Chapter 9: The Fallacy of Knowledge
If it is at all! It leads into fiction. It leads the mind into projecting things. It is a dream faculty, a faculty of the imagination. So both are not possible. But once you have known the real then you can use knowledge as a vehicle to express it - but not as a means of achieving it. Knowledge cannot be a vehicle toward the truth, but when the truth has been known it can be a vehicle. It can be a vehicle as a communicative medium.
Once you want to communicate, to share something with someone who has not known it, only then your knowledge, your words, your language, your doctrines and theories can become a means. But still not adequate. It is still a faltering means, a means which is bound to falsify - because something that has been known existentially cannot be expressed totally. You can just indicate, you can symbolize it. But the symbol goes - the symbol is communicated and the meaning is left behind. What I have known, the moment I express it, the word goes to you but the meaning is left behind - a word which is dead, in a way meaningless, only apparently meaningful, because the meaning was the experience.
So knowledge can become a vehicle of expression, but not a means toward the achievement, toward the realization. And both cannot go simultaneously. The knowing mind is a hindrance. The mind which thinks in terms of knowledge becomes a hindrance. It becomes a hindrance because when you know then you are not humble. When you are stuffed with knowledge then there is no space within you to receive the unknown. So the mind must become vacant, a void, a womb, a receptivity, a total receptivity without any knowledge in its possession, without the knowing attitude. As far as the truth, the existential truth, is concerned, you, you cannot survive with your knowledge now.
You must discard the accumulated knowledge because. There are so many things: first, knowledge is your past. It is what you have known. It is your memory, it is your accumulation, it is your possession. This accumulation must become a barrier; it must come between you and the new which is coming to you. It has to be discarded. It must not be between you and the unknown.
You must be open to the unknown, and you can only be open when you are humble in your ignorance. So be aware of one’s ignorance, be constantly aware, constantly aware that something is still unknown, and that knowledge must not come between me and the act, the unknown. But a mind which has based itself on memories, information, scriptures, theories, doctrines, dogmas is a mind which becomes egocentric, which is not humble. Knowledge cannot give you humbleness. Only the vast unknown makes you humble, makes you submissive to it, and makes you surrender yourself to it.
So the memory must cease. Not just that there should be no memory in between, but in the moment of knowing, in the moment of experiencing, the memory must not be there. In that moment a total, vulnerable mind is required. At this moment of emptiness is meditation, is dhyana.