A Quote by Bruce Lee
The core of understanding lies in the individual mind, and until that is touched everything is uncertain and superficial. Truth cannot be perceived until we come to fully understand our potential and ourselves. After all, knowledge in the martial arts ultimately means self-knowledge.
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The very essence of martial arts is the thirst for knowledge and the truth about ourselves.
Until we have the right knowledge of God, the knowledge of self and our need for grace remains distorted.
Knowledge is the understanding of what, how and why we need to do something. Skill is applying that knowledge in a practical situation. Attitude is the desire to transform our knowledge into skills and ultimately into habits.
To understand matters rightly we should understand their details; and as that knowledge is almost infinite, our knowledge is always superficial and imperfect.
Re-vision – the act of looking back, of seeing with fresh eyes, of entering an old text from a new critical direction – is for woman more than a chapter in cultural history: it is an act of survival. Until we understand the assumptions in which we are drenched we cannot know ourselves. And this drive to self-knowledge, for women, is more than a search for identity: it is part of our refusal of the self-destructiveness of male-dominated society.
Knowledge is not the same as morality, but we need to understand if we are to avoid past mistakes and move in productive directions. An important part of that understanding is knowing who we are and what we can do... Ultimately, we must synthesize our understandings for ourselves.
Science can only be comprehended epistemologically, which means as one category of possible knowledge, as long as knowledge is not equated either effusively with the absolute knowledge of a great philosophy or blindly with scientistic self-understanding of the actual business of research.
If one does not make human knowledge wholly dependent upon the original self-knowledge and consequent revelation of God to man, then man will have to seek knowledge within himself as the final reference point. Then he will have to seek an exhaustive understanding of reality. He will have to hold that if he cannot attain to such an exhaustive understanding of reality he has no true knowledge of anything at all. Either man must then know everything or he knows nothing. This is the dilemma that confronts every form of non-Christian epistemology
Guarding knowledge is not a good way to understand. Understanding means to throw away your knowledge.
In each meditation session, we gather knowledge about the mind through observation, questioning, and testing. We do this over and over, until we gradually develop a meaningful understanding of our own mind.
We achieve self knowledge through the Kundalini. Now the journey starts towards God knowledge. Without self knowledge one cannot know about God as actualised knowledge.
It is evident that man never attains to a true self-knowledge until he has previously contemplated the face of God, and come down after such contemplation to look into himself.
I do not approve the maxim which desires a man to know a little of everything. Superficial knowledge, knowledge without principles, is almost always useless and sometimes harmful knowledge.
By this we may understand, there be two sorts of knowledge, whereof the one is nothing else but sense, or knowledge original (as I have said at the beginning of the second chapter), and remembrance of the same; the other is called science or knowledge of the truth of propositions, and how things are called, and is derived from understanding.
Actual knowledge is identical with its object: in the individual, potential knowledge is in time prior to actual knowledge, but in the universe as a whole it is not prior even in time. Mind is not at one time knowing and at another not. When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal (we do not, however, remember its former activity because, while mind in this sense is impassible, mind as passive is destructible), and without it nothing thinks.
For many ages it has been allowed by sensible men, Nihil est in intellectu quod non fuit prius in sensu: That is, There is nothing in the understanding which was not first perceived by some of the senses. All the knowledge which we naturally have is originally derived from our senses. And therefore those who want any sense cannot have the least knowledge or idea of the objects of that sense; as they that never had sight have not the least knowledge or conception of light or colours.
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