Means of knowledge are sensory perception, inference and holy scriptures.

What knowing means. - Non ridere, non lugere, neque detestari, sed intelligere! says Spinoza as simply and sublimely as is his wont. Yet in the final analysis, what is this intelligere other than the way we become sensible of the other three? A result of the different and conflicting impulses to laugh, lament, and curse? Before knowledge is possible, each of these impulses must first have presented its one-sided view of the thing or event; then comes the fight between these one-sided views,...

Knowing something and understanding it were not the same thing.

Native scholar Greg Cajete has written that in indigenous ways of knowing, we understand a thing only when we understand it with all four aspects of our being: mind, body, emotion, and spirit. I came to understand quite sharply when I began my training as a scientist that science privileges only one, possibly two, of those ways of knowing: mind and body. As a young person wanting to know everything about plants, I did not question this. But it is a whole human being who finds the beautiful path.

To know is one thing, and to know for certain that we know is another.

Knowledge can only be got in one way, the way of experience; there is no other way to know.

I say that it is possible to have some knowledge without the help of the senses. For in the Divine Mind all knowledge exists from eternity, and not only is there in it certain knowledge of universals but also of all singulars. ...Similarly, intelligence receiving irradiation from the primary light see all knowable things, both universal and singulars, in the primary light itself. Moreover, the Divine Mind, in the reflection of its intelligence upon Itself, knows the very things which come after Itself, because it is itself their cause. Therefore, those who are without any senses have true knowledge.

Truths are known to us in two ways: some are known directly, and of themselves; some through the medium of other truths. The former are the subject of Intuition, or Consciousness; 4 the latter, of Inference.

It belongeth to us to have three manner of knowings: the first is that we know our Lord God; the second is that we know our self: what we are by Him, in Nature and Grace; the third is that we know meekly what our self is anent our sin and feebleness. And for these three was all the Shewing made, as to mine understanding.

There are no shortcuts to knowledge, especially knowledge gained from personal experience. Following conventional wisdom and relying on shortcuts can be worse than knowing nothing at all.

To know: it is to see inside oneself.

Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.

"Confucius said, "To know that we know what we know, and that we do not know what we do not know, that is true knowledge.

There are two forms of knowledge, one genuine, one obscure. To the obscure belong all of the following: sight, hearing, smell, taste, feeling. The other form is the genuine, and is quite distinct from this. [And then distinguishing the genuine from the obscure, he continues:] Whenever the obscure [way of knowing] has reached the minimum sensibile of hearing, smell, taste, and touch, and when the investigation must be carried farther into that which is still finer, then arises the genuine way of knowing, which has a finer organ of thought.