The Awakening of Intelligence. J. Krishnamurti
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are asleep. Because the brain functions perfectly only in order, not in disorder. It functions most efficiently when there is complete order, whether that order is neurotic or rational; because in neurosis, in imbalance, there is order, and the brain accepts that order.
So, if you take stock of everything that has been happening during the day before you go to sleep, then you are trying to bring about order, and therefore the brain does not have to bring order while you are asleep: you have done it during the day. You can bring about that order every minute during the day, that is if you are aware of everything that’s happening, outwardly and inwardly. Outwardly in the sense of being aware of the disorder about you, the cruelty, the indifference, the callousness, the dirt, the squalor, the quarrels, the politicians and their chicanery—all that is happening. And your relationship with your husband, your wife, with your girl or boyfriend, be aware of all that during the day, without correcting it, just be aware of it. The moment you try to correct it, you are bringing disorder. But if you merely observe actually what is, then what is, is order.
It is only when you try to change “what is” that there is disorder; because you want to change according to the knowledge which you have acquired. That knowledge is the past and you are trying to change “what is”—which is not the past—according to what you have learnt. Therefore there is a contradiction, therefore there is a distortion, therefore this is disorder.
So during the day, if you are aware of the ways of your thoughts, your motives, the hypocrisy, the double-talk—doing one thing, saying another, thinking another—the mask that you put on, the varieties of deception that one has so readily to hand, if you are aware of all that during the day, you don’t have to take stock at all when you go to sleep, you are bringing order each minute. So when you do go to sleep you will find that your brain cells, which have recorded and hold the past, become totally quiet, and your sleep then becomes something entirely different. When we use the word “mind”, we include in that the brain, the whole nervous organism, the affections, all the human structure; we mean all that, not something separate. In that is included the intellect, the heart, the whole nervous organism. When you go to sleep then, the process has totally come to an end, and when you wake up you see things exactly as they are, not your interpretation of them or the desire to change them.
So analysis, for the speaker, prevents action. And action is absolutely essential in order to bring about this radical change. So analysis is not the way. Don’t accept, please, what the speaker is saying, but observe it for yourself, learn about it, not from me, but learn by watching all these implications of analysis: time, the analyser and the analysed—the analyser is the analysed—and each analysis must be complete, otherwise it distorts the next analysis. So to see that the whole process of analyses, whether it is introspective or intellectual analysis, is totally wrong! It is not the way out—maybe it is necessary for those who are somewhat, or greatly, unbalanced; and perhaps most of us are unbalanced.
We must find a way of observing the whole content of consciousness without the analyser. It is great fun if you go into this, because you have then rejected totally everything that man has said. Because then you stand alone; when you find out for yourself, it will be authentic, real, true, not dependent on any professor, any psychologist, any analyst and so on.
So one must find a way of observing without analysis. I’m going to go into that—I hope you don’t mind my doing all this, do you? This is not group therapy! (Laughter) This is not an open confession, it is not that the speaker is analysing you, or making you change and become marvellous human beings! You have to do this yourself, and as most of us are secondhand or third-hand human beings, it is going to be very difficult to put away totally all that has been imposed on your minds by the professionals, whether by religious or scientific professionals. We have to find out for ourselves.
If analysis is not the way—and it is not, as far as the speaker is concerned, as he has explained—then how is one to examine or to observe the total content of consciousness? What is the content of consciousness? Please don’t repeat what somebody else has said. What is your total content? Have you ever looked at it, considered it? If you have, is it not the various recorded incidents, happenings, pleasurable and non-pleasurable, various beliefs, traditions, the various individual recollections and memories, the racial and family memories, the culture in which one has been brought up—all that is the content, isn’t it? And the incidents that take place every day, the memories, the various pains, the unhappiness, the insults, all that is recorded. And that content is your consciousness—you, as a Catholic, or Protestant, living in this western world with the search for more and more and more, the world of great pleasure, entertainment, wealth, incessant noise of the television, the brutality—all that is you, that’s your content.
How is all that to be exposed?—and in the exposing of it, is each incident, each happening, each tradition, each hurt, each pain to be examined one by one? Or is it to be looked at totally? If it is to be examined bit by bit, one by one, you are entering into the world of analysis and there is no end to that, you will die analysing—and giving a great deal of money to those who analyse, if that’s your pleasure.
Now we’re going to find out how to look at these various fragments, which are the content of consciousness, totally—not analytically. We are going to find out how to observe without any analysis at all. That is, we have looked at everything—at the tree, at the cloud, at the wife and the husband, at the girl and the boy—as the observer and the observed. Please do give a little attention to this. You have observed your anger, your greed or your jealousy, whatever it is, as an observer looking at greed. The observer is greed, but you have separated the observer because your mind is conditioned to the analytical process; therefore you are always looking at the tree, at the cloud, at everything in life as an observer and the thing observed. Have you noticed it? You look at your wife through the image which you have of her; that image is the observer, it is the past, that image has been put together through time. And the observer is the time, is the past, is the accumulated knowledge of the various incidents, accidents, happenings, experiences and so on. That observer is the past, and he looks at the thing observed as though he were not of it, but separate from it.
Now can you look without the observer? Can you look at the tree without the past as the observer? That is, when there is the observer, then there is space between the observer and the observed—the tree. That space is time, because there is a distance. That time is the quality of the observer, who is the past, who is the accumulated knowledge, who says, “That is the tree”, or “That is the image of my wife.”
Can you look, not only at the tree, but at your wife or your husband, without the image? You know, this requires tremendous discipline. I am going to show you something: discipline generally implies conformity, drill, imitation, conflict between what is and what should be. And so in discipline there is conflict: suppressing, overcoming, the exercise of will and so on—all that is implied in that word. But that word means to learn—not to conform, not to suppress, but to learn. And the quality of the mind that learns has its own order which is discipline. We are learning now to observe, without the observer, without the past, without the image. When you so observe, the actual “what is”, is a living thing, not a thing looked upon as dead, recognisable by the past event, by past knowledge.
Look, Sirs, let’s make it much simpler than this. You say something to me which hurts me, and the pain of that hurt is recorded. The memory of that continues and when there is further pain, it is recorded again. So the hurt is being strengthened from childhood on. Whereas, if I observe it completely, when you say something which is painful to me, then it is not recorded as a hurt. The moment you record it as a hurt, that recording is continued and for the rest of your life you are being hurt, because you are adding to that hurt. Whereas to observe the pain completely without recording it, is to give your total attention at the moment of the pain. Are you doing all this?
Look, when you go out, when you walk in these streets, there are all kinds of noise, all kinds of shouting, vulgarity, brutality, this noise is pouring in. That is very destructive—the more sensitive you are the more destructive it becomes, it hurts your organism. You resist that hurt and therefore you build a wall. And when you build a wall you are isolating yourself. Therefore you are strengthening the isolation,