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BR78DSS2.2 - Intelligence is not personal
Brockwood Park, UK - 15 October 1978
Discussion with Staff and Students 2.2



0:21 Krishnamurti: What would you like to be talked about?
0:35 All right, then I will have to talk. If you have no suggestions, I will go on. You may remember we were talking about – the last time we met here – not only about emotional thinking, but also I would like to talk about, if I may, what is going to happen to all of you when you leave here, if you ever leave here.
1:27 Emotional thinking, as we talked over together, is very detrimental.
1:38 One can't think clearly.
1:45 Emotions, strong emotions, strong feelings have their place but when they get confused with thinking, then conflict arises. Haven't you noticed it?
2:00 Yes? I would like, if I may, during this fortnight that I am here, before going to India, I would like to discuss with you, have a conversation, not talk by myself.
2:23 I would like to find out what you think, what your wishes are, what you feel about the whole of life, the existence, the future, about your exams, about your studies, about whether you are having your minds cleared of the past hurts, fears and all that, whether your – being at Brockwood – your intelligence is being awakened or not.
3:05 Or we are becoming rather dull, rather good at studies, but inwardly we are rather heavy, dull, and not at all alert.
3:23 I would like to talk about all these things. Perhaps on Tuesday when it is proposed that I talk to the students, we can go into all this a little more clearly, but all the same, if I may, I would like to talk about all this now.
3:44 May I? All right, sir. I am glad somebody agrees.
4:03 First of all, I would like to talk over with you, if I may, what is going to happen to you when you leave here?
4:17 Or rather, to put it differently, what is happening to you now?
4:28 Is this a period of preparing yourselves for a life when you enter into the world – which is really quite appalling you have no idea how terrible it is.
4:49 Are you being prepared to meet all that?
5:01 You can only meet that, this world – which you must know fairly well because you study current history and what is happening in the world – are you going to be swallowed up by the things that are happening, caught in a trap, and for the rest of one's life remain in that trap?
5:41 Or perhaps you don't want to fit into this pattern of society, and you may want to break away from it, and if you do break away from it you will create your own traps, you will create your own prison, your own misery, your own confusion, your own fears and so on.
6:12 Either this, be swallowed up in the world – you know what that means, do you? – become a businessman, engineer, get married, and for the rest of your life, go to the office and so on and so on – that is the trap.
6:37 Either that, or you revolt against that and fall into another trap, the trap which you make for yourself.
6:53 You may join a community or you might become a – I don't know what – something which doesn't carry on the established tradition, but perhaps you might have an area of your life where you are doing what you want to do and that also becomes a very dangerous trap.
7:34 Right? So I would like to ask, if I may, what is going to happen?
7:44 From that question arises another, which is: are you here at Brockwood being educated to awaken intelligence so that you can meet all this?
8:05 You understand my question?
8:13 I mean by that word intelligence, not merely book knowledge, not being clever, or work out a certain system of your own thinking, or emotionally get terribly involved – all that has nothing to do with intelligence.
8:44 Intelligence implies a mind that thinks very clearly, objectively, non-emotionally, and above all, non-personally.
9:06 Are you being helped with this? To observe yourself, what is happening in the world, your relationship with each other or with your family or with your neighbour or with your girlfriend, boyfriend, etc.
9:28 – to observe all that non-personally. Can you do it?
9:41 Because if you do observe personally, it becomes very limited, doesn't it?
9:51 No? Go on. Perhaps at the end of what I have to say, we will discuss – shall we?
10:04 You would like that? Let's do it. First, let me set the ball rolling, then we can discuss.
10:18 I am asking all of us and myself in this: are we here at Brockwood, a small community, awakening this quality of intelligence which would be able to meet whatever is ahead of us?
10:49 Meet it intelligently, which is, non-personally, not having a contradiction in oneself – wanting to do this and doing something else and then battling, all that – all this conflict that one has in one's life indicates the lack of intelligence.
11:19 Now, I am asking, is this being done here? Are we helping each other to be excellent in this quality of intelligence?
11:39 And if that is the thing that we must have, then whose responsibility is it?
11:49 You understand my question? If I come here as a student and I think I am being helped or being educated to have this quality of intelligence, whose responsibility is it to awaken this quality?
12:09 You understand my question? Whose responsibility is it? The educator? The staff? The older generation?
12:32 Or it is the total responsibility of each one of us?
12:39 Vous avez compris? You have understood? Do I say to myself: Mr Smith is going to help me or Mrs Simmons is going to help me to have this quality of intelligence.
12:56 You understand what I mean when I use the word 'intelligence'? Do we? Or if I am student here, am I going to look to somebody to help me to have this clarity of intelligence?
13:21 Intelligence implies tremendous energy. Intelligence implies a quality in which living is not a constant battle, strife – strife between man, woman, the constant struggle in relationship.
13:51 Am I, if I am a student here, to look to somebody or is intelligence, being non-personal, it is the responsibility of all of us to help each other to be intelligent?
14:24 Then if it is the responsibility of each one of us to awaken this intelligence, what shall we do?
14:34 How shall we set about it?
14:47 What will you do – please, think it out with me – what will you do while you are here – a year, two years or five years or whatever time you are here – what will you do, with the understanding that it is the total responsibility of each of us, what is your action, what is your responsibility?
15:31 Or are you here merely as something to be gone through, get to A level or O level or whatever you want to do, and just go through and finish with it, and say, for God's sake, forget all this, it is rather a bore.
15:55 I just want to get married and settle down in a comfortable little cottage with a husband and a few children and fight, fight, fight, or struggle, struggle, struggle, or whatever you do.
16:12 So what will you – please, I am asking you, think it out with me – what will you do, sir, each one of you, if you feel this is absolutely necessary to have this quality of intelligence, and knowing that is the responsibility of each one of us, what is your approach to it?
16:52 You understand? Intelligence is not knowledge. Right? You can have a great deal of knowledge about many, many things – about music, about art, about mathematics, archaeology or physics and so on – have a great deal of knowledge and be rather stupid in life.
17:22 Which is, life being relationship with each other.
17:31 That is life, isn't it? Relationship with one another. Either that relationship is an extraordinary thing or it becomes a terrible burden of attachment and all that business.
17:58 So knowing all this – if you do know, if you don't, let's talk about it – that knowledge is not intelligence.
18:11 You may have a great deal of information about a great many things but that knowledge generally does not give – in a relationship with your wife, husband, girl, boy, or with one another – a relationship in which there is no conflict whatsoever.
18:40 Now, what will you do?
18:50 Don't wait for me to answer. What will you do if you feel this is really your job as well as mine and each others?
19:04 It is our responsibility. What shall we do?
19:15 I must have knowledge, about mathematics and other things, I must, that is necessary, part of life, but I also know that knowledge will not lead to intelligence.
19:38 I may be the greatest scholar, know a great many things, but I may be a shoddy little man with my family – ambitious, greedy, envious and rather stupid.
19:57 So what will you, Shakuntalaji, X, Y, what shall we do to awaken this intelligence for which we are responsible to each other?
20:31 May I go on?
20:42 First of all, I must understand the quality of sensitivity.
21:01 Just listen to me first, before you agree or disagree with it. Just listen, will you? I am not persuading you to think my way.
21:15 I am not doing propaganda for my ideas or for my inclinations, I am just suggesting this.
21:28 So, look at it with intelligence, not with prejudice, not say, well, that's nonsense.
21:37 So just look at it impersonally. Will you? To look at what is being said impersonally is part of intelligence.
21:53 Right? Have you got it? So I am suggesting one of the qualities of intelligence is to be sensitive.
22:12 I will explain what I mean by being sensitive. Most of us are sensitive to our own feelings, to our own hurts, to our own prejudice, we know, we are sensitive.
22:39 And we disregard others. Because we are so concerned with ourselves, that we disregard others.
22:55 Right? So, is it possible to be sensitive to others?
23:13 In this relationship when we are all living together as a community, not be caught up in my own struggles, ambitions, emotions – I like you and I don't like you, I want to be with you always, all that blah blah that goes on, that chatter that goes on endlessly.
23:42 So I become insensitive to others.
23:49 Can you listen to this statement, to what is being said, and see if you are doing that?
24:03 You understand what I am saying? To listen to it and apply it to oneself, and see if one is really caught up in some emotional excitement and therefore incapable of being sensitive to others.
24:30 And to be aware of that, to know that you are caught up in that emotion and so, insensitive to others, to know that, to be conscious of it, to be aware of it is part of intelligence, isn't it?
24:47 Right? You are all very silent. Do you see this? Are you applying it to yourself? Or you say, that is just an idea, a very good idea or a rotten idea, and so you are off, you are not applying.
25:13 You don't say, am I doing this? Am I so emotionally involved with X, Y, and so sensitive to my own emotions and to X and Y, and totally disregard others whose responsibility for awakening this intelligence is part of all of us.
25:46 You have understood what I am saying? Are you actually listening to what is being said or are you rather bored with what is being said?
26:00 I don't mind if you are bored, then you can sit quietly and yawn and scratch your head or whatever you like, but if you are serious enough to find out a way of living differently, and that is part of education, also, and as you listen to mathematics, please also listen to this.
26:38 The person who teaches you mathematics, you listen, fairly politely, not with all your attention.
26:50 In the same way perhaps, don't give all your attention but just listen and see if you are actually applying this, testing it out for yourself – that you are emotionally involved with X, Y, Z, and so disregard others, and therefore insensitive to others.
27:22 And if you are insensitive to others, your responsibility for the awakening of this intelligence, which is together, implies that you are not concerned at all with being intelligent.
27:42 Right? Is this too complicated? No, I don't think it is, is it? No, all right. Are you doing it?
28:03 Q: Are you saying that I can't awaken intelligence just for myself?
28:14 K: Yes. You can't awaken intelligence just for yourself. Intelligence implies it is non-personal.
28:29 It is like sunlight – blue sky, it is going to be a lovely day – like sunlight is for all of us, it is not for one or two.
28:44 In the same way, intelligence is non-personal, it is completely outside the realm of our personal, emotional entanglements.
29:01 I wonder if I can put it clearly.
29:12 You understand this? Need I labour this point? Need I elaborate on this, that we cannot be intelligent in isolation because life is relationship, you cannot exist in this world without relationship of some kind or other.
29:47 And intelligence implies that in life, that is, in our daily action, in our daily behaviour, in our daily observation of the whole universe, as it were, in that, to observe, to have this quality of sensitivity is part of this intelligence.
30:24 Now, is this happening to you, or are you just listening, like the wind that passes by.
30:50 So that is one of the qualities necessary – that intelligence is not personal.
31:00 Which implies the sensitivity for all of us together, living together.
31:17 Right?
31:27 To awaken this intelligence we must consider behaviour.
31:36 No?
31:45 Is there – please, listen to it, find out, I am just asking – is there behaviour – which is, conduct – which is not my way of conduct and your way of conduct, my way of behaving and your way of behaving – is there a common criteria of behaviour?
32:18 You understand my question?
32:31 Behaviour means not only conduct, behaviour implies consideration for others, which is part of sensitivity.
32:53 So I am asking myself, you are also asking this question for yourself, is there a right behaviour which is not dependent on a particular person?
33:21 That is, I might say, this is the right behaviour, and you might have your own right behaviour, which might be contradicting each other.
33:36 So I am asking: is there a behaviour in which there is no contradiction, in which we all co-operate, not mine or yours, which is correct.
33:56 You have understood my question? That which is correct is not yours or mine. Correct means accurate.
34:18 Is there such behaviour, such conduct? That when you behave and I behave there is no contradiction in our behaviour. Which doesn't mean that I imitate you and you imitate me. Which doesn't mean that I conform to your pattern of behaviour, or you to mine.
34:46 So we must find out, if we are to act intelligently, is there a right action which is not my right action, your right action.
35:07 This is important for one to find this out. Isn't it? Agree?
35:22 What is the right action? What is right action, right behaviour?
35:32 Not the American, not the British, not the Indian, not the German, not the Russian, not dependant on being a Catholic, Protestant or denying both – but the right behaviour at all times.
35:50 You have understood my question? Now, how do you find this out?
36:04 How do you find a conduct, a behaviour, a way of acting, both in personal relationship, non-personal and so on, acting which is irrevocably right all the time?
36:31 You have understood my question? Right. If you have understood it, how will you find out?
36:45 If I tell you what right behaviour is, will you accept it?
36:58 Of course, not. You will say, you are conditioned that way. You are Victorian. We are the modern generation, we are different, we are young. You are just old-fashioned, buzz off.
37:27 Then I say to you, what do you say right behaviour is?
37:37 You are young, if I am old and gaga and mid-Victorian or belong to the establishment and conditioned then what do you say is right behaviour?
37:54 Not according to America, Russia, England, or Catholic, Protestant, a particular family or your own prejudice, but what is right behaviour which will stand all through life?
38:10 You understand what I am saying? Not just for today – which would be correct irrevocably.
38:26 Tell me.
38:32 Q: Is there such a thing?
38:36 K: We are going to find out. Tungki, probably the oldest student here – he is out, really – he asks, is that possible, is there such action, behaviour, conduct, a way of living, that is absolutely correct, accurate?
39:06 Right action, which doesn't deviate under any circumstance. Right action. Now, what is your answer?
39:34 First of all, we must find out, mustn't we? You can't say, you are old-fashioned, buzz off.
39:45 We must find out – talking over, listening to each other, investigating, examining, how we behave now as we are.
40:09 We must start with what is actually taking place in our behaviour.
40:19 You understand what I am saying? I must start very near to go very far.
40:33 I can't imagine going very far when I don't know what is near.
40:40 So I must start with what is actually happening, what is the closest form of behaviour.
40:52 That is, how do I behave?
40:59 You are following what I am saying? If I understand that, from there, I can move.
41:09 If I don't understand how I am behaving, how can I understand what right behaviour is?
41:17 So first I must find out what my behaviour actually is in daily life.
41:25 Here at Brockwood, day after day, how do I behave?
41:35 What are the ingredients of my behaviour?
41:43 You understand my question? What is my behaviour based on? From what source does it spring?
42:04 Q: The behaviour is different according to the circumstances.
42:09 K: No, wait. I said, start near. That is, start with yourself, because that is the nearest thing you have – yourself.
42:25 So how do you at Brockwood, in your daily life here, behave?
42:38 When you say, it depends on circumstances, so circumstances dictate your behaviour – is that it?
42:52 And is that correct behaviour? If I am in India, I behave like an Indian with all the prejudices, superstitions, and suppressed by this and that, or when I am in America I can do what I like, the permissive society, is that right behaviour, when my action is dictated by circumstances?
43:24 You understand? So am I, here at Brockwood, behaving according to the circumstances around me?
43:38 And when I leave here, I behave differently, because I am dependent on circumstances.
43:50 And is that right action?
44:00 So, I have learned something. I hope you are learning too. Which is, any action under the pressure of circumstances is not right action.
44:19 You don't agree? She doesn't agree. Why?
44:23 Q: I don't see that, it is not that I don't agree. I just don't take this as a fact.
44:32 K: You are saying, facts are that we behave according to circumstances.
44:39 She says that is the fact. Do you?
44:49 At Brockwood, I am not selfish – I like to be a little selfish but not quite, quite – but when I leave, my selfishness bursts because there they accept selfishness.
45:08 Is that correct behaviour?
45:14 Q: Right action should fit with whatever circumstance you are in.
45:21 K: That is the same thing, isn't it? Tura is saying the same thing. That is, if we act according to circumstances then we are really lost, aren't we?
45:42 Q: In a way we should take the circumstances into consideration in our action.

K: That is a different thing.
45:58 K: Look, Tungki, you are saying something quite different. Tura is saying something else: we behave depending on circumstances. You are saying, are you, that you adjust yourself to circumstances?
46:24 Wait, find out. Tungki, you suggested that. Think it out. That is, I adjust myself when I go to London. I go to a restaurant, I eat meat there – drink wine and all that.
46:52 Here, I come back and say, sorry, I don't drink, I don't eat meat.
46:59 There I am adjusting to environment and also here I am adjusting myself to this.
47:09 And I am asking is that correct behaviour? Doesn't that lead to hypocrisy?
47:17 Q: That is not what I mean. Circumstances have to be taken into consideration but it doesn't necessarily mean that...
47:32 K: You adjust to them?

Q: Yes.
47:34 K: That is what I am saying. I take circumstances into consideration. All right, what is that?
47:42 Q: A very simple example: if I walk around barefoot at Brockwood, we don't walk around barefoot in Europe in the house, and at home if I go home and walk in with shoes on...
47:57 K: Your mother will say, get out.
48:00 Q: Then you adjust to that, you take that into consideration, you respond to it.
48:09 K: Here you put on your shoes and walk in shoes. And in India, when you enter a house you leave your shoes outside. Is that adjusting yourself to the environment? Many: Yes.
48:26 K: Wait, don't be quick about it! Don't reply immediately, find out.
48:33 Q: Do you mean to say that we shouldn't adjust psychologically, but we adjust physically?
48:39 K: No Tungki, old boy, I didn't say that. I am asking, here in Europe and America, etc., one puts on shoes, and in India, when you enter a house, you leave your shoes outside, as in Japan and so on.
49:05 What is wrong with that? You are adjusting yourself to the environment, aren't you? Wait, wait, wait. You are very quick to say yes.
49:25 Is that adjusting yourself to the environment? Which means, what do these words 'adjust yourself to the environment' mean? Tell me. With which you all agreed so quickly – tell me what is adjusting yourself to something.
49:45 Q: It is doing the right action. In India, if you take your shoes off when you go in the house, that is the right action. In Europe, it is the right action to keep them on.
49:58 K: You may be correct, perhaps I haven't understood what you are saying. But I am asking again, what do you mean by the words 'adjust yourself to circumstances'?
50:13 Conforming?

Q: No.
50:17 K: Conforming? Imitating? Conforming, imitating, the pressure of circumstances says, do that, don't do that.
50:35 All that you call adjustment?
50:42 Q: It seems, talking about taking the shoes off, it is much more listening and watching to what is done in that place and then just partaking in that way, it doesn't seem to be a conforming or a pressure at all, it is much more listening and watching.
51:00 K: So, in adjustment, is there intelligence operating? Careful, think it out slowly, I may be wrong. I am asking a question, I am not saying it is right or wrong, I am just asking.
51:19 Is there intelligence operating when I say I imitate, I conform?
51:29 When I go to India, I take my shoes off when I enter a house, because they don't want to bring the dirt from the outside into the house.
51:40 Right? See the reason. They don't want you to bring the filth of the street into the house.
51:51 That is intelligence, isn't it? But if you say, I just conform because circumstances demand it, it is lack of intelligence. No?
52:10 My intelligence says, it would be rather silly to walk about London barefooted.
52:17 It is cold, filthy, and perhaps, I may get hurt, and all kinds of things.
52:25 Intelligence says, old boy, adjust yourself. But it is intelligence that says it, not circumstances that force me to adjust myself.
52:40 Just listen to what I have said, I may be wrong, but have the goodness to listen first.
52:52 Mary Zimbalist: Isn't it also sensitivity to the customs and point of view of the people with whom you are at that time?
53:00 K: Of course.

MZ: But that isn't unlimited.
53:04 K: No, but I am saying, the people I am with, I either adjust intelligently – you understand my meaning of that word 'intelligently' – or I just adjust, conform to a pattern which they have established.
53:28 If I am in Russia, where – I don't know if you read something about it the other day in the newspaper, it was very interesting – would I adjust myself to all the appalling things that are happening?
53:49 If I didn't, I would be sent to a concentration camp – wait! – I would be sent to a concentration camp or sent to a mental hospital, drugged, etc., so that I come out like a vegetable at the end of it.
54:08 So, what am I to do? What will you do?
54:14 Q: You have to adjust.
54:20 K: Why?

Q: You don't have a choice.
54:22 K: So you adjust yourself through fear?
54:26 Q: Yes.
54:27 K: So, circumstances have made you afraid and therefore you adjust through fear to circumstances.
54:37 Is that intelligence?
54:38 Q: No, but it is a question of life and death.
54:44 K: You haven't asked. Find out. How will you behave? That is an extreme form. Don't let's take the absurd, extreme form. We are not in Russia, fortunately. I was reading about Russia. They are trying to prevent dissident manuscripts.
55:17 And they are trying to control it by controlling typewriters.
55:24 You understand? Every typewriter has, like fingerprints, a different way of printing the word – every typewriter.
55:39 So they are trying to control the typewriters. So, when you buy a typewriter, it is registered, who is buying it, etc.
55:55 I am just telling you that as a side issue. It is appalling what they are doing to man. Like the Catholics did appalling things to man – the same pattern repeated in a different way, in the name of the State.
56:14 Instead of the Pope, they are the Politburo, that's all. Let's leave that. Now, let's come nearer home. Which is, are you adjusting yourself to Brockwood, where they don't eat meat, drink, etc., are you adjusting yourself to it?
56:45 Which means circumstances are stronger than you, and so you say, sorry, I will adjust myself, and when I leave, I go back to my own way of life, which is drink, smoke, etc.
57:01 I am not saying that is right or wrong, I am just pointing out. Is that what you are doing?
57:17 Perhaps most of you come from a non-vegetarian family.
57:25 The non-vegetarian family is brought up along a certain tradition, eat meat, otherwise you will be dead, it gives more protein, and all the excuses.
57:40 Perhaps you come from that environment and you say, by Jove, here they are a strange crowd, they don't eat meat, so I better adjust myself.
57:53 But you are craving, you are longing, your taste says, for goodness sake, as soon as I am on my holidays I am going to stuff myself with meat.
58:05 Q: But what about if they don't give you anything else?
58:15 K: I am asking, is that an intelligent act? Please bear in mind what we are discussing. We are talking over together what is the action which doesn't depend on circumstances, on fear, or on personal prejudices, or my conditioning and your conditioning?
58:39 You are brought up in America, England, I was brought up in some rotten little village in India, etc.
58:52 So I am asking, adjusting to circumstances through fear, through pressure, through reward and punishment, does that indicate right action?
59:18 Q: It doesn't.

K: It doesn't.
59:20 Q: The way the world is set up now.

K: Yes, it doesn't.
59:25 K: If it doesn't, when you get back, will you adjust yourself to that?
59:34 Q: This adjustment may mean saving your life.
59:41 K: No, wait. We are not in Russia. We moved away from Russia. When you go home, Paris or Israel, wherever you are going home, will you adjust yourself, say, that is the way to live.
1:00:02 Here, I am adjusting myself to some crazy ideas.
1:00:09 And I am asking, is that right behaviour?
1:00:20 If you are doing that, say, I am waiting till I get home to have meat, which is my way of life, and I come here willy-nilly – my parents have sent me or I want to come, and so on – I have to adjust myself here.
1:00:40 I am saying, look what you are doing. You are adjusting only to this, not to that. There you have accepted it. There you are conforming. Your taste is dictating. The tradition is making you do that. And you say, I am not adjusting there at all, but here I am adjusting.
1:01:17 See what you have done.
1:01:29 There, you have adjusted to circumstance, without knowing.
1:01:39 From childhood, you have been fed meat.
1:01:46 You have never questioned it. You have accepted it. Here you have questioned it and you have merely adjusted to it.
1:01:58 But if you question both, that as well as this, and say, what is the right thing to do?
1:02:10 But you don't. You don't question that.
1:02:17 Are you following what I am saying? There you are a slave, here you say, I am free, I will question this.
1:02:28 It would be an intelligent act to question both. No?
1:02:40 Q: Next year I will be going right into university, and there will be a lot of competition. Is there time for me to question this, because I will be left behind?
1:02:49 K: No, wait, follow it. Follow it carefully. Bear in mind what we are talking about all the time which is right behaviour, not dictated by circumstances, not acting under pressure – family, husband, wife, circumstances, society, the priest, the jobs, all that is implied.
1:03:30 By questioning, asking, exploring, investigating, not accepting this or that, then this awakening of intelligence is possible.
1:03:42 But if you say, I am going off next year to some country, where they all eat meat, they all are competitive and I must be competitive otherwise I will be destroyed, then you are part of that structure.
1:03:59 But if you questioned it, say, is this the way of behaving rightly? Which means me, not society. I won't go into the question of what society is, for the moment. So, am I acting, when I go away from here, complying, imitating, conforming to that, or am I going to question everything there?
1:04:40 And how you question matters.
1:04:51 How you question is part of intelligence. Now, is that intelligence being awakened here? You are following all this? You have been here for some time – is this intelligence working? Or you say, there is competition, there is this, there is that, and the other things, if I go away into that I must adjust myself into it, if not I will be destroyed, and therefore, bang into it.
1:05:22 This applies to all of us.
1:05:36 Either one can adjust oneself intelligently, or adjust oneself through fear and so on, or through pleasure.
1:05:51 I conform to that society because it gives me pleasure. Therefore I accept it. But I never question it, I never inquire what is the right action, wherever I am?
1:06:13 So I say, one of the factors of right behaviour is to have this sensitivity, not only to myself, to my own friends, to this person or that, but sensitivity to others.
1:06:32 Because I cannot be intelligent by myself.
1:06:44 I won't go into this very complex problem, not for the moment.
1:06:52 The other is: behaviour, action, conduct. Is there such conduct which is right, correct, true, all the time?
1:07:11 And I say there is, if intelligence is operating.
1:07:18 If it is not, then you...
1:07:24 Q: The ideal conduct?
1:07:33 K: Is there an ideal conduct? Ah, wait, look at the trick you are playing.
1:07:45 Your ideal conduct and my ideal conduct. Your ideal is projected by your desire, by your conditioning, and my ideal is projected by my desire, by my conditioning.
1:08:01 And I think ideals are rather stupid because they are projected by thought, away from what is.
1:08:12 So, the understanding of what is is intelligence, not understanding some stupid ideals.
1:08:25 So I have learned something. Have you learned something this morning? Not as a sermon which you hear and say, oh, for God's sake, but as part of your existence, part of your life here.
1:08:42 Have you learned what it is to be intelligent? A little bit of it, even. Because we can go into it, as we will. That to be intelligent implies a relationship in which I am not alone with my own sensitivities, but sensitive to all, to everything around me – to people, to nature, to everything around me.
1:09:17 And we said there is correct behaviour when this quality of intelligence is in operation.
1:09:27 Because that intelligence is not personal. It is not American or Indian or some stupid nationality.
1:09:42 Q: Is it possible to look...
1:09:50 K: Is it possible to...?
1:09:52 Q: To look on the things...
1:10:06 Q: It is very difficult.

K: Speak in Spanish, slowly.
1:10:12 Q: (In Spanish) K: Yes, I understand.
1:10:33 Is intelligence in operation when I follow the pattern outside or a pattern within?
1:10:42 Obviously, not. I can create a pattern and say, this is the right behaviour.
1:10:52 And you will create a pattern for yourself and say, sorry, I disagree with you, this is right behaviour.
1:11:01 But if we have no patterns and inquire into what is intelligence which is not conditioned by our inquiry, by my pattern or your pattern, then there is the possibility of awakening that intelligence.
1:11:22 So, that implies any pattern – yours, mine, or God's or the Pope, or your father or my mother – any pattern created by others or by myself is a pattern, and following those patterns is an indication of lack of intelligence.
1:11:50 I think that is enough for this morning, isn't it?
1:11:57 Tungki, it is quarter past one. I am not trying to stop you, but shall we go on or stop?
1:12:15 I don't know.
1:12:23 Q: I think it ought to stop.

K: Another five minutes?
1:12:29 K: What did you say? I didn't hear.
1:12:31 Q: I said I thought it ought to stop now.