To see the false as the false, the truth in the false, and truth as truth, such perception is that quality of intelligence which is neither yours nor mine – which then acts. That action has no distortion, no remorse. It doesn’t leave a mark, a footprint on the sands of time. That intelligence cannot be unless there is great compassion, love. There cannot be compassion if the activities of thought are anchored in any ideology or faith, or attached to a symbol or to a person. There must be freedom to be compassionate. And where there is that flame, that very flame is the movement of intelligence.

From Krishnamurti to Himself

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There is no intelligence if there is no sensitivity of the body and mind – the sensitivity of feeling and the clarity of observation. Emotionalism and sentimentality prevent the sensitivity of feeling. Being sensitive in one area and dull in another leads to contradiction and conflict, which deny intelligence. The integration of many broken parts into a whole does not bring about intelligence. Sensitivity is attention, which is intelligence. Intelligence has nothing to do with knowledge or information. Knowledge is always the past; it can be called upon to act in the present, but it limits the present. Intelligence is always in the present, and of no time.

From The Only Revolution

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The skill of intelligence is to put knowledge in its right place. Without knowledge, it is not possible to live in this technological and almost mechanical civilisation, but knowledge will not transform the human being and society. Knowledge is not the excellence of intelligence; intelligence can and does use knowledge and thus transforms man and society. Intelligence is not the mere cultivation of the intellect and its integrity. It comes out of the understanding of the whole consciousness of man, yourself, not a part, a separate segment of yourself. The study and the understanding of the movement of your own mind and heart give birth to this intelligence.

From The Beauty of Life – Krishnamurti’s Journal

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Can one look at the question of what intelligence is not as a problem? Can you do it? If you do, that is the beginning of intelligence, which means the brain is already becoming free from its conditioning. But if you approach this as a question and then try to solve it, you are back in the old muddle. When one realises that the brain is conditioned to solve problems and therefore that you approach any question with a mind and brain that says, ‘I must solve it,’ you never meet the challenge afresh. To meet a problem afresh, any problem, is the beginning of intelligence.

From Where Can Peace Be Found?

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Is it possible for a conditioned brain to break conditioning immediately? This may be a theoretical, non-actual question – you may say it is impossible, it is just a theory, just a wish, a desire to be free of this conflict. If you examine the matter rationally, logically, with intelligence, you see that time will not solve this conditioning. The first thing to realise is that there is no psychological tomorrow. If you see, actually, not verbally, but deeply in your heart, in your mind, in the very depths of your being, you will realise that time will not solve this problem. And that means you have already broken the pattern, you have begun to see cracks in the pattern we have accepted, of time as a means of unravelling or breaking up this programmed brain. Once you see for yourself, clearly, absolutely, irrevocably, that time is not a freeing factor, you already begin to see cracks in the enclosure of the brain.

From The Network of Thought

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Are you aware that you are conditioned? After two thousand years of steady propaganda – baptism, Mass, constant repetition, repetition, repetition, you have become a Catholic; or through other repetitions you are a Hindu or Muslim – it is the same process. Are you aware that your brain is conditioned? It is not difficult to be aware that you are conditioned. When you say, ‘I am British’ – or German, Russian, French – you are conditioned. The Indian may think, ‘I have the greatest culture,’ but that culture has gone; in India they are completely at a loss, in disorder. So, if you are aware of being conditioned, is that awareness an idea or an actuality? Are you actually aware of your reactions?

From Can Conflict End?

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For most of us, knowledge has become a dead weight, a heavy stone around our necks; it has become our habit, our conditioning. The mind that is serious must be free to observe; it must be free of this dead weight, which is knowledge, experience and tradition, which is accumulated memory, the past. To observe actually ‘what is’, to see the whole significance of ‘what is’, the mind must be fresh, clear, undivided.

From Beyond Violence

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Though we now have so much knowledge in so many fields, it has not stopped man’s brutality to man, even among those of the same group, nation or religion. Perhaps knowledge is blinding us to another factor that is the real solution to all this chaos and misery. For most people, knowledge is the accumulation of words or the strengthening of their prejudices and beliefs. Words and thoughts are the framework in which the self-concept exists. This concept contracts or expands through experience and knowledge, but the hard core of the self remains, and mere knowledge or learning can never dissolve it. Revolution is the voluntary dissolution of this core, of this concept, whereas action born of self-perpetuating knowledge can only lead to greater misery and destruction.

From Commentaries on Living Series 2

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We have no light within ourselves: we have the artificial light of others; the light of knowledge, the light that talent and capacity give. This kind of light fades and becomes a pain. The light of thought becomes its own shadow. But the light that never fades, the deep, inward brilliance which is not a thing of the marketplace, cannot be shown to another. You cannot seek it, you cannot cultivate it, you cannot possibly imagine it or speculate upon it, for it is not within the reach of the mind.

From The Only Revolution

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You may have a great deal of knowledge and be vastly poor. The poorer you are, the greater the demand for knowledge. You expand your consciousness with a great variety of knowledge, accumulating experiences and remembrances, and yet are vastly poor. The skilful use of knowledge may bring you wealth and give you eminence and power, but there may still be poverty. This poverty breeds callousness; you play while the house is burning. This poverty merely strengthens the intellect or gives to the emotions the weakness of sentiment. It is this poverty that brings about imbalance, lack of harmony, and the conflict of division between the outer and inner. There is no knowledge of the inner, only of the outer. The knowledge of the outer informs us erroneously that there must be knowledge of the inner. Self-knowing is brief and shallow; the mind is soon beyond it, like crossing a river. You make a lot of noise going across the river, and to mistake the noise as knowledge of the self is to expand poverty. This expansion of consciousness is the activity of poverty. Religion, culture and knowledge can in no way enrish this poverty.

From The Beauty of Life – Krishnamurti’s Journal

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