Intuition is the source of scientific knowledge.
“The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.”
My brain is only a receiver, in the Universe there is a core from which we obtain knowledge, strength and inspiration. I have not penetrated into the secrets of this core, but I know that it exists.
My method is different. I do not rush into actual work. When I get a new idea, I start at once building it up in my imagination, and make improvements and operate the device in my mind. When I have gone so far as to embody everything in my invention, every possible improvement I can think of, and when I see no fault anywhere, I put into concrete form the final product of my brain.
From Neel Burton M.D.
in Zen practice, a kōan is a paradox or riddle that encourages the apprentice to connect the dots by subverting the rational and egotistic mind.
One day, a monk said to Joshu, “Master, I have just entered the monastery. Please give me instructions.”
Joshu replied, “Have you had your breakfast?”
“Yes, I have.”
“Then wash your bowls.”
The monk understood something.
Before reading on, try to work it out for yourself. You will have to shift gears, or pass into neutral…
The monk may have understood that life is to be found in all of life; that life, at all times, is right in front of us, simply waiting to be lived. Suddenly it is so obvious, but it is not something that the rational, task-driven mind seems able either to grasp or to remember.
Socrates is often held up as a paradigm of reason and philosophy. Yet, he seldom claimed any real knowledge. All he had, he said, was a daimonion or ‘divine something’, an inner voice or sense that prevented him from making grave mistakes such as getting involved in politics or escaping Athens: “This is the voice which I seem to hear murmuring in my ears, like the sound of the flute in the ears of the mystic.” In the Phaedrus, Socrates goes so far as to say:
Madness, provided it comes as the gift of heaven, is the channel by which we receive the greatest blessings… the men of old who gave things their names saw no disgrace or reproach in madness; otherwise they would not have connected it with the name of the noblest of arts, the art of discerning the future, and called it the manic art… So according to the evidence provided by our ancestors, madness is a nobler thing than sober sense… madness comes from God, whereas sober sense is merely human.
In the Meno, which features Meno in conversation with Socrates, Plato explores the nature of intuition. After Socrates has applied his method, Meno confesses that he is unable to define virtue, even though he has delivered many speeches on the subject. He compares Socrates to the flat torpedo fish, which torpifies or numbs all those who come near it: “And I think that you are very wise in not leaving Athens, for if you did in other places as you do here, you would be cast into prison as a magician.” Socrates, the paradigm of reason and philosophy, is the very embodiment of a kōan.
Meno asks Socrates how he will look for virtue if he does not know what it is:
And how will you enquire, Socrates, into that which you do not know? What will you put forth as the subject of enquiry? And if you find what you want, how will you ever know that this is the thing which you did not know?
Socrates says that he has heard from certain wise men and women ‘who spoke of things divine’ that the soul is immortal, has been born often, and has seen all things on earth and below. Since the soul already knows everything, ‘learning’ consists merely in recollecting that which is already known. Socrates traces a square in the dirt and asks one of Meno’s slave boys a series of questions that lead the uneducated boy, effectively, to derive Pythagoras’ theorem. This, says Socrates, demonstrates that there is something in the theory.
Reason is not the only road to knowledge. In the Nicomachean Ethics, Aristotle says that the types of disposition (hexis) by which the soul can arrive at truth are five in number: (1) scientific knowledge (episteme), which arrives at necessary and eternal truths by deduction and induction; (2) art or technical skills (techne), which is a rational capacity to make; (3) practical wisdom (phronesis), which is a rational capacity to secure the good life, and includes the political art; (4) intuition (nous), which apprehends the first principles or unarticulated truths from which scientific knowledge is derived; and (5) philosophic wisdom (sophia), which is scientific knowledge combined with intuition of the things that are highest by nature.
What is interesting in Aristotle’s schema is that scientific knowledge (and reason more broadly) is not independent of intuition. Rather, it is intuition that makes scientific knowledge possible. Centuries later, Locke made a similar point in contrasting intuition and demonstration: demonstration requires conscious steps, but each step is or should be intuitive. At the very least, intuition underpins the reasoning process, since fundamental axioms and elementary rules of inference cannot be established by any other means—and, of course, the same is also true of our fundamental moral beliefs, of ‘practical wisdom’. Today, there is a summit in Antarctica called ‘Intuition Peak’ in honor of the role of intuition in the advancement of human knowledge.
My own personal insights on the concept of intuition is that while I initially began to describe the process of the knowledge I had gained when I first connected to source in a very potent way I would say to others, “I was just intuited the information.”
Upon reflection many decades later I realized that while some personal insights, knowledge, and prior experiences were handy in guidance on where to look for connection, I knew chance had nothing to do with my how I went about seeking and knowing in what direction I should go. I connected strongly from the very beginning and learned practices on how to create an even stronger connection over time.
Over the years the science has ever since continued to reveal the reasoning behind my initial insights on how to go about connection to source. I am very comfortable saying now that I was, “Divined the information.”
While I did do a lot of the right work prior to the connection I knew I was actually shown where to take my body, mind, spirit, and soul to be able to tap into the highest of consciousness available. On reflection it seems that in the practices I developed I was able to switch out what should have been my own intuition for that of simply being able to be guided by source. Divinedtuition.