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There are three ways to understand things. If somebody tells you something, who you respect, you'll say, Okay, since you are saying it, I'll believe it. Second way is that, This is what my concept is, so I'll believe it. But the third way is a very independent way, which is called, seeing is believing. That you see, that you feel, you realize practically, without anybody's concept, but actually be able to realize it completely, completely independently. And then feel it. And this is what I beg of every premie to do. Instead of to follow a bunch of concepts down the line, see this Knowledge, believe this Knowledge -— by yourself, independent of any concepts, any thoughts, any ideas.
--
Denver, Colorado, May 12, 1974

 

Maharaji (Prem Rawat)

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Carnap calls such concepts as point, straight line, etc., which are given by implicit definitions, improper concepts. Their peculiarity rests on the fact that they do not characterize a thing by its properties, but by its relation to other things. Consider for example the concept of the last car of a train. Whether or not a particular car falls under this description does not depend on its properties but on its position relative to other cars. We could therefore speak of relative concepts, but would have to extend the meaning of this term to apply not only to relations but also to the elements of the relations.

 

Hans Reichenbach

 

Can we call something with which the concepts of position and motion cannot be associated in the usual way, a thing, or a particle? And if not, what is the reality which our theory has been invented to describe?
The answer to this is no longer physics, but philosophy. ... Here I will only say that I am emphatically in favour of the retention of the particle idea. Naturally, it is necessary to redefine what is meant. For this, well-developed concepts are available which appear in mathematics under the name of invariants in transformations. Every object that we perceive appears in innumerable aspects. The concept of the object is the invariant of all these aspects. From this point of view, the present universally used system of concepts in which particles and waves appear simultaneously, can be completely justified. The latest research on nuclei and elementary particles has led us, however, to limits beyond which this system of concepts itself does not appear to suffice. The lesson to be learned from what I have told of the origin of quantum mechanics is that probable refinements of mathematical methods will not suffice to produce a satisfactory theory, but that somewhere in our doctrine is hidden a concept, unjustified by experience, which we must eliminate to open up the road.

 

Max Born

 

Any concepts or words which have been formed in the past through the interplay between the world and ourselves are not really sharply defined with respect to their meaning: that is to say, we do not know exactly how far they will help us in finding our way in the world. We often know that they can be applied to a wide range of inner or outer experience, but we practically never know precisely the limits of their applicability. This is true even of the simplest and most general concepts like "existence" and "space and time". Therefore, it will never be possible by pure reason to arrive at some absolute truth.
The concepts may, however, be sharply defined with regard to their connections... a group of connected concepts may be applicable to a wide field of experience and will help us to find our way in this field. But the limits of the applicability will in general not be known, at least not completely...

 

Werner Heisenberg

 

"What has increasingly happened in the last few decades is that many Muslims, it seems, have used and are using the criteria of the kuffar. Thus there has been, by them, a rejection, knowingly or unknowingly, of the fundamental Muslim truth that only Allah Subhanahu wa Ta'ala is the provider of ilm al-yaqin: of that knowledge about which we can be certain. Allah Subhanahu wa Ta'ala says: "They had no knowledge of such things: only assumptions, and assumptions are no guide to Truth." (53:28 Interpretation of Meaning). Instead of the criteria of the reliance upon Allah Subhanahu wa Ta'ala, there has been a reliance upon the fallible concepts, categories and ideas which the kuffar have manufactured and to which they have assigned names and terms, which concepts, categories and ideas the kuffar, and those following them or imitating them, believe give them, or will lead them to, understanding, knowledge, and truth. However, all these manufactured concepts, categories and ideas are based upon certain conjectures and assumptions which the kuffar have made."

 

David Myatt

 

So you must ask this question, put this question to yourself, whether your mind can be empty of all its past and yet retain the technological knowledge, your engineering knowledge, your linguistic knowledge, the memory of all that, and yet function from a mind that is completely empty. The emptying of that mind comes about naturally, sweetly without bidding, when you understand yourself, when you understand what you are. What you are is the memory, bundle of memories, experiences, thoughts. When you understand that, look at it, observe it; and when you observe it, see in that observation that there is no duality between the observer and the observed; then when you see that, you will see that your mind can be completely empty, attentive, and in that attention you can act wholly, without any fragmentation.

 

Jiddu Krishnamurti