22
" I realized I was going to get through this disappointing service, and anyway, you have to be somewhere: better here, where I have heard truth spoken so often, than, say, at the DMV, or home alone, orbiting my own mind. And it's good to be out where others can see you, so you can't be your ghastly spoiled self. It forces you to act slightly more elegantly, and this improves your thoughts, and thereby the world. "
― Anne Lamott , Grace (Eventually): Thoughts on Faith
29
" Power is the ability to bring to past a desired result. The exercise of power requires action. The key to power is in understanding how to use that which is already available to us in order to accomplish a sought after goal. The power comes from understanding and acting according to that understanding. When we live according to Truth, we thereby bring power to light. Yet we are never powerful because of ourselves, it is Truth alone that is powerful. We are, therefore, powerful only in proportion to our understanding in light of our situation. Understanding who, what, when, where, how, or why in light of our current situation is what determines the balance of power. Power is the effect of understanding. Therefore, the one who seeks to be powerful must first seek out knowledge and experience by the means of questioning and curiosity. Only through knowledge and experience may we obtain understanding. Only through understanding may we obtain power, and understanding is the power of the wise. "
32
" The kingdom of God works in all spheres of culture, whether church, family, education, government, arts, business, or media. It is time to stop operating under the mindset that these spheres ought to be separated into secular and Christian, hoarding all the ‘sanctified spheres’ into the church, thereby leaving the world struggling in a vacuum of death. When we suck all the living water into the church, the world is left to die of thirst. "
― Karla Perry , Back to the Future: Rebuilding America's Stability
37
" In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole. "
― Paul Karl Feyerabend , Against Method
38
" Sciences can only be validly constituted as ‘sacred sciences’ by those who, before all else, are in full possession of principia! Knowledge and are thereby qualified to carry out, in conformity with the strictest traditional orthodoxy, all the adaptations required by circumstances of time and place. However, when these sciences have been so established, their teaching may follow an inverse order: they then serve as it were as 'illustrations’ of pure doctrine, which they render more easily accessible to certain minds, and the fact that they are concerned with the world of multiplicity gives them an almost indefinite variety of points of view, adapted to the no less great variety of the individual aptitudes of those whose minds are still limited to that same world of multiplicity. The ways leading to knowledge may be extremely different at the lowest degree, but they draw closer and closer together as higher levels are reached. This is not to say that any of these preparatory degrees are absolutely necessary, since they are mere contingent methods having nothing in common with the end to be attained; it is even possible for some persons, in whom the tendency to contemplation is predominant, to attain directly to true intellectual intuition without the aid of such means; but this is a more or less exceptional case, and in general it is accepted as being necessary to proceed upward gradually. The whole question may also be illustrated by means of the traditional image of the 'cosmic wheel’: the circumference in reality exists only in virtue of the center, but the beings that stand upon the circumference must necessarily start from there or, more precisely, from the point thereon at which they actually find themselves, and follow the radius that leads to the center. Moreover, because of the correspondence that exists between all the orders of reality, the truths of a lower order can be taken as symbols of those of higher orders, and can therefore serve as 'supports’ by which one may arrive at an understanding of these; and this fact makes it possible for any science to become a sacred science, giving it a higher or 'anagogical’ meaning deeper than that which it possesses in itself. "
― René Guénon
