The Awakening of Intelligence. J. Krishnamurti
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REVOLUTION
Questions: Observer and observed; fragmentation; resistance.
KRISHNAMURTI: We are going to examine together the question of what is hidden in the consciousness, in the deeper layers of the mind—which is generally called the unconscious. We are concerned with bringing about a radical revolution in ourselves and so in society. The physical revolution which is advocated all over the world at the present time does not bring about a fundamental change in man.
In a corrupt society, such as this, in Europe, India and elsewhere, there must be fundamental changes in the very structure of society. And if man remains corrupt in himself, in his activity, he will overcome whatever the structure be, however perfect; therefore it is imperative, absolutely essential that he change.
Is this change to be brought about through the process of time, through gradual achievement, through gradual change? Or does the change take place only in the instant? That is what we are going to examine together.
One sees that there must be change in oneself—the more sensitive, the more alert and intelligent one is, the more one is aware that there must be a deep, abiding, living change. The content of consciousness is consciousness—the two are not separate. What is implanted in consciousness makes up consciousness. And to bring about a change in consciousness—both in the obvious and in the hidden—does it depend on analysis, on time, on environmental pressure? Or is the change to take place totally independent of any pressure, of any compulsion?
You know, this question is going to be rather difficult to go into, because it is quite complex and I hope we shall be able to share what is being said. Unless one goes into this matter very seriously, really taking trouble, with deep interest, with passion, I am afraid one will not be able to go very far; far in the sense not of time or space, but very deeply within oneself. One needs a great deal of passion, great energy and most of us waste our energies in conflict. And when we are examining this whole business of existence, we need energy. Energy comes with the possibility of change; if there is no possibility of change, then energy wastes away.
We think we cannot possibly change. We accept things as they are and thereby become rather dispirited, depressed, uncertain and confused. It is possible to change radically and that is what we are going to examine. If you will—do not follow exactly what the speaker is saying, but use his words as a mirror to observe yourself and enquire with passion, with interest, with vitality and a great deal of energy. Then perhaps we can come to a point where it will be obvious that without any kind of effort, without any kind of motive, the radical change takes place.
There is not only the superficial knowledge of ourselves, but there is also the deep, hidden content of our consciousness. How is one to examine it, how is one to expose the whole content of it? Is it to be done bit by bit, slowly gradually?—or is it to be exposed totally and understood instantly, and thereby the whole analytical process comes to an end?
Now we are going to go into this question of analysis. To the speaker, analysis is the denial of action; action being always in the active present. Action means not “having done” or “will do”, but doing. Analysis prevents that action in the present, because in analysis there is involved time, a gradual peeling off as it were, layer after layer, and examining each layer, analysing the content of each layer. And if the analysis is not perfect, complete, true, then that analysis being incomplete, must leave a knowledge which is not total. And the next analysis springs from that which is not complete.
Look, I examine myself, analyse myself and if my analysis is not complete, then what I have analysed becomes the knowledge with which I proceed to analyse the next layer. So in that process each analysis becomes incomplete and leads to further conflict, and so to inaction. And in analysis there is the analyser and the analysed, whether the analyser is the professional, or yourself, the layman; there is this duality, the analyser analysing something which he thinks is different from himself. But the analyser, what is he? He is the past, he is the accumulated knowledge of all the things he has analysed. And with that knowledge—which is the past—he analyses the present.
So in that process there is conflict, there is the struggle to conform, or to force that which he analyses. Also there is this whole process of dreaming. I don’t know whether you have gone into all this yourself, or probably you have read other people’s books, which is most unfortunate; because then you merely repeat what other people have said, however famous they are. But if you don’t read all those books—as the speaker does not—then you have to investigate yourself, then it becomes much more fascinating, much more original, much more direct and true.
In the process of analysis there is this world of dreams. We accept dreams as necessary, because the professionals say, “You must dream, otherwise you go mad”, and there is some truth in that. We are enquiring into all this because we are trying to find out whether it is possible to change radically, when there is so much confusion, so much misery, such hatred and brutality in the world; there is no compassion. One must, if one is at all serious, enquire into all this. We are enquiring not merely for intellectual entertainment but actually trying to find out if it is possible to change. And when we see the possibility of change, whatever we are, however shallow, however superficial, repetitive, imitative, if we see that there is a possibility of radical change, then we have the energy to do so. If we say it is not possible, then that energy is dissipated.
So we are enquiring into this question, whether analysis does produce a radical change at all, or whether it is merely an intellectual entertainment, an avoidance of action. As we were saying, analysis implies entering into the world of dreams. What are dreams, how do they come into being? I don’t know if you have gone into this; if you have, you will see that dreams are the continuation of our daily life. What you are doing during the day, all the mischief, the corruption, the hatred, the passing pleasures, the ambition, the guilt and so on, all that is continued in the world of dreams, only in symbols, in pictures and images. These pictures and images have to be interpreted and all the fuss and unreality of all that comes into being.
One never asks why should one dream at all. One has accepted dreams as essential, as part of life. Now we are asking ourselves (if you are with me) why we dream at all. Is it possible when you go to sleep to have a mind that is completely quiet? Because it is only in that quiet state that it renews itself, empties itself of all its content, so that it is made fresh, young, decisive, not confused.
If dreams are the continuation of our daily life, of our daily turmoil, anxiety, the desire for security, attachment, then inevitably, dreams in their symbolic form must take place. That is clear, isn’t it? So one asks, “Why should one dream at all?” Can the brain cells be quiet, not carry on all the business of the day?
One has to find that out experimentally, not accepting what the speaker says—and for goodness sake don’t ever do that, because we are sharing together, investigating together. You can test it out by being totally aware during the day, watching your thoughts, your motives, your speech, the way you walk and talk. When you are so aware there are the intimations of the unconscious, of the deeper layers, because then you are exposing, inviting the hidden motives, the anxieties, the content of the unconscious to come into the open. So when you go to sleep, you will find that your mind, including the brain, is extraordinarily quiet. It is really resting, because you have finished what you have been doing during the day.
If you take stock of the day, as you go to bed and lie down—don’t you do this?—saying, “I should have done this, I should not have done that”, “It would have been better that way, I wish I hadn’t said this”—when you take stock of the things that have happened during the day, then you are trying to bring about order before you go