strings: Is the mind capable of freedom from belief? You can only be free from it when you understand the inward nature of the causes that make you hold on to it, not only the conscious but the unconscious motives as well, that make you believe. After all, we are not merely a superficial entity functioning on the conscious level. We can find out the deeper conscious and unconscious activities if we give the unconscious mind a chance, because it is much quicker in response than the conscious mind. While your conscious mind is quietly thinking, listening and watching, the unconscious mind is much more active, much more alert and much more receptive; it can, therefore, have an answer. Can the mind which has been subjugated, intimidated, Iörced, compelled to believe, can such a mind be free to think? Can it look anew and rcrnove the process of isolation between you and another? Please do not say that belief brings people togcther. It does not. That is obvious. No organized religion has ever done that. Look at yourselves in your own country. You are all believers, but are you all together? Arc you all united ? You yourselves know you arc not. You are divided into so many petty little parties, castes; you know the innumerable divisions. The process is the same right through 'the world, -whether in the east or in the west—Christians destroying Christians, murdering cach other for petty little things, driving people into camps and so on, the whole horror of war. Therefore belief docs not unite people. That IS so clear. If that is clear and that is true, and if you see it, then it must be followed. But thc difficulty is that most of us do not see, because we arc not capable, of facing that inward insecurity, that inward scnsc of being alone. We want something to lean on, whcthcr it is the State, whether it is the caste, whcthcr it is nationalism, whcthcr it is a Master or a Saviour or anything else. And when we see the falseness of all this, thc mind then is capable it may be temporarily for a second of seeing the truth of it; even though when it is too much for it, it goes back. But to see temporarily is sufficient; if you can see it for a fleeting second, it is enough ; because you will then see an extraordinary thing taking place. The unconsc_ious is at work, though the conscious may reject. It is not a progressive second; but that second is the only thing, and it will have its own results, even in spite of the conscious mind struggling against it.