each of the subdivisions is in
contradiction with its opposite. And so it multiplies. See how complex it
becomes. This psychosomatic organism has many contradictions, not just
intellectual and emotional movements. These movements are multitudinous and
contradictory. And there is the coordinator trying to arrange things so that he can
operate.
F: Is there not a selective mechanism, which picks out and names things
‘thought’, ‘mind’, ‘heart’ and so on? Is that not the coordinator?
K: Coordinator, chooser, integrator, selector, call it what you will—they are all
in contradiction with each other.
F: Why do you say that they are in contradiction? Is it because each one is an
independent movement?
D: In the way one lives, they seem to be in contradiction.
F: But each one is moving on its own.
P: As F says: If, at any given point, one is, then the other is not.
F: Then there cannot be contradiction.
K: When one is, the other is not. But the coordinator weighs these two: I want
this, and I do not want that.
F: That is the whole movement of life.
P: We started this discussion by asking whether there is such a thing as a
movement of the heart. So far we have investigated the movement of the mind.
B: Is the heart’s movement a nourishing movement? Is it a movement of
sustenance? And is it not necessary, in order that the movement of the brain does
not remain sterile?
D: We are not in the field of contradiction at all.
K: There is no contradiction when one is and the other is not. Contradiction
comes in when the coordinator says: I would rather have this and not that. Then
contradiction, the opposition as choice, begins.
A: If I am full of hate, etc., I cannot take two steps beyond. The question is: Is
the movement of the heart distinct from that of the mind? Or, does it have its own
quality?