Comprehension And Understanding Quotes

When good people consider you the bad guy, you develop a heart to help the bad ones. You actually understand them.

The time has come for us to stand a little taller, to lift our eyes and stretch our minds to a greater comprehension and understanding of the grand millennial mission of this, The Church of Jesus Christ of Latter-day Saints.

I cannot understand anti-abortion arguments that centre on the sanctity of life. As a species we've fairly comprehensively demonstrated that we don't believe in the sanctity of life. The shrugging acceptance of war, famine, epidemic, pain and life-long poverty shows us that, whatever we tell ourselves, we've made only the most feeble of efforts to really treat human life as sacred.

It's not at all hard to understand a person; it's only hard to listen without bias.

The things about Shakespeare is, he's so eloquent...he speaks the unspeakable. He turns grief and triumph and rapture and rage into words, into something we can understand. He renders the whole mystery of humanity comprehensible.

When we see religion split into so many thousand of sects, and I may say Christianity itself divided into its thousands also, who are disputing, anathematizing and where the laws permit burning and torturing one another for abstractions which no one of them understand, and which are indeed beyond the comprehension of the human mind, into which of the chambers of this Bedlam would a man wish to thrust himself. [Letter to George Logan, 12 November 1816]

Barbarus hic ego sum, quia non intelligor illis. (In this place I am a barbarian, because men do not understand me.)

If the human brain were so simple that we could understand it, we would be so simple that we couldn’t.

Never before had I known the sudden quiver of understanding that travels from word to brain to heart, the way a new language can move, coil, swim into life under the eyes, the almost savage leap of comprehension, the instantaneous, joyful release of meaning, the way the words shed their printed bodies in a flash of heat and light.

This is the problem of all great revelations: their significance so often exceeds the frame of our comprehension. We understand only after, always after. Not simply when it is too late, but precisely because it is too late.

Looking but not seeing is the hearing but not understanding of the eye.

I could tell her from personal experience that when people we love make choices we don't always understand them. But we can go on loving them, just the same. It isn't a matter of comprehension. It's forgiveness. But all this took me a lifetime to discover, and where has it gotten me?... Some lessons can't be taught, they simply have to be learned.

...when people we love make choices, we don't always understand them. But we can go on loving them, just the same. It isn't a matter of comprehension. It's forgiveness.

You don't realize how language actually interferes with communication until you don't have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can't understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren't always the most reliable thing.

When you choose to look down on something, you render yourself incapable of understanding it.

Never take advice about never taking advice. That is an old vice of men - to dish it out without being able to take it - the blind leading the blind into more blindness.

For me, I think the greatest achievements of science is to allow humanity to realize that our world is comprehensible. Through science, rational thinking, we can understand how the universe works.

One of my da's tragedies was always the fact that he was bright enough to understand just how comprehensively he had shat all over his life.

I never am really satisfied that I understand anything; because, understand it well as I may, my comprehension can only be an infinitesimal fraction of all I want to understand about the many connections and relations which occur to me, how the matter in question was first thought of or arrived at, etc., etc.

The more we become able to become a child again, to keep ourselves childlike, the more we can understand that because we love the world and we are open to understanding, to comprehension, that when we kill the child in us, we are no longer.

We wrap up our violent and mysterious world in a pretence of understanding. We paper over the voids in our comprehension with science or religion, and make believe that order has been imposed.

All things remarkable are surprisingly simple; albeit difficult to find.

The knowledge that he had left me with no intent ever to return had come over me in tiny droplets of realization spread over the years. And each droplet of comprehension brought its own small measure of hurt...He had wished me well in finding my own fate to follow, and I never doubted his sincerity. But it had taken me years to accept that his absence in my life was a deliberate finality, an act he had chosen, a thing completed even as some part of my soul still dangled, waiting for his return.

Ready comprehension is often a knee-jerk response and the most dangerous form of understanding. It blinks an opaque screen over your ability to learn. Be warned. Understand nothing. All comprehension is temporary.

Simplicity is a bliss that makes one comprehend.

The soul of wit may become the very body of untruth. However elegant and memorable, brevity can never, in the nature of things, do justice to all the facts of a complex situation. On such a theme one can be brief only by omission and simplification. Omission and simplification help us to understand - but help us, in many cases, to understand the wrong thing; for our comprehension may be only of the abbreviator's neatly formulated notions, not of the vast, ramifying reality from which these notions have been so arbitrarily abstracted.

Observing and understanding are two different things.

It is the nature of physics to hear the loudest of mouths over the most comprehensive ones.

We wrap up our violent and mysterious world in a pretense of understanding. We paper over the voids of our comprehension with science and religion, and make believe that order has been imposed. And, for the most of it, the fiction works. We skim across the surfaces, heedless of the depths below. Dragonflies flitting over a lake, miles deep, pursuing erratic paths to pointless ends. Until that moment when something from the cold unknown reaches up to take us. The biggest lies we save for ourselves. We play a game in which we are gods, in which we make choices, and the current follows in our wake. We pretend a separation from the wild. Pretend that a man’s control runs deep, that civilization is more than a veneer, that reason will be our companion in dark places.

Those whom heaven helps we call the sons of heaven. They do not learn this by learning. They do not work it by working. They do not reason it by using reason. To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven. —Chuang Tse: XXIII

I hope that you will listen, but not with the memory of what you already know; and this is very difficult to do. You listen to something, and your mind immediately reacts with its knowledge, its conclusions, its opinions, its past memories. It listens, inquiring for a future understanding. Just observe yourself, how you are listening, and you will see that this is what is taking place. Either you are listening with a conclusion, with knowledge, with certain memories, experiences, or you want an answer, and you are impatient. You want to know what it is all about, what life is all about, the extraordinary complexity of life. You are not actually listening at all. You can only listen when the mind is quiet, when the mind doesn't react immediately, when there is an interval between your reaction and what is being said. Then, in that interval there is a quietness, there is a silence in which alone there is a comprehension which is not intellectual understanding. If there is a gap between what is said and your own reaction to what is said, in that interval, whether you prolong it indefinitely, for a long period or for a few seconds - in that interval, if you observe, there comes clarity. It is the interval that is the new brain. The immediate reaction is the old brain, and the old brain functions in its own traditional, accepted, reactionary, animalistic sense. When there is an abeyance of that, when the reaction is suspended, when there is an interval, then you will find that the new brain acts, and it is only the new brain that can understand, not the old brain

To better understand God we must first shatter our own idea of God - maybe even day after day. Maybe he's too great to stay compressed in the human mind. Maybe he splits it wide open; this is why pretentious intellectualism so often fails to comprehend the concept of God: it is only accepting of what it can explain while in the process finding higher sources offensive. What we may confidently assert is that faith is the opening that allows God, this unpredictable, unseen power, to travel in and out of the mind without all the pains of confusion.

Inside her, great castles of comprehension, models of the world as she had understood it, shivered. She could not decide whether to let them crumble or to try desperately to save them.

Love begets wisdom, thus it is, as often misconceived, more than vain layers of tenderness; it is inherently rational and comprehensive of the problem within the problem: for instance, envy is one of the most excused sins in the media of political correctness. Those you find most attractive, or seem to have it all, are often some of the most insecure at heart, and that is because people assume that they do not need anything but defamation.

Former corporal Hitler, decorated for his service on the front lines of the Great War, may have believed he knew more about waging war than the Prussian generals. His successes as an infantryman, terrorist, diplomatic bully, and military victor in early 1940 had made him supremely confident. But, in reality, he was out of his depth. He already had failed to easily capture the British Expeditionary Force at Dunkirk in May, 1940 and failed again a few months later in the Battle of Britain despite superior air power. Understanding the enormous potential of a comprehensive geopolitical strategy, such as the Quadripartite Entente, was beyond his capabilities and destroyed by his hatreds. While Germany was still powerful, the misjudgments in 1940 and the failure to conquer Russia in 1941 were taking a toll. Largely unrecognized at the time, the odds were beginning to shift away from Hitler. 

Love is not merely need alone, & what is more important is loving you, & making my true nature comprehensible to you.

I don’t always feel what I know I should feel. My thought crosses the river I swim very slowly Because the suit men made it wear weighs it down.

By casting a wide net, board members can gain a more comprehensive understanding of the risk landscape facing their company.

it has to be emphasized that if the pain were readily describable most of the countless sufferers from this ancient affliction would have been able to confidently depict for their friends and loved ones (even their physicians) some of the actual dimensions of their torment, and perhaps elicit a comprehension that has been generally lacking; such incomprehension has usually been due not to a failure of sympathy but to the basic inability of healthy people to imagine a form of torment so alien to everyday experience.

You might wish to revisit your understanding of the word everything.” Gregory turned to his mother. “Vocabulary and comprehension were never her strong suits.” Violet rolled her eyes. “Every day I marvel that the two of you managed to reach adulthood.” “Afraid we’d kill each other?” Gregory quipped. “No, that I’d do the job myself.

The first step to moving towards achieving your goals is to have a comprehensive understanding of your life purpose.

Sure, society understands visible shackles-- they get the symbolism of the wheelchair, of prosthetics, of a bumper sticker reading disabled veteran, but they still struggle for comprehension of the profound, invisible shackles that an illness such as [Chronic Fatigue] puts on a person's body.

Fiction offers the best means of understanding people different from oneself, short of experience. Actually, fiction can be lots better than experience, because it's a manageable size, it's comprehensible, while experience just steamrollers over you and you understand what happened decades later, if ever.

...who tolerates, which is intolerable; who is kind, which is cruel; who understands, which is beyond comprehension...

Understanding is the one-dimensional comprehension of the intellect. It leads to knowledge. Realization is three-dimensional — a simultaneous comprehension of head, heart, and instinct. It comes only from direct experience.

How did I allow myself to imagine that a supernatural ability to kill things with my skin would suddenly grant me a comprehensive understanding of political science?

Computers bootstrap their own offspring, grow so wise and incomprehensible that their communiqués assume the hallmarks of dementia: unfocused and irrelevant to the barely-intelligent creatures left behind. And when your surpassing creations find the answers you asked for, you can't understand their analysis and you can't verify their answers. You have to take their word on faith.

It is usually unbearably painful to read a book by an author who knows way less than you do, unless the book is a novel.

He who does not know food, how can he understand the diseases of man?” —Hippocrates, the father of medicine (460-357 B.C.)

The world we see is a painting colored by our fears and desires.

The martial arts are based upon understanding, hard work and a total comprehension of skills. Power training and the use of force are easy, but total comprehension of all of the skills of the martial arts is very difficult to achieve.

To think that we grasp the fullness of life is to say that by holding a mere drop of water in our hands we are able to understand the immensity of the ocean.

We're very familiar with the idea that some things are so complex they're beyond our comprehension. This not only keeps us solving and experimenting but also distracted. Many things are really so simple we can't see them under our big noses.

A myth... is a metaphor for a mystery beyond human comprehension. It is a comparison that helps us understand, by analogy, some aspect of our mysterious selves. A myth, in this way of thinking, is not an untruth but a way of reaching a profound truth.

But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.

Human intellectual progress, such as it has been, results from our long struggle to see things 'as they are,' or in the most universally comprehensible way, and not as projections of our own emotions. Thunder is not a tantrum in the sky, disease is not a divine punishment, and not every death or accident results from witchcraft. What we call the Enlightenment and hold on to only tenuously, by our fingernails, is the slow-dawning understanding that the world is unfolding according to its own inner algorithms of cause and effect, probability and chance, without any regard for human feelings.

The writer should have a comprehensive outlook. He should aim at a holistic understanding of the prevailing social, political and economic conditions. He should evaluate all factors in a balanced way. To take a selective view will be erroneous. A realistic approach becomes necessary. This requires healthy literary criticism and exchange of views. A writer should necessarily venture into his enterprise by touching on a single issue. But then he should relate it to other socially relevant issues. This is what we call the socio-spiritual approach. You may begin your work dwelling upon the problems of an individual, but then as a writer you should be able to view it as part of the larger social reality.

Perhaps one cannot, what is more one must not, understand what happened, because to understand [the Holocaust] is almost to justify...no normal human being will ever be able to identify with Hitler, Himmler, Goebbels, Eichmann, and endless others. This dismays us, and at the same time gives us a sense of relief, because perhaps it is desirable that their words (and also, unfortunately, their deeds) cannot be comprehensible to us. They are non-human words and deeds, really counter-human...

When a candidate for public office faces the voters he does not face men of sense; he faces a mob of men whose chief distinguishing mark is the fact that they are quite incapable of weighing ideas, or even of comprehending any save the most elemental — men whose whole thinking is done in terms of emotion, and whose dominant emotion is dread of what they cannot understand. So confronted, the candidate must either bark with the pack or be lost... All the odds are on the man who is, intrinsically, the most devious and mediocre — the man who can most adeptly disperse the notion that his mind is a virtual vacuum. The Presidency tends, year by year, to go to such men. As democracy is perfected, the office represents, more and more closely, the inner soul of the people. We move toward a lofty ideal. On some great and glorious day the plain folks of the land will reach their heart's desire at last, and the White House will be adorned by a downright moron.

You are angry at the God you were taught to believe in as a child. The God who is supposed to watch over you and protect you, who answers your prayers and forgives your sins. This God is just a story. Religions try to capture God, but God is beyond religion. The true God lies beyond our comprehension. We can't understand His will; He can't be explained in a book. He didn't abandon us and He will not save us. He has nothing to do with our being here. God does not change. He simply is. I don't pray to God for forgiveness or favors, I only pray to be closer to Him, and when I pray, I fill my heart with love. When I pray this way, I know that God is love. When I feel that love, I remember that we don't need angels or a heaven, because we are a part of God already.

A man crushed by reality puts on a show of endurance. If that's beyond your comprehension, dear reader, then you and I will never understand each other. Life's a farce, so we might as well make it a good one. But real life is a realm that I may never reach. The best that I can hope for is to loiter in the memory of these four days, so steeped with empathy. Four days that count more than five or ten years of my life. Four days that count more than a lifetime.

It is not my intention to make anything comprehensible. I am of the opinion that there are sufficient paintings which one understands after a shorter or longer delay, and that therefore some incomprehensible painting would now be welcome. I am at pains to deliver such, as far as possible.

I really do forget about everything. Because that’s what a moment like this does to you. It makes you feel like something so small inside of something so massive that it’s beyond comprehension. It strips away all of your problems, all of your hardships, all of your worldly needs and wants and desires, forcing you to realize just how insignificant all of it really is. It’s like the Earth becomes completely silent and still, and all that your mind can understand or feel is the vastness of the Universe and you gasp thinking about your place within it. Who needs psychiatrists? Who needs grief counselors and life coaches and motivational speakers? Fuck all that. Just stare at the night sky and let yourself get lost in it every now and then.

Only in some very special cases is comprehension the point of reading--in things like recipes and "reading material." The point of reading is understanding, and comprehension is to understanding as getting wet is to swimming. You must do the one before you can hope to do the other, but you don't do the other simply because you do the one.

Prayer is based on the remote possibility that someone is actually listening; but so is a lot of conversation. If the former seems far-fetched, consider the latter: even if someone is listening to your story, and really hearing, that person will disappear from existence in the blink of a cosmic eye, so why bother to tell this perhaps illusory and possibly un-listening person something he or she is unlikely to truly understand, just before the two of you blip back out of existence? We like to talk to people who answer us, intelligently if possible, but we do talk without needing response or expecting comprehension. Sometimes, the event is the word, the act of speaking. Once we pull that apart a bit, the action of talking becomes more important than the question of whether the talking is working-because we know, going in, that the talking is not working. That said, one might as well pray.

They understood that. They all understood it. This is not the same as comprehension, but it was good enough. When you stop to think, the whole idea of comprehension has a faintly archaic taste, like the sound of forgotten tongues or a look into a Victorian camera obscura. We Americans are much higher on simple understanding. It makes it easier to read the billboards when you're heading into town on the expressway at plus-fifty. To comprehend, the mental jaws have to gape wide enough to make the tendons creak. Understanding, however, can be purchased on every paperback-book rack in America.

We wrap up our violent and mysterious world in a pretence of understanding. We paper over the voids in our comprehension with science or religion, and make believe that order has been imposed. And, for the most of it, the fiction works. We skim across surfaces, heedless of the depths below. Dragonflies flitting over a lake, miles deep, pursuing erratic paths to pointless ends. Until that moment when something from the cold unknown reaches up to take us. The biggest lies we save for ourselves. We play a game in which we are gods, in which we make choices, and the current follows in our wake. We pretend a separation from the wild. Pretend that a man's control runs deep, that civilization is more than a veneer, that reason will be our companion in dark places.

Realizing that our minds control our bodies while our bodies reflect our minds amounts to understanding the most fundamental aspects of ourselves. It further equals a comprehension of the relationship between our “tools.” And since the mind and body are interrelated, this understanding makes it easier to see why coordinating them is a practical way of using these tools to greatest effect—a way of using the mind and body to live our lives as art.

George who is out somewhere there in the dark... George who is good to me, and whom I revile; who understands me, and whom I push off; who can make me laugh, and I choke it back in my throat; who can hold me, at night, so that it's warm, and whom I will bite so there's blood; who keeps learning the games we play as quickly as I can change the rules; who can make me happy and I do not wish to be happy, and yes I do wish to be happy. George and Martha: sad, sad, sad... whom I will not forgive for having come to rest; for having seen me and having said: yes; this will do; who has made the hideous, the hurting, the insulting mistake of loving me and must be punished for it. George and Martha: sad, sad, sad... who tolerates, which is intolerable; who is kind, which is cruel; who understands, which is beyond comprehension...

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

Why we should believe in wolf children seems somehow easier to understand than the ways we distinguish between what is human and what is animal behavior. In making such distinctions we run the risk of fooling ourselves completely. We assume that the animal is entirely comprehensible and, as Henry Beston has said, has taken form on a plane beneath the one we occupy. It seems to me that this is a sure way to miss the animal and to see, instead, only another reflection of our own ideas.

...some have asked me what understanding of Nature one shapes from so strange a year? I would answer that one's first appreciation is a sense that creation is still going on, that the creative forces are as great and as active to-day as they have ever been, and that to-morrow's morning will be as heroic as any of the world. Creation is here and now. So near is man to the creative pageant, so much a part is he of the endless and incredible experiment, that any glimpse he may have will be but the revelation of a moment, a solitary note heard in a symphony thundering through debatable existences of time. Poetry is as necessary to comprehension as science. It is as impossible to live without reverence as it is without joy

Major thinkers in this century from a wide range of traditions in philosophy are scarcely comprehensible without understanding their relation to Hegel. This is true of Sartre, Heidegger, Merleau Ponty, Kojève (whose thought has been reworked by Francis Fukuyama in his writing on the ‘end of history’), Derrida, Lacan, Rorty, Royce, Althusser, Charles Taylor, Adorno, Marcuse, Fromm, and many others.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

Like the character of Daniel, I wanted to understand. I wanted to reciprocate the affection, comprehension, and compassion that the people in Spain had shown toward me and the history within my books. As my research progressed, I realized that the refrains were accurate. Not only is it difficult for an outsider to understand, I often found myself asking, “What right do we have to history other than our own?

We were cut off from the comprehension of our surroundings; we glided past like phantoms, wondering and secretly appalled, as sane men would be before an enthusiastic outbreak in a madhouse. We could not understand because we were too far and could not remember because we were travelling in the night of first ages, of those ages that are gone, leaving hardly a sign—and no memories. The earth seemed unearthly. We are accustomed to look upon the shackled form of a conquered monster, but there—there you could look at a thing monstrous and free.

Woman's fear of the female Self, of the experience of the numinous archetypal Feminine, becomes comprehensible when we get a glimpse - or even only a hint – of the profound otherness of female selfhood as contrasted to male selfhood. Precisely that element which, in his fear of the Feminine, the male experiences as the hole, abyss, void, and nothingness turns into something positive for the woman without, however, losing these same characteristics. Here the archetypal Feminine is experienced not as illusion and as maya but rather as unfathomable reality and as life in which above and below, spiritual and physical, are not pitted against each other; reality as eternity is creative and, at the same time, is grounded in primeval nothingness. Hence as daughter the woman experiences herself as belonging to the female spiritual figure Sophia, the highest wisdom, while at the same time she is actualizing her connection with the musty, sultry, bloody depths of swamp-mother Earth. However, in this sort of Self-discovery woman necessarily comes to see herself as different from what presents itself to men -as, for example, spirit and father, but often also as the patriarchal godhead and his ethics. The basic phenomenon - that the human being is born of woman and reared by her during the crucial developmental phases - is expressed in woman as a sense of connectedness with all living things, a sense not yet sufficiently realized, and one that men, and especially the patriarchal male, absolutely lack to the extent women have it. To experience herself as so fundamentally different from the dominant patriarchal values understandably fills the woman with fear until she arrives at that point in her own development where, through experience and love that binds the opposites, she can clearly see the totality of humanity as a unity of masculine and feminine aspects of the Self.

I do not care how learned a man may be, or how extensively he may have traveled; I do not care what his talent, intellect or genius may be, at what college he may have studied, how comprehensive his views or what his judgment may be on other matters, he cannot understand certain things without the Spirit of God, and that necessarily introduces the principle . . . of revelation.

The ability to feel 'with' rather than 'for' is the essential difference between consciousness and emotion. When we feel for things we are emotionally moved. Pity, sympathy, and kindred feelings stir us, and yet they seldom give any definite impulse that is of value in the adjustment of any chain of circumstances. When we feel with things we are so much a part of them that we understand the innermost elements of their being. Thus understanding comes with consciousness, and knowledge with intellectual comprehension. According to the ancient doctrines, perfect consciousness — the ability to feel with everything as part of everything — was regarded as the ultimate state of so-called human unfoldment, and he who had achieved this had attained to godhood in his own right. The gods are simply emblematic of varying degrees of consciousness in that vast interval between ignorance and realization.

It is our habit to say that while the lower nature can never understand the higher, the higher nature commands a complete view of the lower. But I think the higher nature has to learn this comprehension, as we learn the art of vision, by a good deal of hard experience, often with bruises and gashes incurred in taking things up by the wrong end, and fancying our space wider than it is.

with its graceful language and poetic conceit, and even more because it expressed his own philosophy of science. To wit: As earnestly as men may seek to understand the workings of the universe, they must remember that God is not hampered by their limited logic—that all observed effects may have been wrought by Him in any one of an infinite number of omnipotent ways, and these must ever evade mortal comprehension.

The only way to heal yourself was to understand. Understand the love or the hate or the cowardice, or the impulsiveness, the lack of will of the one who hurt you--the circumstances that twisted them, the influences that warped them. And when you forgot yourself and saw the others with pitying comprehension, saw their tortured motives, a white, healing peace descended upon you. Your betrayal became an impersonal one, like a bridge giving way when you crossed it, lightning, a motor collision--you were in the way and you were damaged--that was all. It wasn't meant for you. When you understood, you were released into a new freedom and wisdom.

On turning to the Work in Progress we find that the mirror is not so convex. Here is direct expression--pages and pages of it. And if you don’t understand it, Ladies and Gentlemen, it is because you are too decadent to receive it. You are not satisfied unless form is so strictly divorced from content that you can comprehend the one almost without bothering to read the other. This rapid skimming and absorption of the scant cream of sense is made possible by what I may call a continuous process of copious intellectual salivation. The form that is an arbitrary and independent phenomenon can fulfil no higher function than that of stimulus for a tertiary or quartary conditioned reflex of dribbling comprehension. . . Mr. Joyce has a word to say to you on the subject: “Yet to concentrate solely on the literal sense or even the psychological content of any document to the sore neglect of the enveloping facts themselves circumstantiating it is just as harmful; etc.” And another: “Who in his hearts doubts either that the facts of feminine clothiering are there all the time or that the feminine fiction, stranger than facts, is there also at the same time, only a little to the rere? Or that one may be separated from the orther? Or that both may be contemplated simultaneously? Or that each may be taken up in turn and considered apart from the other?” Here form is content, content is form. You complain that this stuff is not written in English. It is not written at all. It is not to be read--or rather it is not only to be read. It is to be looked at and listened to. His writing is not about something; it is that something itself.

It is critical to recognize the limitations of LLMs from a consumer perspective. LLMs only possess statistical knowledge about word patterns, not true comprehension of ideas, facts, or emotions. Their fluency can create an illusion of human-like understanding, but rigorous testing reveals brittleness. Just because a LLM can generate coherent text about medicine or law doesn’t mean it grasps those professional domains. It does not. Responsible evaluation is essential to avoid overestimating capabilities.

The understanding, like the eye, whilst it makes us see and perceive all other things, takes no notice of itself: and it requires art and pains to set it at a distance and make it its own object.... If by this inquiry into the nature of the understanding, I can discover the powers thereof; how far they reach; to what things they are in any degree proportionate; and where they fail us, I suppose it may be of use to prevail with the busy mind of man to be more cautious in meddling with things exceeding its comprehension; to stop when it is at the utmost extent of its tether; and to sit down in a quiet ignorance of those things which, upon examination, are found to be beyond the reach of our capacities.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

It had begun to dawn on him that this same sweet pretty little head was a “good head for figures.” In fact, a much better one than his own and the knowledge was disquieting. He was thunderstruck to discover that she could swiftly add a long column of figures in her head when he needed a pencil and paper for more than three figures. And fractions presented no difficulties to her at all. He felt there was something unbecoming about a woman understanding fractions and business matters and he believed that, should a woman be so unfortunate as to have such unladylike comprehension, she should pretend not to. Now he disliked talking business with her as much as he had enjoyed it before they were married. Then he had thought it all beyond her mental grasp and it had been pleasant to explain things to her. Now he saw that she understood entirely too well and he felt the usual masculine indignation at the duplicity of women. Added to it was the usual masculine disillusionment in discovering that a woman has a brain.

Darwin’s “strange inversion of reasoning” and Turing’s equally revolutionary inversion were aspects of a single discovery: competence without comprehension. Comprehension, far from being a Godlike talent from which all design must flow, is an emergent effect of systems of uncomprehending competence: natural selection on the one hand, and mindless computation on the other. These twin ideas have been proven beyond a reasonable doubt, but they still provoke dismay and disbelief in some quarters, which I have tried to dispel in this chapter. Creationists are not going to find commented code in the inner workings of organisms, and Cartesians are not going to find an immaterial res cogitans “where all the understanding happens".

[Religious belief is] outmoded and ridiculous. [Belief in gods was a] worn out but once useful crutch in mankind's journey towards truth. We consider the time has come for that crutch to be abandoned. It is a vacuous answer... To say that 'God made the world' is simply a more or less sophisticated way of saying that we don't understand how the universe originated. A god, in so far as it is anything, is an admission of ignorance. Religion utterly failed to provide an explanation of the biosphere other than that 'God made it all'. Then Darwin thundered over the horizon and in a few decades of observation and thought . . . arrived at an answer. I regard teaching religion as purveying lies. I came here today to de-corrupt you all.

Once I was asked be a seatmate on a trans-Pacific flight....what instruction he should give his fifteen-year-old daughters, who wanted to be a writer. [I said], "Tell your daughter three things." Tell her to read...Tell her to read whatever interests her, and protect her if someone declares what she's reading to be trash. No one can fathom what happens between a human being and written language. She may be paying attention to things in the words beyond anyone else's comprehension, things that feed her curiosity, her singular heart and mind. ...Second, I said, tell your daughter that she can learn a great deal about writing by reading and by studying books about grammar and the organization of ideas, but that if she wishes to write well she will have to become someone. She will have to discover her beliefs, and then speak to us from within those beliefs. If her prose doesn't come out of her belief, whatever that proves to be, she will only be passing along information, of which we are in no great need. So help her discover what she means. Finally, I said, tell your daughter to get out of town, and help her do that. I don't necessarily mean to travel to Kazakhstan, or wherever, but to learn another language, to live with people other than her own, to separate herself from the familiar. Then, when she returns, she will be better able to understand why she loves the familiar, and will give us a fresh sense of how fortunate we are to share these things. Read. Find out what you truly believe. Get away from the familiar. Every writer, I told him, will offer you thoughts about writing that are different, but these are three I trust. -- from "A Voice

The world can understand well enough the process of perishing for want of food: perhaps few persons can enter into or follow out that of going mad from solitary confinement. They see the long-buried prisoner disinterred, a maniac or an idiot!—how his senses left him—how his nerves, first inflamed, underwent nameless agony, and then sunk to palsy—is a subject too intricate for examination, too abstract for popular comprehension…And long, long may the minds to whom such themes are no mystery—by whom their beings are sympathetically seized—be few in number, and rare of reencounter. Long may it be generally thought that physical privations alone merit compassion, and that the rest is a figment.

And if that illustration will not move you, here is another: -- We are children now; we feel as children, and we understand as children; and when we are told that men and women do not play with toys, and that our companions will one day weary on the trivial sports and occupations that interest them and us so deeply now, we cannot help being saddened at the thoughts of such an alteration, because we cannot conceive that as we grow up, our own minds will become so enlarged and elevated that we ourselves shall then regard as trifling those objects and pursuits we now so foolishly cherish, and that, though our companions will no longer join us in those childish pastimes, they will drink with us at other fountains of delight, and mingle their souls with ours in higher aims and nobler occupations beyond our present comprehension, but not less deeply relished or less truly good for that, while yet both we and they remain the same individuals as before.

Someone with a fresh mind, one not conditioned by upbringing and environment, would doubtless look at science and the powerful reductionism that it inspires as overwhelmingly the better mode of understanding the world, and would doubtless scorn religion as sentimental wishful thinking. Would not that same uncluttered mind also see the attempts to reconcile science and religion by disparaging the reduction of the complex to the simple as attempts guided by muddle-headed sentiment and intellectually dishonest emotion? ...Religion closes off the central questions of existence by attempting to dissuade us from further enquiry by asserting that we cannot ever hope to comprehend. We are, religion asserts, simply too puny. Through fear of being shown to be vacuous, religion denies the awesome power of human comprehension. It seeks to thwart, by encouraging awe in things unseen, the disclosure of the emptiness of faith. Religion, in contrast to science, deploys the repugnant view that the world is too big for our understanding. Science, in contrast to religion, opens up the great questions of being to rational discussion, to discussion with the prospect of resolution and elucidation. Science, above all, respects the power of the human intellect. Science is the apotheosis of the intellect and the consummation of the Renaissance. Science respects more deeply the potential of humanity than religion ever can.

We ought to consider not only that our life is daily wasting away and a smaller part of it is left, but also that if a man should live longer, it is quite uncertain whether the understanding will still continue sufficient for the comprehension of things and retain the power of contemplation that strives to acquire the knowledge of the divine and the human. For if he shall begin to fall into dotage, perspiration and nutrition and imagination and appetite and whatever else there is of the kind will not fail; but the power of making use of ourselves, and filling up the measure of our duty, and clearly separating all appearances, and considering whether a man should now depart from life, and whatever else of the kind absolutely requires a disciplined reason, all this is already extinguished. We must make haste then, not only because we are daily nearer to death, but also because the conception of things and the understanding of them cease first.

Sandra O'Toole walked back to the nurses' station, remembering what she alone had seen. Kelly's face turning so white that her first reaction to it was that he must be in shock, then the tumult behind her as she reached for her patient -- but then what? It wasn't like the first time at all. Kelly's face has transformed itself. Only an instant, like opening a door into some other place, and she'd seen something she had never imagined. Something very old and feral and ugly. The eyes not wide, but focused on something she could not see. The pallor of his face not that of shock, but of rage. His hands balled briefly into fists of quivering stone. And then his face had changed again. There had been comprehension to replace the blind, killing rage, and what she'd seen next was the most dangerous sight she had ever beheld, though she knew not why. Then the door closed, Kelly's eyes shut, and when he opened them, his face was unnaturally serene. The complete sequence had not taken four seconds, she realized, all of it while Rosen and Douglas had been scuffling against the wall. He'd passed from horror to rage to understanding -- then to concealment, but what had come in between comprehension and disguise was the most frightening thing of all. What had she seen in the face of this man? It took her a moment to answer the question. Death was what she'd seen. Controlled. Planned. Disciplined. But it was still Death, living in the mind of a man.

Once I was asked by a seatmate on a trans-Pacific flight, a man who took the liberty of glancing repeatedly at the correspondence in my lap, what instruction he should give his fifteen-year-old daughter, who wanted to be a writer. I didn't know how to answer him, but before I could think I heard myself saying, 'Tell your daughter three things.' "Tell her to read, I said. Tell her to read whatever interests her, and protect her if someone declares what she's reading to be trash. No one can fathom what happens between a human being and written language. She may be paying attention to things in the world beyond anyone else's comprehension, things that feed her curiosity, her singular heart and mind. Tell her to read classics like The Odyssey. They've been around a long time because the patterns in them have proved endlessly useful, and, to borrow Evan Connell's observation, with a good book you never touch bottom. But warn your daughter that ideas of heroism, of love, of human duty and devotion that women have been writing about for centuries will not be available to her in this form. To find these voices she will have to search. When, on her own, she begins to ask, make her a present of George Eliot, or the travel writing of Alexandra David-Neel, or To the Lighthouse. "Second, I said, tell your daughter that she can learn a great deal about writing by reading and by studying books about grammar and the organization of ideas, but that if she wishes to write well she will have to become someone. She will have to discover her beliefs, and then speak to us from within those beliefs. If her prose doesn't come out of her belief, whatever that proves to be, she will only be passing on information, of which we are in no great need. So help her discover what she means. "Finally, I said, tell your daughter to get out of town, and help her do that. I don't necessarily mean to travel to Kazakhstan, or wherever, but to learn another language, to live with people other than her own, to separate herself from the familiar. Then, when she returns, she will be better able to understand why she loves the familiar, and will give us a fresh sense of how fortunate we are to share these things. "Read. Find out what you truly are. Get away from the familiar. Every writer, I told him, will offer you thoughts about writing that are different, but these three I trust.

Questioner: I am full of hate. Will you please teach me how to love? KRISHNAMURTI: No one can teach you how to love. If people could be taught how to love, the world problem would be very simple, would it not? If we could learn how to love from a book as we learn mathematics, this would be a marvellous world; there would be no hate, no exploitation, no wars, no division of rich and poor, and we would all be really friendly with each other. But love is not so easily come by. It is easy to hate, and hate brings people together after a fashion; it creates all kinds of fantasies, it brings about various types of cooperation as in war. But love is much more difficult. You cannot learn how to love, but what you can do is to observe hate and put it gently aside. Don’t battle against hate, don’t say how terrible it is to hate people, but see hate for what it is and let it drop away; brush it aside, it is not important. What is important is not to let hate take root in your mind. Do you understand? Your mind is like rich soil, and if given sufficient time any problem that comes along takes root like a weed, and then you have the trouble of pulling it out; but if you do not give the problem sufficient time to take root, then it has no place to grow and it will wither away. If you encourage hate, give it time to take root, to grow, to mature, it becomes an enormous problem. But if each time hate arises you let it go by, then you will find that your mind becomes very sensitive without being sentimental; therefore it will know love. The mind can pursue sensations, desires, but it cannot pursue love. Love must come to the mind. And, when once love is there, it has no division as sensuous and divine: it is love. That is the extraordinary thing about love: it is the only quality that brings a total comprehension of the whole of existence.

I do not think we can ever adequately define or understand love; I do not think we were ever meant to. We are meant to participate in love without really comprehending it. We are meant to give ourselves, live ourselves into love’s mystery. It is the same for all important things in life; there is a mystery within them that our definitions and understandings cannot grasp. Definitions and understandings are images and concepts created by our brains to symbolize what is real. Our thoughts about something are never the thing itself. Further, when we think logically about something, our thoughts come sequentially – one after another. Reality is not confined to such linearity; it keeps happening all at once in each instant. The best our thoughts can do is try to keep a little running commentary in rapid, breathless sequence. . . A certain asceticism of mind, a gentle intellectual restraint, is needed to appreciate the important things in life. To be open to the truth of love, we must relinquish our frozen comprehensions and begin instead to appreciate. To comprehend is to grasp; to appreciate is to value. Appreciation is gentle seeing, soft acknowledgement, reverent perception. Appreciation can be a pleasant valuing: being awed by a night sky, touched by a symphony, or moved by a caress without needing to understand why. It can also be painful: feeling someone’s suffering, being shocked by loss or disaster without comprehending the reason. Appreciation itself is a kind of love; it is our direct human responsiveness, valuing what we cannot grasp. Love, the life of our heart, is not what we think. It is always ready to surprise us, to take us beyond our understandings into a reality that is both insecure and wonderful.

The frequent hearing of my mistress reading the bible--for she often read aloud when her husband was absent--soon awakened my curiosity in respect to this mystery of reading, and roused in me the desire to learn. Having no fear of my kind mistress before my eyes, (she had given me no reason to fear,) I frankly asked her to teach me to read; and without hesitation, the dear woman began the task, and very soon, by her assistance, I was master of the alphabet, and could spell words of three or four letters...Master Hugh was amazed at the simplicity of his spouse, and, probably for the first time, he unfolded to her the true philosophy of slavery, and the peculiar rules necessary to be observed by masters and mistresses, in the management of their human chattels. Mr. Auld promptly forbade the continuance of her [reading] instruction; telling her, in the first place, that the thing itself was unlawful; that it was also unsafe, and could only lead to mischief.... Mrs. Auld evidently felt the force of his remarks; and, like an obedient wife, began to shape her course in the direction indicated by her husband. The effect of his words, on me, was neither slight nor transitory. His iron sentences--cold and harsh--sunk deep into my heart, and stirred up not only my feelings into a sort of rebellion, but awakened within me a slumbering train of vital thought. It was a new and special revelation, dispelling a painful mystery, against which my youthful understanding had struggled, and struggled in vain, to wit: the white man's power to perpetuate the enslavement of the black man. "Very well," thought I; "knowledge unfits a child to be a slave." I instinctively assented to the proposition; and from that moment I understood the direct pathway from slavery to freedom. This was just what I needed; and got it at a time, and from a source, whence I least expected it.... Wise as Mr. Auld was, he evidently underrated my comprehension, and had little idea of the use to which I was capable of putting the impressive lesson he was giving to his wife.... That which he most loved I most hated; and the very determination which he expressed to keep me in ignorance, only rendered me the more resolute in seeking intelligence.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.