Early this morning I saw a beautiful bird, a black bird with a red neck. I do not know what the bird is called. It was flying from tree to tree and there was a song in its heart, and it was a lovely thing to behold. I would like this morning to talk to you of a rather serious matter. You should listen carefully and if you want to, perhaps later on, you may be able to discuss it with your teachers. I want to talk about something which concerns the whole world, about which the whole world is disturbed. It is the question of the religious spirit and the scientific mind. There are these two attitudes in the world. These are the only two states of mind that are of value, the true religious spirit and the true scientific mind. Every other activity is destructive, leading to a great deal of misery, confusion and sorrow.
     The scientific mind is very factual. Discovery is its mission, its perception. It sees things through a microscope, through a telescope; everything is to be seen actually as it is; from that perception, science draws conclusions, builds up theories. Such a mind moves from fact to fact. The spirit of science has nothing to do with individual conditions, with nationalism, with race, with prejudice. Scientists are there to explore matter, to investigate the structure of the earth and of the stars and the planets, to find out how to cure man's diseases, how to prolong man's life, to explain time, both the past and the future. But the scientific mind and its discoveries are used and exploited by the nationalistic mind, by the mind that is India, by the mind that is Russia, by the mind that is America. Scientific discovery is utilized and exploited by sovereign states and continents.
     Then there is the religious mind, the true religious mind that does not belong to any cult, to any group, to any religion, to any organized church. The religious mind is not the Hindu mind, the Christian mind, the Buddhist mind, or the Muslim mind. The religious mind does not belong to any group which calls itself religious. The religious mind is not the mind that goes to churches, temples, mosques. Nor is it a religious mind that holds to certain forms of beliefs, dogmas. The religious mind is completely alone. It is a mind that has seen through the falsity of churches, dogmas, beliefs, traditions. Not being nationalistic, not being conditioned by its environment, such a mind has no horizons, no limits. It is explosive, new, young, fresh, innocent. The innocent mind, the young mind, the mind that is extraordinarily pliable, subtle, has no anchor. It is only such a mind that can experience that which you call God, that which is not measurable.
     A human being is a true human being when the scientific spirit and the true religious spirit go together. Then human beings will create a good world - not the world of the communist or the capitalist, of Brahmins, or of Roman Catholics. In fact the true Brahmin is the person who does not belong to any religious creed, has no class, no authority; no position in society. He is the true Brahmin, the new human being, who combines both the scientific and the religious mind, and therefore is harmonious without any contradiction within himself. And I think the purpose of education is to create this new mind, which is explosive, and does not conform to a pattern which society has set.
     A religious mind is a creative mind. It has not only to finish with the past but also to explode in the present. And this mind - not the interpreting mind of books, of the Gita, the Upanishads, the Bible - which is capable of investigating, is also capable of creating an explosive reality. There is no interpretation here nor dogma.
     It is extraordinarily difficult to be religious and to have a clear and precise, scientific mind, to have a mind that is not afraid, that is unconcerned with its own security, its own fears. You cannot have a religious mind without knowing yourself, without knowing all about yourself - your body, your mind, your emotions, how the mind works, how thought functions. And to go beyond all that, to uncover all that, you must approach it with a scientific mind which is precise, clear, un-prejudiced, which does not condemn, which observes, which sees. When you have such a mind you are really a cultured human being, a human being who knows compassion. Such a human being knows what it is to be alive. How does one bring this about? For it is imperative to help the student to be scientific, to think very clearly, precisely, to be sharp, as well as to help him uncover the depths of his mind, to go beyond words, his various labels as the Hindu, Muslim, Christian. Is it possible to educate the student to go beyond all labels and find out, experience that something which is not measured by the mind, which no books contain, to which no guru can lead you? If such an education is possible in a school like this, it will be remarkable. You must all see that it is worthwhile to create such a school. That is what the teachers and I have been discussing for some days. We have talked of a great many things - about authority, about discipline, how to teach, what to teach, what listening is, what education is, what culture is, how to sit still. Merely to pay attention to dance, to song, to arithmetic, to lessons, is not the whole of life. It is also part of life to sit still and look at yourself, to have insight, to see. It is also necessary to observe how to think, what to think and why you are thinking. It is also part of life to look at birds, to watch the village people, their squalor - which each one of us has brought about, which society maintains. All this is part of education.