The Awakening of Intelligence - J. Krishnamurti

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2IS INTELLIGENCE AWAKE?

       What is the relationship between intelligence and thought? The limitations of conditioned thinking. No new movement can take place if the “old brain” is constantly in operation. “I have been going South, thinking I was going North.” The perception of the limitations of the old is the seed of intelligence. Is the “new” recognisable? The different dimension can only operate through intelligence.

       3FEAR

       The link between pleasure and fear; the role of thought. Thought cannot reduce the uncertain unknown to terms of knowledge. Need to see the structure of fear. Psychologically, tomorrow may not exist. What does, “To live wholly in the present” imply?

       4FEAR, TIME AND THE IMAGE

       Chronological and psychological time. The dilemma of knowledge. The dilemma of thought and the image. Can one find the root of fear? “The mind that can never be hurt.”

       5INTELLIGENCE AND THE RELIGIOUS LIFE

       What is a religious life? Relationship between meditation and the quiet mind. Thought as measure; the action of measurement. How can the immeasurable be understood? Intelligence as the relationship between the measurable and the immeasurable. The awakening of intelligence. Choiceless awareness. Learning, not accumulating knowledge.

       ENGLAND

       Part IXTwo Talks at Brockwood

       1THE RELATIONSHIP TO AWARENESS OF THOUGHT AND THE IMAGE

       The uses and limitations of thought. Images: the authority of the image. “The more sensitive one is, the greater the burden of images.” Analysis and images. Psychological order; causes of disorder: opinion, comparison, images. Possible dissolution of images. Formation of images. Attention and inattention. “It is only when the mind is inattentive that the image is formed.” Attention and harmony: mind, heart, body.

       2THE MEDITATIVE MIND AND THE IMPOSSIBLE QUESTION

       “Meditation is the total release of energy.” Western world built on measurement, which is maya for the East. Schools of meditation useless. Energy depends on self-knowledge. Problem of self-observation. To look “without the eyes of the past”. Naming. The hidden in oneself. Drugs. The hidden content and the impossible question. “Meditation is a way of putting aside altogether everything that man has conceived of himself and the world.” A radical revolution in one affects the whole world. What takes place when the mind is quiet? “Meditation is . . . seeing the measure and going beyond the measure.” Harmony and a “totally different life”. QUESTIONS: Intuition; awareness; awareness and sleep; teacher and disciple.

       Part XA Discussion with a small group at Brockwood

       VIOLENCE AND THE “ME”

       Does change imply violence? To what extent do we reject violence? Violence and energy: observing violence. What is the root of violence? Understanding the “me”; the “me” that wants to change is violent. Does the “me” or intelligence see? The implications of seeing.

       Part XIConversation: J. Krishnamurti and Professor David Bohm

       ON INTELLIGENCE

       Thought is of the order of time; intelligence is of a different order, different quality. Is intelligence related to thought? Brain the instrument of intelligence; thought as a pointer. Thought, not intelligence, dominates the world. Problem of thought and the awakening of intelligence. Intelligence operating in a limited framework can serve highly unintelligent purposes. Matter, thought, intelligence have a common source, are one energy; why did it divide? Security and survival: thought cannot consider death properly. “Can the mind keep the purity of the original source?” Problem of the quietening of thought. Insight, the perception of the whole, is necessary. Communication without the interference of the conscious mind.

       Two Conversations:J. Krishnamurti and Professor Jacob Needleman

       1The role of the teacher

       2On inner space; on tradition and dependence

       THE ROLE OF THE TEACHER

       Conversation between J. Krishnamurtiand Professor J. Needleman

      Needleman:1 There is much talk of a spiritual revolution among young people, particularly here in California. Do you see in this very mixed phenomenon any hope of a new flowering for modern civilisation, a new possibility of growth?

      KRISHNAMURTI: For a new possibility of growth, don’t you think, Sir, that one has to be rather serious, and not merely jump from one spectacular amusement to another? If one has looked at all the religions of the world and seen their organised futility, and out of that perception seen something real and clear, perhaps then there could be something new in California, or in the world. But as far as I have seen, I am afraid there is not a quality of seriousness in all this. I may be mistaken, because I see only these so-called young people in the distance, among the audience, and occasionally here; and by their questions, by their laughter, by their applause, they don’t strike me as being very serious, mature, with great intent. I may be mistaken, naturally.

      Needleman: I understand what you are saying. My question only is: perhaps we can’t very well expect young people to be serious.

      KRISHNAMURTI: That is why I don’t think it is applicable to the young people. I don’t know why one has made such an extraordinary thing out of young people, why it has become such an important thing. In a few years they will be the old people in their turn.

      Needleman: As a phenomenon, apart from what is underneath it all, this interest in transcending experience—or whatever one wants to call it—seems to be a kind of seed-ground from which certain unusual people aside from all the phoneyness and all the deceivers, certain Masters perhaps, may spring up.

      KRISHNAMURTI: But I am not sure, Sir, that all the deceivers and exploiters are not covering this up. “Krishna-consciousness” and Transcendental Meditation and all this nonsense that is going on—they are caught in all that. It is a form of exhibitionism, a form of amusement and entertainment. For something new to take place there must be a nucleus of really devoted, serious people, who go through to the very end. After going through all these things, they say, “Here is something I am going to pursue to the end.”

      Needleman: A serious person would be someone who would have to become disillusioned with everything else.

      KRISHNAMURTI: I would not call it disillusioned but a form of seriousness.

      Needleman: But a pre-condition for it?

      KRISHNAMURTI: No, I wouldn’t call it disillusionment at all, that leads to despair and cynicism. I mean the examination of all the things that are so-called religious, so-called spiritual: to examine, to find out what is the truth in all this, whether there is any truth in it. Or to discard the whole thing and start anew, and not go through all the trappings, all the mess of it.

      Needleman: I think that is what I tried to say, but this expresses it better. People

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