Intuition

(1) If you will seriously consider with me what the intuition is not, I think my words will find in you an inner response.

The intuition is not a welling forth of love to people, and, therefore, an understanding of them. Much that is called the intuition is recognition of similarities, and the possession of a clear analytical mind. Intelligent people, who have lived in the world for some time, and who have experienced much, and who have contacted many other people, can usually sum up with facility the problems and dispositions of others, provided they are interested. This they must not, however, confound with the intuition.

The intuition has no relation to psychism, either higher or lower; the seeing of a vision, the hearing of the Voice of the Silence, a pleased reaction to teaching of any kind, does not infer the functioning of the intuition. It is not only the seeing of symbols, for that is a special sort of perception, and the capacity to tune in on the Universal Mind upon that layer of Its activity which produces the pattern-forms on which all etheric bodies are based. It is not intelligent psychology, and a loving desire to help. That emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul.

Intuition is the synthetic understanding which is the prerogative of the soul, and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the Monad, and towards the integrated and, perhaps (even if only temporarily) co-ordinated and at-oned personality. It is the first indication of a deeply subjective unification, which will find its consummation at the third initiation.

Intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. At its highest point, it is known as that Universal Love, which has no relation to sentiment or to the affectional reaction, but is, predominantly, in the nature of an identification with all beings. Then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms.

Intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. This brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established, and the sense of superiority and separateness recedes into the background.

Intuition, therefore, brings with its appearance three qualities: Illumination, . . . Understanding . . . Love . . . These three words sum up the three qualities or aspects of the intuition, and can be covered by the word, universality, or the sense of universal Oneness.

(2) Let us now consider the intuition, which is the opposite of illusion, remembering that illusion imprisons a man upon the mental plane, and surrounds him entirely with man-made thought-forms, barring out escape into the higher realms of awareness, or into that loving service which must be given in the lower worlds of conscious, manifested effort.

The major point I would seek to make here, is that the intuition is the source or the bestower of revelation. Through the intuition, progressive understanding of the ways of God in the world, and on behalf of humanity are revealed; through the intuition, the transcendence and the immanence of God is sequentially grasped; . . . through the intuition man arrives at the experience of the kingdom of God, and discovers the nature, the type of lives and of phenomena, and the characteristics of the Sons of God as they come into manifestation. Through the intuition, some of the plans and purposes working out through the manifested created worlds, are brought to his attention, and he is shown in what way he and the rest of humanity can co-operate and hasten the divine purpose; through the intuition, the laws of the spiritual life, which are the laws governing God Himself, conditioning Shamballa, and guiding the Hierarchy, are brought to his notice progressively, and as he proves capable of appreciating them and working them.

(3) The intuition is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect of truth, known by the soul, emanating from the world of ideas, and being of the nature of those energies which produce all that is known and seen. These truths are always present, and these laws are ever active, but only as the mind is trained and developed, focussed, and open-minded can they be recognised, later understood, and finally adjusted to the needs and demands of the cycle and time.

(4) The intuition which guides all advanced thinkers into the newer fields of learning, is but the forerunner of that omniscience which characterises the soul.

(5) The ignorant and the wise meet on common ground as extremes always do. In between are those who are neither totally ignorant nor intuitively wise. They are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind’s eye, and that which only the higher or abstract mind can formulate and know. This ultimately merges in the intuition, which is the “knowing faculty” of the intelligent and practical mystic who – relegating the emotional and feeling nature to its own place – uses the mind as a focussing point and looks out through that lens upon the world of the soul.

(6) Intuition reveals not the way ambition can be fed, nor the manner in which desire for selfish advancement can be gratified.

(7) Only as the man becomes intuitive does he become of use in a Master’s group. . . . When (the intuition) is beginning to function, then the disciple can pass from the stage of probation to that of acceptance in a Master’s group.

(8) That which is the opposite pole of illusion is, as you well know, the intuition. The intuition is that recognition of reality which becomes possible as glamour and illusion disappear. An intuitive reaction to truth will take place when – along a particular line of approach to truth – the disciple has succeeded in quieting the thought-form-making propensities of the mind, so that light can flow directly, and without any deviation, from the higher spiritual worlds.

(9) Once man is impersonal and free from the reactions of the lower self, and his consciousness is illumined by the clear light of the intuition, then his “window of vision” becomes clarified and his sight into reality is unimpeded. Obstructions (always erected by humanity itself) are removed, and he sees all life and form in their true relation and can comprehend, and even occultly “see”, the “passage of the energies”.

(10) Something of the quality and the revelatory power of the intuition is known by all disciples; it constitutes at times (from its very rarity) a major “spiritual excitement”. It produces effects and stimulation; it indicates future receptivity to dimly sensed truths, and is allied – if you could but realise it – with the entire phenomena of prevision. A registration of some aspect of intuitional understanding is an event of major importance in the life of the disciple who is beginning to tread the Path to the Hierarchy. It provides testimony, which he can recognise, of the existence of knowledges, wisdom and significances, of which the intelligentsia of humanity are not yet aware; it guarantees to him the unfolding possibility of his own higher nature, a realisation of his divine connections, and the possibility of his ultimate highest spiritual attainment.

(11) The power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. The intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity, and to see that reality free from glamour and the illusions of the three worlds. When the intuition functions in any human being, he is enabled to take direct and correct action, for he is in touch with the Plan, with pure and unadulterated fact and undistorted ideas – free from illusion and coming direct from the divine or universal Mind. The unfoldment of this faculty will bring about a world recognition of the Plan, and this is the greatest achievement of the intuition in this present world cycle. When that Plan is sensed, there comes the realisation of the unity of all beings, of the synthesis of world evolution and of the unity of the divine objective. All life and all forms are seen in their true perspective; a right sense of values and of time then eventuates. When the Plan is truly intuited and at first hand, then constructive effort becomes inevitable and there is no lost motion. It is the partial realisation of the Plan and its interpretation at second or third hand by the ignorant, which is responsible for the wasted effort and the foolish impulses which characterise the present occult and world organisations.

(12) By learning to break through the glamour in their own lives and to live in the light of the intuition, disciples can strengthen the hands of Those Whose task it is to awaken the intuition in man.

(13) (The disciple) learns, finally, to substitute the intuition – with its swiftness and its infallibility – for the slow and laborious work of the mind, with its deviousness, its illusions, its errors, its dogmatisms and its separative thinking and cultures.

Leave a Comment