Intelligence is not separate from love ...
Modern education, in developing the intellect, offers more and more theories and facts, without bringing about the understanding of the total process of human existence. We are highly intellectual; we have developed cunning minds, and are caught up in explanations. The intellect is satisfied with theories and explanations, but intelligence is not; and for the understanding of the total process of existence, there must be an integration of the mind and heart in action. Intelligence is not separate from love.
For most of us, to accomplish this inward revolution is extremely arduous. We know how to meditate, how to play the piano, how to write, but we have no knowledge of the meditator, the player, the writer. We are not creators, for we have filled our hearts and minds with knowledge, information and arrogance; we are full of quotations from what others have thought or said. But experiencing comes first, not the way of experiencing. There must be love before there can be the expression of love.
Information, the knowledge of facts, though ever increasing, is by its very nature limited. Wisdom is infinite, it includes knowledge and the way of action; but we take hold of a branch and think it is the whole tree. Through the knowledge of the part, we can never realize the joy of the whole. Intellect can never lead to the whole, for it is only a segment, a part.
We have separated intellect from feeling, and have developed intellect at the expanse of feeling. We are like a three-legged object with one leg much longer than the others, and we have no balance. We are trained to be intellectual; our education cultivates the intellect to be sharp, cunning, acquisitive, and so it plays the most important rôle in our life. Intelligence is much greater than intellect, for it is the integration of reason and love; but there can be intelligence only when there is self-knowledge, the deep understanding of the total process of oneself.
What is essential for man, whether young or old, is to live fully, integrally, and that is why our major problem is the cultivation of that intelligence which brings integration. Undue emphasis on any part of our total make-up gives a partial and therefore distorted view of life, and it is this distortion which is causing most of our difficulties. Any partial development of our whole temperament is bound to be disastrous both for ourselves and for society, and so it is really very important that we approach our human problems with an integrated point of view.
To be an integrated human being is to understand the entire process of one's own consciousness, both the hidden and the open. This is not possible if we give due emphasis to the intellect. We attach great importance to the cultivation of the mind, but inwardly we are insufficient, poor and confused. This living in the intellect is the way of disintegration; for ideas, like beliefs, can never bring people together except in conflicting groups.
As long as we depend on thought as a means of integration, there must be disintegration; and to understand the disintegrating action of thought is to be aware of the ways of the self, the ways of one's own desire. We must be aware of our conditioning and its responses, both collective and personal. It is only when one is fully aware of the activities of the self with its contradictory desires and pursuits, its hopes and fears, that there is a possibility of going beyond the self.
Only love and right thinking will bring about true revolution, the revolution within ourselves. But how are we to have love? Not through the pursuit of the ideal of love, but only when there is no hatred, when there is no greed, when the sense of self, which is the cause of antagonism, comes to an end. A man who is caught up in the pursuits of exploitation, of greed, of envy, can never love.
Without love and right thinking, oppression and cruelty will ever be on the increase. The problem of man's antagonism to man can be solved, not by pursuing the ideal of peace, but by understanding the causes of war which lie in our attitude towards life, towards our fellow-beings; and this understanding can come about only through the right kind of education. Without a change of heart, without goodwill, without the inward transformation which is born of self-awareness, there can be no peace, no happiness for men.
Jiddu Krishnamurti: Intelligence is not separate from love Bron
Is there a difference between the observer and the observed?
We are so conditioned, so heavily burdened with the past, with all our knowledge, information how can the mind be spontaneous? Can the mind observe its activity without prejudice, which means without images?
When there is a division between the observer and the observed there is conflict but when the observer is the observed there is no control, no suppression. The self comes to an end. Duality comes to an end. Conflict comes to an end.
This is the greatest meditation to come upon this extraordinary thing for the mind to discover for itself the observer is the observed.
from: 2nd Public Dialogue, Brockwood Park, England, 6th Sept. 1973
How do we end fear?
We are discussing something which needs your attention, not your agreement or disagreement. We are looking at life most rigorously, objectively, clearly— not according to your sentiment, your fancy, what you like or don’t like. It’s what we like and don’t like that has created this misery. All that we are saying is this: "How do we end fear?" That’s one of our great problems, because if a human being can’t end it he lives in darkness everlastingly, not everlastingly in the Christian sense but in the ordinary sense; one life is good enough. For me, as a human being, there must be a way out and not by creating a hope in some future. Can I as a human being end fear, totally; not little bits of it? Probably you’ve never put this question to yourself, and probably you’ve not put the question because you don’t know how to get out of it. But if you did put that question most seriously, with the intention of finding out not how to end it, but with the intention of finding out the nature and the structure of fear, the moment you have found out, fear itself comes to an end; you don’t have to do anything about it.
...When we are aware of it and come into contact with it directly, the observer is the observed. There is no difference between the observer and the thing observed. When fear is observed without the observer, there is action, but not the action of the observer acting upon fear.
The duality of thinker and thought
As you watch anything - a tree, your wife, your children, your neighbor, the stars of a night, the light on the water, the bird in the sky, anything - there is always the observer, the censor, the thinker, the experiencer, the seeker, and the thing he is observing; the observer and the observed; the thinker and the thought. So, there is always a division. It is this division that is time.
That division is the very essence of conflict. And when there is conflict, there is contradiction. There is “the observer and the observed”—that is a contradiction; there is a separation. And hence where there is contradiction, there is conflict. And when there is conflict, there is always the urgency to get beyond it, to conquer it, to overcome it, to escape from it, to do something about it, and all that activity involves time.... As long as there is this division, time will go on, and time is sorrow.
And a man who will understand the end of sorrow must understand this, must find, must go beyond this duality between the thinker and the thought, the experiencer and the experienced. That is, when there is a division between the observer and the observed, there is time, and therefore there is no ending of sorrow. Then, what is one to do? You understand the question? I see, within myself, the observer is always watching, judging, censoring, accepting, rejecting, disciplining, controlling, shaping. That observer, that thinker, is the result of thought, obviously. Thought is first; not the observer, not the thinker. If there was no thinking at all, there would be no observer, no thinker; then there would only be complete, total attention.