TRUE KNOWLEDGE IS THAT U CAN SAVE ANY BODY WITH YOUR KNOWLEDGE THAT IS A TRUE KNOWLEDGEWhat is true knowledge?
Knowledge about self is the true knowledge
nice !!! well if u r student then i would like to say that complet ur study ...joking!!!
Knowledge r always true. knowledge can never wrong but the person who accepte knowledge r wrong or right. just like gold. gold = pure. if it is 24 of 18 carets. but comparetivelly 24 is real. just like this Knowledge of Spiritual is real knowledge of life. our school level or colledge knowledge is for our like... and spiritual knowledge is for life and after life. our great sants like mirabai , nasihmehta are not take a degree of colledge but they write doha , chhand and poem so great , and from depth of heart ..for understand we have to take degree of phd.
TRUTH IS A CONSTANT--- WHETHER WE EXPERIENCE OR CONCIEVE OR SURMISE....TRUTH IS NOT DEPENDENT ON OUR FEEBLE ABBERATIONS........TRUTH STANDS ALONE...........TRUTH IS IMPARTED TO US ONLY THRU GOD'S GRACE.........
Knowledge is CERTAINTY, what it is not is information. If we were both given the same info on say 'how to make muffins', the one who is more certain of the information is the one who will do better, regardless of the topic.
Dear Friend,
True knowledge is knowing the facts and also knowing what to do with the facts u know. Belive in ur experience to get true knowledge.
There is a conviction prevalent in society that deep thought is not good. People warn one another saying ';don't think so much, you will lose your mind';. This is surely nothing but a superstition invented by people who are remote from religion. People should not avoid thinking by thinking negatively or being carried away by exaggerated scruples and misapprehensions.
Most people think that they might be able to evade various responsibilities by avoiding thinking and setting their brain to work on certain issues. By doing so in the world, they succeed in holding themselves aloof from many subjects. One of the greatest ways in which people are deceived, however, is in their supposition that they can escape their responsibilities to their Lord by not thinking. This is the main reason why people do not think about death and life after death. If man thinks that he will die one day and remembers that there is an eternal life after death, he will necessarily have to strive strenuously for his life after death. He, however, deceives himself, supposing that he is saved from such responsibility when he does not think of the existence of the hereafter. This is a great self-deception, and if man does not attain the truth in this world by thinking, he will understand, with death, that there is no escape for him.
The stupor of death will come in truth. (And it is said unto him): ';That is what you were trying to evade! The trumpet is blown. That is the day of the threat.';
The Holy Qur'an, Chapter 50 , Verses 19-20
The majority of people spend their whole lives in a ';rush';. When they reach a certain age, they have to work and look after themselves and their families. They call this ';the struggle for life'; and complain that they have no time for anything as they have to rush around in this struggle. In this so-called ';shortage of time';, thinking is one of the things for which they cannot spare any time. Therefore, they are swept away wherever the flow of their daily lives takes them. In this way of life, they become insensitive to events taking place around them.
The aim of man, however, should not be to consume time, rushing from one place to another. The main issue is to be able to see the real face of this world and assume a way of living accordingly. No one's sole purpose is earning money, going to work, studying at university or purchasing a house. Surely, man may need to do those things in the course of his life, yet there is a subject that he should always bear in mind while doing them: the purpose of his existence in this world is to be a slave of God, to work for God's pleasure, His mercy and paradise. All works other than this purpose can serve only as a ';means'; helping man to attain his true purpose. Adopting the means to certain ends as the real purposes is a serious deception with which satan misleads man.
Someone who lives without thinking may easily take these means as his real purpose. We can cite an example from our daily lives. It is undoubtedly a good act for one to work and produce beneficial things for society. A person who believes in God performs such an act eagerly and expects a reward from God both in the world and in the hereafter. If a person, on the other hand, does the same thing without remembering God and only for worldly interests such as status and people's appreciation, he is making a mistake. He has made something, which he should use as a means of earning the pleasure of God, his purpose. And he will regret this when he faces realities in the hereafter. In a verse, God refers to those who indulge in this manner in the life of this world as follows:
Like those before you who had greater strength than you and more wealth and children. They enjoyed their portion; so enjoy your portion as those before you enjoyed theirs. You have plunged into defamation as they plunged into it. The actions of such people come to nothing in this world or the hereafter. They are the lost.
The Holy Qur'an, Chapter 9, Verse 69
';THE DIVINE STANDARD OF KNOWLEDGE
During my visit to London and Paris last year I had many talks with the materialistic philosophers of Europe. The basis of all their conclusions is that the acquisition of knowledge of phenomena is according to a fixed, invariable law, -- a law mathematically exact in its operation through the senses. For instance, the eye sees a chair; therefore there is no doubt of the chair's existence. The eye looks up into the heavens and beholds the sun; I see flowers upon this table; I smell their fragrance; I hear sounds outside, etc, etc. This, they say, is a fixed mathematical law of perception and deduction, the operation of which admits of no doubt whatever; for inasmuch as the universe is subject to our sensing, the proof is self-evident that our knowledge of it must be gained through the avenues of the senses. That is to say, the materialists announce, that the criterion and standard of human knowledge is sense perception. Among the Greeks and Romans the criterion of knowledge was reason; that whatever is provable and acceptable by reason must necessarily be admitted as true. A third standard or criterion is the opinion held by theologians that traditions or prophetic statement and interpretations constitute the basis of human knowing. There is still another, a fourth criterion, upheld by religionists and metaphysicians who say that the source and channel of all human penetration into the unknown is through inspiration. Briefly then, these four criterions according to the declarations of men are: First -- Sense Perception; Second -- Reason; Third -- Traditions; Fourth -- Inspiration.
In Europe I told the philosophers and scientists of materialism that the criterion of the senses is not reliable. For instance, consider a mirror and the images reflected in it. These images have no actual corporeal existence. Yet if you had never seen a mirror you would firmly insist and believe that they were real. The eye sees a mirage upon the desert as a lake of water but there is no reality in it. As we stand upon the deck of a steamer the shore appears to be moving, yet we know the land is stationary and we are moving. The earth was believed to be fixed and the sun revolving about it but although this appears to be so, the reverse is now known to be true. A whirling torch makes a circle of fire appear before the eye, yet we realize there is but one point of light. We behold a shadow moving upon the ground but it has no material existence, no substance. In deserts the atmospheric effects are particularly productive of illusions which deceive the eye. Once I saw a mirage in which a whole caravan appeared traveling upward into the sky. In the far north other deceptive phenomena appear and baffle human vision. Sometimes three or four suns called by scientists ';mock suns'; will be shining at the same time whereas we know the great solar orb is one and that it remains fixed and single. In brief, the senses are continually deceived and we are unable to separate that which is reality from that which is not.
As to the second criterion, reason, this likewise is unreliable and not to be depended upon. This human world is an ocean of varying opinions. If reason is the perfect standard and criterion of knowledge, why are opinions at variance and why do philosophers disagree so completely with each other? This is a clear proof that human reason is not to be relied upon as an infallible criterion. For instance, great discoveries and announcements of former centuries are continually upset and discarded by the wise men of today. Mathematicians, astronomers, chemical scientists continually disprove and reject the conclusions of the ancients; nothing is fixed, nothing final; everything continually changing because human reason is progressing along new roads of investigation and arriving at new conclusions every day. In the future much that is announced and accepted as true now will be rejected and disproved. And so it will continue ad infinitum.
When we consider the third criterion, traditions, upheld by theologians as the avenue and standard of knowledge, we find this source equally unreliable and unworthy of dependence. For religious traditions are the report and record of understanding and interpretation of the Book. By what means has this understanding, this interpretation been reached? By the analysis of human reason. When we read the Book of God the faculty of comprehension by which we form conclusions is reason. Reason is mind. If we are not endowed with perfect reason, how can we comprehend the meanings of the Word of God? Therefore human reason, as already pointed out, is by its very nature finite and faulty in conclusions. It cannot surround the Reality Itself, the Infinite Word. Inasmuch as the source of traditions and interpretations is human reason, and human reason is faulty, how can we depend upon its findings for real knowledge?
The fourth criterion I have named is inspiration through which it is claimed the reality of knowledge is attainable. What is inspiration? It is the influx of the human heart. But what are satanic promptings which afflict mankind? They are the influx of the heart also. How shall we differentiate between them? The question arises, How shall we know whether we are following inspiration from God or satanic promptings of the human soul? Briefly, the point is that in the human material world of phenomena these four are the only existing criterions or avenues of knowledge, and all of them are faulty and unreliable. What then remains? How shall we attain the reality of knowledge? By the breaths and promptings of the Holy Spirit which is light and knowledge Itself. Through it the human mind is quickened and fortified into true conclusions and perfect knowledge. This is conclusive argument showing that all available human criterions are erroneous and defective, but the divine standard of knowledge is infallible. Therefore man is not justified in saying: ';I know because I perceive through my senses';; or: ';I know because it is proved through my faculty of reason';; or: ';I know because it is according to tradition and interpretation of the holy book';; or: ';I know because I am inspired.'; All human standard of judgment is faulty, finite.';
(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 251)
THE KNOWHOW WE LEARN BY OURSELVES BY FAILING TO DO THINKS AGAIN AND AGAIN AND FINALLY GET THE ANSWER.
true knowledge is knowing that you will never know
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