Krishnamurti - The Awakening of Intelligence

The Awakening of Intelligence

Copyright 1973 by Krishnamurti Foundation Trust Ltd.

J. KRISHNAMURTI

THE AWAKENING OF

INTELLIGENCE

QUOTATION S

Intelligence is not personal, is not the outcome of argument, belief, opinion or reason. Intelligence comes into being when the brain discovers its fallibility, when it discovers what it is capable of, and what it is not. Now what is the relationship of intelligence with this new dimension? ... The different dimension can only operate through intelligence: if there is not that intelligence it cannot operate. So in daily life it can only operate where intelligence is functioningPart VIII.

When (thought) sees that it is incapable of discovering something new, that very perception is the seed of intelligence, isnt it? That is intelligence: I cannot do. I thought I could do a lot of things, and I can in a certain direction, but in a totally new direction I cannot do anything. The discovery of that is intelligencePart VIII.

Thought is of time, intelligence is not of time. Intelligence is immeasurablePart VII.

Intelligence comes into being when the mind, the heart and the body are really harmoniousPart VIII.

Is there the awakening of that intelligence? If there is ... then it will operate, then you dont have to say, What am I to do? Perhaps there have been a thousand persons here during these three weeks who have listened. If they really live that, do you know whats going to happen? We should change the worldPart VIII.

When there is that supreme energy, which is intelligence, is there death?Part VII.

EDITORS NOTE

For many years J. Krishnamurti spoke to audiences of all sorts, as well as to individuals and to smaller groups, in America, Europe and India. This book was planned to indicate the wide range of his teaching and discussions. As the Talks were always extempore, with interchange of question and answer, the reports printed here were taken from tapes, so that the exact words and phrases were accurately recorded. They have been edited sufficiently to present a readable page, with some elimination of redundancies.

Several of the themes in these chapters are taken up in a different way in Conversations with four notable people interested in Krishnamurtis ideas. These personal interviews are also reported from tapes recorded at the time.

A word should be said about the Dialogues and the small group Discussion in Chapter 10. The Dialogues are not discussions in the sense of debates or arguments, but are free exchanges between people with a common aim who are intent on understanding together with Krishnamurti fundamental problems. For instance, the five Dialogues at Saanen follow a series of seven Talks and continue the themes there initiated, clarifying or probing the issues further. It was at Saanen, Switzerland, for many years, that people gathered from all over the world to share some weeks with Krishnamurti.

The small group Discussion (Chapter 10) took place at Brockwood Park in Hampshire, England, where there is an educational centre and school for young people founded by Krishnamurti. This discussion was with people for the most part long connected with Krishnamurti in his work.

We are indebted to a number of helpers in the recording, transcribing and editing of this book.

George and Cornelia Wingfield Digby

CONTENTS

AMERICA

Two Conversations: J. Krishnamurti and Professor Jacob Needleman

Three Talks in New York City

The need to change. A process in time or instantaneous? The conscious and the unconscious; dreams. The analytical process. To see the content of consciousness without the separation of observer and observed. Noise and resistance. When there is complete cessation of division between the observer and the observed, then what is is no longer what is.

Observer and observed; fragmentation; resistance.

Relationship. You are the world. The separate self; corruption. To see what actually is. What love is not. We have no passion; we have lust, we have pleasure. To understand what death is. Love is its own eternity.

Questions: The concept of good and bad; sharing; pain and fear; how to be free of the past?

Is there a religious experience? Search for truth; the meaning of search. What is a religious mind? What is the quality of mind which is no longer experiencing? Discipline; virtue; order. Meditation is not an escape. The function of knowledge and freedom from the known. Meditation is to find out if there is a field not already contaminated by the known. The first step is the last step.

Questions: The analogy of dirt; awareness; consciousness; love; psychological time.

Two Conversations: J. Krishnamurti and Alain Naud

INDIA

Two Conversations: Krishnamurti and Swami Venkatesananda

Three Talks in Madras

To see, not partially but totally. The act of seeing is the only truth. Of the vast mind only a fragment is used. The fragmentary influence of culture, tradition. Living in a little corner of a distorted field. You cannot understand through a fragment. Freedom from the little corner. The beauty of seeing.

To share a free mind. If we could come upon this, it is really a mysterious flower. Why has man not got this thing? Fear. Living is not living. Words taken for substance. Wastage of energy. The mature mind has no comparison ... no measure. The validity of the life that you lead every day ... without understanding it you will never understand love, beauty, or death. Through negation, that thing which alone is the positive comes into being.

Ploughing, never sowing. Ideation. Sensitivity lacking in daily life. Attention and intelligence. Disorder in ourselves and the world: our responsibility. The question of seeing. Images and direct contact. The sacred. When you have that love you can put away all your sacred books.

Four Dialogues in Madras

Images: are we aware that we see through images? Concepts; the gap between concepts and daily living; resulting conflict. To get illumination you must be able to look. To live without conflict, but not to go to sleep.

Self-interest and self-dedication. Demand for satisfaction. Levels of gratification. Has psychological gratification any meaning? A whirlpool of mischief and misery inwardly. Aggression. Pursuit of pleasure. There are no roots of heaven in pleasurethere are only roots of indifference and pain. Watching is its own discipline.

The ideal, the concept, and what is. Need to understand suffering: pain, loneliness, fear, envy. The ego-centre. The space and time of the centre. Is it possible not to have an ego-centre and yet live in this world? We live within the prison of our own thinking. To see the structure of the centre. To look without the centre.

What is clear thinking in relation to daily living? Meeting the present with the past. How to live with memory and technological knowledge and yet be free of the past? Double life: temple, office. How to live without fragmentation?to answer from a concept is further fragmentation. Silence before the immensity of a fundamental question. Can you live so completely that there is only the active present now?

EUROPE

Seven Talks in Saanen, Switzerland

Passion and intensity needed. The inner and outer: can they be divided?

Questions: Pleasure and interest; God; children and education; many different interests; the meaning of demonstrations; of love, truth and order.

The mind only knows disorder. The state of not-knowing. The self is part of the culture, which is disorder.

Questions: Is the mind capable of looking? Analysis; the guru: relationship with Krishnamurti; can you look at yourself?

The problem of self-knowledge is the problem of looking. To look without fragmentation, without the me. Analysis, dreams and sleep. The problem of the observer and of time. When you look at yourself without the eyes of time, who is there to look?