All knowledge is by definition knowledge of absolute Reality; which is to say that Reality is the necessary, unique and essential object of all possible knowledge. While it is true that there are kinds of knowledge which seem to have other objects, this is not insofar as they are Knowledge but insofar as they are modalities or limitations of it; and if these objects seem not to be Reality, this is so not insofar as they are objects of Knowledge, but insofar as they are modalities or limitations of the One Object, which is God seen by God. [GTUFS: EyeHeart, On Knowledge]

Knowledge is total or integral to the extent that its object is the most essential and thus the most real. [GTUFS: RootsHC, Preface]

Knowledge (liberating): If we are able to conceive of the pure Absolute, that is because our Intellect, which is “uncreated and uncreatable,” penetrates “to the very depths of God”; once again the Transcendent and the Immanent are One and the same. Liberating Knowledge consists in being aware of the nature of things, because it is in the nature of things that we should be aware of it. [GTUFS: HaveCenter, Universal Categories]

Knowledge (mental / heart / faith): In rational or mental knowledge, the transcendent realities grasped by thought are separated from the thinking subject; in properly intellectual or heart knowledge, the principial realities grasped by the heart are themselves prolonged in intellection; heart knowledge is one with what it knows, it is like an uninterrupted ray of light . . . Apart from these two modes there is a third, and this is the knowledge of faith. Faith amounts to an objectivized heart knowledge; what the microcosmic heart does not tell us, the macrocosmic heart – the Logos – tells us in a symbolic and partial language, and this for two reasons: to inform us concerning that of which our soul is urgently in need, and to awaken in us as far as possible the remembrance of innate truths. If there is an intrinsically direct knowledge, which nevertheless is extrinsically objectivized as to its communication, there must correlatively be a knowledge which in itself is indirect, but which nevertheless is subjective as to its operation, and this is the discernment of objective things from the starting point of their subjective equivalents, given that reality is one; for there is nothing in the macrocosm that does not derive from the metacosm and which is not to be found again in the microcosm. Direct and inward knowledge, that of the Heart-Intellect, is what the Greeks called gnosis; the word “esoterism” – according to its etymology – signifies gnosis inasmuch as it de facto underlies the religious, and thus dogmatic doctrines. [GTUFS: EsoterismPW, Understanding Esoterism]

Knowledge (of the relative / absolute): In reality, knowledge of the contingent and the relative is necessarily contingent and relative; not in the sense that it would not be adequate – because adequacy is the very nature of knowledge – but in the sense that we can only perceive one aspect of the object at a time, and this depends on our standpoint, that of the subject, precisely. Only knowledge of the Absolute is absolute, and it is so because, in gnosis, the Absolute knows itself in the depths of the human subject; this is the whole mystery of divine immanence in the microcosm. [GTUFS: HaveCenter, Universal Categories]

Knowledge (principial) / Rationalism: It is worth recalling here that in metaphysics there is no empiricism: principial knowledge cannot stem from any experience, even though experiences – scientific or other – can be the occasional causes of the intellect’s intuitions. The sources of our transcendent intuitions are innate data, consubstantial with pure intelligence, but de facto “forgotten” since the “loss of Paradise”; thus principial knowledge, according to Plato, is nothing other than a “recollection,” and this is a gift, most often actualized by intellectual and spiritual disciplines, Deo juvante. Rationalism, taken in its broadest sense, is the very negation of Platonic anamnesis; it consists in seeking the elements of certitudes in phenomena rather than in our very being. [GTUFS: RootsHC, Preface]