“Look beyond your self-importance and pain. You will know yourself better.”
Neamat Imam book The Black Coat
The Black Coat (2013)
Knowing Yourself: The True in the False (1996)
“Look beyond your self-importance and pain. You will know yourself better.”
Neamat Imam book The Black Coat
The Black Coat (2013)
Barry Long (1926–2003) Australian spiritual teacher and writer
Knowing Yourself: The True in the False (1996)
Yukio Mishima book The Temple of the Golden Pavilion
The Temple of the Golden Pavilion (1959).
Context: What transforms this world is — knowledge. Do you see what I mean? Nothing else can change anything in this world. Knowledge alone is capable of transforming the world, while at the same time leaving it exactly as it is. When you look at the world with knowledge, you realize that things are unchangeable and at the same time are constantly being transformed. You may ask what good it does us. Let's put it this way — human beings possess the weapon of knowledge in order to make life bearable. For animals such things aren't necessary. Animals don't need knowledge or anything of the sort to make life bearable. But human beings do need something, and with knowledge they can make the very intolerableness of life a weapon, though at the same time that intolerableness is not reduced in the slightest. That's all there is to it.
Barry Long (1926–2003) Australian spiritual teacher and writer
Knowing Yourself: The True in the False (1996)
Robert M. Pirsig book Zen and the Art of Motorcycle Maintenance
Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 7
Context: When you look directly at an insane man all you see is a reflection of your own knowledge that he's insane, which is not to see him at all. To see him you must see what he saw and when you are trying to see the vision of an insane man, an oblique route is the only way to come at it.
Barry Long (1926–2003) Australian spiritual teacher and writer
Knowing Yourself: The True in the False (1996)
Michel Foucault (1926–1984) French philosopher
“Technologies of the Self,” Ethics, Subjectivity and Truth (1994), p. 228