B: We are retracing our steps. You used the word ‘intelligence’ in a different
way. That word is the key, if we know what it is.
P: But this is also a valid question: If consciousness is the same as its content,
and the content of consciousness is thought, will the cutting away of thought
solve the problem?
K: No.
P: Then what is the ‘other’?
F: Intelligence is different from consciousness. We must distinguish between the
two. Intelligence is much vaster than consciousness. We can have unconscious
intelligence.
P: What is consciousness?
K: What is consciousness? There is a waking consciousness of the superficial
mind and there is a hidden consciousness, a total lack of awareness of the deeper
layers.
P: I would say, Krishnaji, that there is a consciousness in which thought
operates; then there is a consciousness where attention is and where there is
seeing; and a consciousness which is unconscious of thought. I see these three
states as they operate in me.
K: Wait. Wait. Memory—the operation of memory as thought, as action; then
attention—a state where there is no thinker. So you are saying that there is the
operation of thought and memory—having been and what will be. Then there is a
state of attention and a state in which there is neither attention nor thought, but a
sense of being half asleep.
P: Half awake, half asleep.
K: All this is what you would call consciousness. Right?
P: In all these states, either consciously or unconsciously, sensory perceptions
are in operation.
F: Do not bring in the unconscious. Do not call the unconscious a form of
consciousness.
D: I wanted to ask whether we could include dreams also in it; that is the
unconscious part.
F: Dreams are dreams because they become conscious.