The Awakening of Intelligence. J. Krishnamurti
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I to act when I am jealous, when “me” is jealousy? Before, I thought “I” could act when I separated myself from jealousy, I thought I could do something about it, suppress it, rationalise it, or run away from it—do various things. I thought I was doing something. Here, I feel I am not doing anything. That is, when I say “I am jealousy”, I feel I can’t move. Isn’t that right, Sir?
Look at the two varieties of activity, at the action which takes place when you are different from jealousy, which is the non-ending of jealousy. You may run away from it, you may suppress it, you may transcend it, you may escape, but it will come back, it will be there always, because there is the division between you and jealousy. Now there is a totally different kind of action when there is no division, because in that the observer is the observed, he cannot do anything about it. Before, he was able to do something about it, now he feels he is powerless, he is frustrated, he can’t do anything. If the observer is the observed, then there is no saying, “I can or can’t do anything about it”—he is what he is. He is jealousy. Now, when he is jealousy, what takes place? Go on, Sir!
Questioner: He understands . . .
KRISHNAMURTI: Do look at it, take time. When I think I am different from my jealousy, then I feel I can do something about it and in the doing of it there is conflict. Here on the other hand, when I realise the truth of it, that I am jealousy, that “I”, the observer, am the observed, then what takes place?
Questioner: There is no conflict.
KRISHNAMURTI: The element of conflict ceases. There conflict exists, here conflict does not exist. So conflict is jealousy. Have you got it? There has been complete action, an action in which there has been no effort at all, therefore it is complete, total, it will never come back.
Questioner: You said analysis is the deadly tool to thought or consciousness. I perfectly agree with you and you were about to say that you would develop the argument that there are fragments in the brain or in thought or in consciousness which will be anti-analysis. I should be grateful, Sir, if you would continue to develop that part of the argument.
KRISHNAMURTI: Of what, Sir?
Questioner: You mentioned the fragments will not constitute any conflict or struggle, they will be anti-analytical.
KRISHNAMURTI: I just explained, Sir, there must be fragmentation when there is the observer and the observed, as two different things. Sir, look, this is not an argument, there is nothing to develop. I have gone into it fairly thoroughly, we can spend of course lots more time, because the more deeply you go into it the more there is. We have broken up our life into many fragments, haven’t we?—the scientist, the businessman, the artist, the housewife and so on. What is the basis, what is the root of this fragmentation? The root of this fragmentation is the observer being separate from the observed. He breaks up life: I am a Hindu and you are a Catholic, I am a Communist, you are a bourgeois. So there is this division going on all the time. And I say, “Why is there this division, what causes this division?”—not only in the external, economic, social structure, but much more deeply. This division is brought about by the “me” and the “not me”—the me that wants to be superior, famous, greater—whereas “you” are different.
So the “me” is the observer, the “me” is the past, which divides the present as the past and the future. So as long as there is the observer, the experiencer, the thinker, there must be division. Where the observer is the observed, conflict ceases and therefore jealousy ceases. Because jealousy is conflict, isn’t it?
Questioner: Is jealousy human nature?
KRISHNAMURTI: Is violence human nature? Is greed human nature?
Questioner: I wanted to ask you another question, if I may. Am I right or wrong, according to what you’ve been telling us, to say, as a man thinketh in his heart, so is he? So we must watch our thoughts and profit from experience.
KRISHNAMURTI: That’s just it. As you think, what you think, you are. You think you are greater than somebody else, that you are inferior to somebody else, that you are perfect, that you are beautiful or not beautiful, that you are angry—what you think you are. That’s simple enough, isn’t it? One has to find out whether it is possible to live a life where thought has its rational function, and see where thought becomes irrational. We’ll go into that tomorrow.
Questioner: To continue with jealousy: when the jealousy is “me”, and “me” is the jealousy, the conflict ends, because I know it’s the jealousy and it disappears. But when I listen to the noises in the street and the “me” is the noise, and the noises are “me”, how can conflict end when that noise will go on for ever?
KRISHNAMURTI: It’s fairly simple, Madam. I walk down the street and that noise is terrible. And when I say that noise is “me”, the noise does not end, it goes on. Isn’t that the question? But I don’t say the noise is me, I don’t say the cloud is me, or the tree is me, why should I say the noise is me? We pointed out just now, that if you observe, if you say, “I listen to that noise”, listen completely, not with resistance, then that noise may go on for ever, it does not affect you. The moment you resist, you are separate from the noise—not identify yourself with the noise—I don’t know if you see the difference. The noise goes on, I can cut myself off from it by resisting it, putting a wall between myself and that noise. Then what takes place, when I resist something? There is conflict, isn’t there? Now can I listen to that noise without any resistance whatsoever?
Questioner: Yes, if you know that the noise might stop in an hour!
KRISHNAMURTI: No, that is still part of your resistance.
Questioner: That means that I can listen to the noise in the street for the rest of my life with the possibility I might become deaf.
KRISHNAMURTI: No, listen, Madam, I am saying something entirely different. We are saying, as long as there is resistance, there must be conflict. Whether I resist my wife, or my husband, whether I resist the noise of a dog barking, or the noise in the street, there must be conflict. Now, how is one to listen to the noise without conflict—not whether it will go on indefinitely, or hoping it will come to an end—but how to listen to the noise without any conflict? That is what we are talking about. You can listen to the noise when the mind is completely free of any form of resistance—not only to that noise, but to everything in life—to your husband, to your wife, to your children, to the politician. Therefore what takes place? Your listening becomes much more acute, you become much more sensitive, and therefore noise is only a part, it isn’t the whole world. The very act of listening is more important than the noise, so listening becomes the important thing and not the noise.
NEW YORK CITY
18 APRIL 1971
Questions: The concept of good and bad; sharing; pain and fear; how to be free of the past?
KRISHNAMURTI: I would like to talk about relationship, about what love is, about human existence in which is involved our daily living, the problems one has, the conflicts, the pleasures and the fears, and that most extraordinary thing one calls death.
I think one has to understand, not as a theory, not as a speculative, entertaining concept, but rather as an actual fact—that we are the world and the world is us. The world is each one of us; to feel that, to be really committed to it and to nothing else, brings about a feeling of great