Inter -  Faiths  Dialogue

Interreligious dialogue : The Saints > Revelation & Intuition

Onelittleangel > The Saints > Revelation & Intuition
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B ut possess yourself of It by the very elimination of [individual] being, and you hold a marvel! Thrusting forward to This, attaining, and resting in Its content, seek to grasp It more and more, understanding It by that intuitive thrust alone, but knowing its greatness by the beings that follow upon It and exist by Its power.

Philosophy / Néoplatonism 3662 | 
Enneads, 30:3: 10; in Porphyry, Life Of Plotinus, Turnbull, 1936; p. 116 

N atural knowledge is that which the soul can acquire through the use of its natural faculties and powers when investigating creation and the cause of creation -- in so far, of course, as this is possible for a soul bound to matter… Supranatural knowledge, on the other hand, is that which enters the intellect in a manner transcending its own means and power; that is to say, the intelligible objects that constitute such knowledge surpass the capacity of an intellect joined to a body, so that a knowledge of them pertains naturally only to an intellect which is free from the body. Such knowledge is infused by God alone when He finds an intellect purified of all material attachment and inspired by divine love.

Christianity / Orthodoxy 3372 | 
St. Theodoros, the Great Ascetic in Theoretikon: ("Philokalia (Vol. 2)", pp. 39-40) 

T hen said Mahamati: Pray tell us, Blessed One, what is the nature of Self-realization by reason of which we shall be able to attain Transcendental Intelligence?
The Blessed One replied: Transcendental Intelligence rises when the intellectual-mind reaches its limit and, if things are to be realized in their true and essence nature, its processes of mentation, which are based on particularized ideas, discriminations and judgments, must be transcended by an appeal to some higher faculty of cognition, if there be such a higher faculty. There is such a faculty in the intuitive-mind (Manas), which as we have seen is the link between the intellectual-mind and Universal Mind. While it is not an individualized organ like the intellectual-mind, it has that which is much better direct dependence upon Universal Mind. While intuition, does not give information that can be analyzed and discriminated, it gives that which is far superior, self-realization through identification.

Buddhism / Mahayana 2585 | 
Ch VII, p.315, in Dwight Goddard, A Buddhist bible 

I ntuitive-mind is one with Universal Mind by reason of its participation in Transcendental Intelligence and is one with the mind-system by its comprehension of differentiated knowledge. Intuitive-mind has no body of its own nor any marks by which it can be differentiated. Universal Mind is its cause and support but it is evolved along with the notion of an ego and what belongs to it, to which it clings and upon which it reflects. Through intuitive-mind, by the faculty of intuition which is a mingling of both identity and perceiving, the inconceivable wisdom of Universal Mind is revealed and made realizable. Like Universal Mind it can not be the source of error.

Buddhism / Mahayana 2575 | 
Ch.IV, p.307, in Dwight Goddard, A Buddhist bible 

B etween Universal Mind and the individual discriminating mind is the intuitive-mind which is dependent upon Universal Mind for its cause and support and enters into relations with both. It partakes of the universality of Universal Mind, shares its purity, and like it, is above form and rnomentariness. It is through the intuitive-mind that the good non-outflowings emerge, are manifested and are realized. Fortunate it is that intuition is not momentary for if the enlightenment which comes by intuition were momentary the wise would lose their "wiseness" which they do riot. But the intuitive-mind enters into relations with the lower mind-system, shares its experiences and reflects upon its activities.

Buddhism / Mahayana 2574 | 
Ch.IV, p.307, in Dwight Goddard, A Buddhist bible 

I t means that Buddhas and Bodhisattvas are not enlightened by fixed teachings but by an intuitive process that is spontaneous and natural.

Buddhism / Mahayana 2531 | 
Diamond Sutra, 7, in Dwight Goddard, A Buddhist bible 

M y learning is different from that of others in the fact that with me every word comes spontaneously. Although I have uttered tens of thousands of words, they all are expressions of what is within me, and nothing more has been added. Recently someone has commented of me that aside from [Mencius'] saying, "First build up the nobler part of your nature” (1) I had nothing clever. When I heard this, I said, "Very true indeed."

Confucianism / Neo Confucianism 2406 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 34:5a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 

C huang Tzu and Hui Tzu were taking a leisurely walk along the dam of the Hao River. Chuang Tzu said, "The white fish are swimming at ease. This is the happiness of the fish."
"You are not fish," said Hui Tzu. "How do you know its happiness?"
"You are not I," said Chuang Tzu. "How do you know that I do not know the happiness of the fish?"
Hui Tzu said, "Of course I do not know, since I am not you. But you are not the fish, and it is perfectly clear that you do not know the happiness of the fish."
"Let us get at the bottom of the matter," said Chuang Tzu. "When you asked how I knew the happiness of the fish, you already knew that I knew the happiness of the fish but asked how. I knew it along the river."

Daoism 2264 | 
Chuang Tzu, ch. 17 (shool of Tchuang Tzu), NHCc, 6:28a-29a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 

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