Also of Krishnamurti who said “Now, if one can really come to that state of saying, “I do not know,” it indicates an extraordinary sense of humility; that there is no knowledge; there is no self-assertive answer to make an impression. When you can actually say, “I do not know,” which very few are capable of saying, then in that state all fear ceases because all sense of recognition, the search into memory, has come to an end; there is no longer inquiry into the field of the known. Then comes the extraordinary thing. If you have so far followed what I am talking about, not just verbally, but if you are actually experiencing it, you will find that when you can say, “I do not know,” all conditioning has stopped. And what then is the state of the mind? We are seeking something permanent in the sense of time, something enduring, everlasting. We see that everything about us is transient, in flux, being born, withering, and dying, and our search is always to establish something that will endure within the field of the known. But that which is truly sacred is beyond the measure of time; it is not to be found within the field of the known. The known operates only through thought, which is the response of memory to challenge. If I see that, and I want to find out how to end thinking, what am I to do? Surely, I must through self-knowledge be aware of the whole process of my thinking. I must see that every thought, however subtle, however lofty, or however ignoble, stupid, has its roots in the known, in memory. If I see that very clearly, then the mind, when confronted with an immense problem, is capable of saying, “I do not know,” because it has no answer.

To be a theist or an atheist, to me, are both absurd. If you knew what truth is, what God is, you would neither be a theist nor an atheist, because in that awareness belief is unnecessary. It is the man who is not aware, who only hopes and supposes, that looks to belief or to disbelief, to support him, and to lead him to act in a particular way. Now, if you approach it quite differently, you will find out for yourselves, as individuals, something real which is beyond all the limitations of beliefs, beyond the illusion of words. But that the discovery of truth, or God, demands great intelligence, which is not assertion of belief or disbelief, but the recognition of the hindrances created by the absence of whole intelligence”