For this article, and the next two, we will dive back into the psychology of human consciousness. In this article we will focus on a very interesting topic, that of the rational mind vs. the intuitive mind.
This article seeks to show that there should be no “vs.” involved in this distinction. This means that there is no competition where one should achieve dominance over the other.
Each of these aspects of the human mind need to be highlighted and balanced in order for each person to be able to rise to their highest potential for the greatest good.
Both of these aspects of consciousness are equally available to each and every person regardless of their gender, age, race, religion, background, personality type, education level, or career choice.
The root of this division lies within the atrocious habit humans have of stereotyping others.
Stereotyping is a weak and lazy use of the mind. One who stereotypes is not thinking for themselves or having independent thoughts. They are regurgitating harmful and inaccurate generalizations that do nothing to further humanity. They only lead to divisions, anger, hatred, misunderstandings, injustice and elitism.
Enough is enough with the stereotyping, please. As humans we must move beyond this lazy use of the mind. This means stereotyping of all kinds.
The Mind: Rational Mind vs. Intuitive Mind
Here we will say that true wisdom is the perfect balance of the rational and intuitive minds.
Keith Critchlow writes, “Wisdom is as much right action as it is right thinking and right being. Left to itself, the human mind tends to confuse itself through over-elaboration and one-sided concerns rather than seek the wisdom of intuition.”
Later he says, “Intuition is a word that has suffered from recent debasement as it means literally being taught – given tuition – from within.”
Unification of the Conscious and Unconscious
“The function of intuition is to inform intelligence.
In your illusion the unbridled predominance of intuition will tend to keep an entity from the greater polarizations [spiritual evolution on the positive path] due to the vagaries [outlandish, erratic or whimsical notions] of intuitive perception.
As you may see, these two types of brain structure need to be balanced in order that the net sum of experiential catalyst will be polarization and illumination, for without the acceptance by the rational mind of the worth of the intuitive faculty the creative aspects which aid in illumination will be stifled.”1
There are two schools of thought in current favor: The over-reliance on the conscious reasoning mind and an over-reliance on the unconscious emotional mind.
These two schools must be balanced and unified.
Over-reliance on the Conscious Reasoning Mind:
“This school believes that the conscious mind and the intellect have all the answers, but to this school this means that the conscious mind is analytical above all, and that it can find all the answers through reason alone.
In scholarly circles, and many that are not scholarly at all, the intellect is equated only with the critical faculties, so that the more diagnostic you are the more intellectual you are considered.
There has been on the one hand a too great reliance upon the conscious mind – while its characteristics and mechanisms were misunderstood – so that proponents of the “conscious-reasoning-mind-above-all” theories advocate a use of intellect and reasoning powers, while not recognizing their source in the inner self.
The conscious mind was expected to perform alone, ignoring the highly intuitive inner information that is also available to it. It was not supposed to be aware of such data.
Yet any individual knows quite well that intuitive hunches, important precognitive information or clairvoyant material has often risen to conscious knowledge. Usually it is shoved away and disregarded because you have been taught that the conscious mind should not hold with such “nonsense.”
The nightly, or unconscious, portions of your personalities have become strangers to you – for as you identify with what you think of as your rational intellect, then you identify it further with the daytime hours, with the objective world that becomes visible in the morning, with the clear-cut physical objects that are then before your view.”2
Over-reliance on the Unconscious Emotional Mind:
“On the other hand there are those who stress the great value of the inner self, the emotional being, at the expense of the conscious mind.
They believe the answers are in feelings and emotions.
Because the conscious mind has been so stressed (while stripped of many of its characteristics), there has been an overreaction occurring in some circles in which normal consciousness is being put down.
These theories hold that the intellect and usual consciousness are far inferior to the inner ‘unconscious” portions of being. And that all the answers are hidden from view.
The followers of this belief consider the conscious mind in such derogatory terms that it almost seems to be a supercilious cancer that sprouted like a growth upon human’s psyche – impeding rather than aiding their progress and understanding.
Emotion and imagination are being considered as far superior.
The displaced powers of consciousness are still being assigned to the unconscious, and great efforts are being made to reach what seem to be normally inaccessible areas of awareness.
To this end drugs are utilized, cults set up, and there are methods and training manuals galore.
Yet there is nothing basically inaccessible about such “inner” knowledge or experience.
It can all be quite conscious, and utilized to enrich the reality that you know.
The conscious mind is not some prodigal child or poor relative of the self. It can quite freely focus into inner reality when you understand that it can. You again, have a conscious mind. You can change the focus of your own consciousness.”3
Both Groups
“Both groups are wrong.
Intellect and feeling together make up your existence.
Both groups ignore the miraculous unity of the psyche, the fine natural inter-workings that exist between the so-called conscious mind and the so-called unconscious – the incredibly rich interaction as each gives and takes.
Neither school understands the flexibility and the possibilities that are inherent within the conscious mind, and mankind has barely begun to use its potentials.”4
The Rational Intellect
“The intellect is a great organizer.
Its primary function is to make clear deductions and distinctions involving the personality’s relationship with the world.
One of the intellect’s main purposes is to give you a conscious choice in a world of probabilities.
To do that properly the intellect is to make clear, concise decisions, on its level, of matters that are its concern, and therefore to present its own picture of reality to add to the entire construct.
On the one hand you have been told to identify yourselves almost completely with your intellects.
Yet you have been taught that the intellect, the “flower of consciousness,” is a frail, vulnerable adjunct – again, a chance creation, without meaning and without support – without support because you believe that “beneath it” lie “primitive, animalistic, bloody instincts,” against which reason must exert what strength it has.
I want to remind you here not to identify with your intellects alone, but to enlarge your scopes of identity.
Automatically those other, often-shunted-aside characteristics begin to add their richness, fulfillment, and vitality to your lives effortlessly.
I do not mean to speak of reason in derogatory terms, for it is well suited to its purposes, which are vital in your reality.
It is also true that in the deepest terms you have not developed your reasoning, so that your version of it is bound to result in some distortions.
Nor do I mean to agree with those who ask you to use your intuitions and feelings at the expense of your reason.”5
The Reasoning Mind
“The reasoning mind is a uniquely human and physical phenomenon. It depends upon conscious thinking, problem-solving methods, and it is a natural human blossoming, a spectacular mental development in its own framework of activity.
Reasoning, as you are familiar with it, is the result of mental or psychic processes functioning in a space-time context, and in a particular fashion.
To some extent reasoning—as you are familiar with it—is the result of a lack of available knowledge.
You try to “reason things out,” because the answer is not in front of you. If it were, you would “know,” and hence have no need to question.
Your reasoning as you now use it deals primarily with reality by dividing it into categories, forming distinctions, following the “laws” of cause and effect — and largely its realm is the examination of events already perceived. In other words, it deals with the concrete nature of ascertained events that are already facts in your world.
Your reasoning can deal only with results of your physical perception, however — at least with the training your societies have allowed it.
You have in fact denied your reasoning the results of important data, for you have taught it to distrust the psychic faculties.
The reasoning mind is highly necessary, effective, and suitable for physical existence, and for the utilization of free will, which is very dependent upon perception of clearly distinguishable actions. In the larger framework of existence, however, it is simply one of innumerable methods of organizing data. A psychological filing system, if you prefer.
The reasoning mind, as you have used it thus far, roughly since the birth of Christianity, has confined its reasoning abilities to a very narrow spectrum of reality.
It has seen the value of life largely only as that life conforms to its own standards.
That is, the reasoning mind, as you have used it, considers that only reasoning creatures are capable of understanding life’s value. Other forms of life have almost seemed beside the point, their value considered only insofar as they were of service to man.
Life is sacred – all life – and again, all life seeks value fulfillment, not simply physical survival.”6
Reasoning as a Necessity in Physical Reality
“You reason out your position. Otherwise your free will would have no meaning in a physical framework, for the number of choices available would be so multitudinous that you could not make up your mind to act within time.
With all the opportunities of creativity, and with your own greater knowledge instantly available, you would be swamped by so many stimuli that you literally could not physically respond, and so your particular kinds of civilization and science and art could not have been accomplished—and regardless of their flaws they are magnificent accomplishments, unique products of the reasoning mind.
Without the reasoning mind the artist would have no need to paint, for the immediacy of his mental vision would be so instant and blinding, so mentally accomplished, that there would be no need to try any physical rendition of it.
You have, however, become so specialized in its use, so prejudiced in its favor that your tendency is to examine all other kinds of consciousness using the reasoning mind as the only yardstick by which to judge intelligent life.
You are surrounded everywhere by other kinds of consciousness whose validity you have largely ignored, whose psychic brotherhood you have dismissed.
It is not that you overuse the intellect as a culture, but that you rely upon it to the exclusion of all other faculties in your approach to life.
It seems, because of the definitions you have been taught, that there is only one narrow kind of rationality, and that if you forsake the boundary of that narrow definition, then you become irrational, fanatic, mad, or whatever.
Your system has frowned upon many experiences, considering them eccentric behavior in an adverse fashion, since your belief systems have so regimented behavior, and so narrowly defined sanity.
The thin, cold “rationality” that is recognized as such is instead a fake veneer covering a far deeper spontaneous rationality, and it is the existence of that magical rationality that provides the basis for the intellect to begin with.
The rationality that you accept is then but one small clue as to the spontaneous inner rationality that is a part of each natural person.
The rules of the rational world are filled with holes. The rational world’s views do not represent the bulwarks of safety, but are instead barriers to the full use of the intellect, and of the intuition.
The intellect can take it for granted that its own information is not all the information you possess. It can realize that its own knowledge represents the tip of the iceberg.
In practical terms you are indeed supported by a greater body of knowledge than you consciously realize, and by the magical, spontaneous fountain of action that forms your existence.
The intellect can then realize that it doesn’t have to go it all alone: Everything does not have to be reasoned out, even to be understood.
The intellect is basically able to handle many kinds of information, and information systems. It is far more flexible than you presently allow it to be.
It can handle several main world views at once, realizing that they are each methods of perceiving and approaching reality.
The intellect does try to order experience, to make sense out of perception.
When it is enriched by having in its possession several world views, then it does an excellent job of merging those into meaningful patterns, of sorting information and sending it to the proper places, so to speak.
When it is given only one world view, and only one group of assumptions, its orderly nature causes it to throw out all information that does not fit.
It is almost forced to make an orderly picture, say like a jigsaw puzzle picture, while being denied half of the pieces.
The intellect is not to blame. It does the best it can under those conditions.”7
The Development of the Intellect
“Your intellect is a part of you – a vital, functioning portion of your cognitive processes – but it does not contain your identity.
A child discovers its own intellect, as it discovers its own feelings. Feelings come “first.”
The child’s feelings give rise to curiosity, to thoughts, to the operation of the intellect.
The child identifies with its own psychic reality first of all – then discovers its feelings, and claims those, and discovers its thoughts and intellect, and claims those.
By the time you are an adult, however, you have been taught to disconnect your identity from your feelings as much as possible, and to think of your personhood in terms of your intellectual orientation.
Your identity seems to be in your head. Your feelings and your mental activity therefore appear, often, quite contradictory.
You try to solve all problems through the use of reasoning alone.
You are taught to submerge the very intuitive abilities that the intellect needs to do its proper work – for the intellect must check with the feeling portions of the self for feedback, for support, for knowledge as to biological conditions.
Denied that feedback, it can spin on endless in frenzied dry runs.”8
The Rational Intellect Breeds Pessimism if Cut Off From the Intuition
“The intellect is brilliant, but on its own it is indeed in its way isolated both in time and in space in a way that other portions of the personality are not.
When the intellect is overly stressed, with all of the usual frameworks or rationales that go along with it, it can indeed become frightened, paranoid, because it cannot really perceive events until they have already occurred.
It does not know what will happen tomorrow, and since it is overly stressed, its paranoid tendencies can only fear the worst.
Now those tendencies are not natural to the intellect, but only appear when it is forced to operate in such an isolated fashion – isolated not only in time and space, but psychologically isolated from other portions of the personality that are meant to bring it additional information that it does not possess, a kind of magical support.
The so called rational approach to life, as it is practiced, is a highly pessimistic one, carrying along with it its own methods and “solutions” to problems, its own means of achieving ends and satisfying desires.
Many people are so steeped in that approach to life that they become psychologically blind to any other kind of orientation.
The intellect, then, can and does form strong paranoid tendencies when it is put in the position of believing that it must solve all personal problems alone – or nearly – and certainly when it is presented with any picture of worldwide predicaments.
The intellect has been taught to divorce itself from its source.
It realizes in that regard a sense of powerlessness, for to some extent it is philosophically cut off from its own source of power.
When it looks at the world of political events, the problems seem insoluble.
The rational approach, as it is now used, carries a basic assumption that anything that is wrong will get worse.
That belief is highly detrimental because it runs against the basic principles of life. Were this the case in your terms of history, the world would never have lasted a century.
When you believe that the worst will happen you must always be on guard.
In your culture people use the term “intellect” almost like a weapon to protect themselves against impending disaster. They must be alert for dangers of all kinds. They begin to collect evidence of danger so that any other kind of orientation to life seems foolhardy, and to be a realist means in that framework to look out for the worst.
When the intellect is improperly used it is as if the intellect feels required to somehow know or personally direct all the inner processes.
When the erroneous belief systems and negativity connected with so-called rational reason apply, then it is as if our person sees the target, but instead of directing his attention to it he concentrates upon all of the different ways that he could miss the target.
He has switched his attention from the target completely.
He has projected upon the present event the picture of his fears, rather than the picture of his original intent.
His body, responding to his mental images and his thoughts, brings out actions that mirror his confusion.”9
The Rational Approach Can Compound Problems when not backed up by the Intuition
“The rational approach insists that the best way to solve a problem is to concentrate upon it, to project its effects into the future, to ruminate upon its consequences, “to stare at the bare facts head on.”
This brings about an atmosphere in which the problem is compounded.
The intellect on its own – so it seems – must deal not only with the problem today, but with its effects in the projected disastrous tomorrows.
This well-intentioned concentration, this determination to solve the problem, this rational approach, then causes an even deeper sense of inadequacy.
The concentration upon the problem brings about a kind of mechanical repetition, a repeated type of hypnotic focus.
The intellect is a great organizer – along certain lines, so if this concentration is continued it begins to organize its perceptions and experience along the same lines.
It is a kind of misguided attempt to find order by finding data that agrees with itself.
It collects evidence to prove its point, because the rational mind, as you understand it, must have an acceptable reason for everything.
In the meantime, of course, quite valid rock-bed evidence that does not fit into the picture gradually becomes discarded, ignored, thrown away.
It is there but it is not used. It disappears as evidence, becomes inactive.
That method of problem-solving, need I say, is a poor one, and if anything it causes far more problems than it ever solves.”10
The Rational Approach Can Cut Humanity off From Nature if Not backed up by the Intuitions
“The rational approach is connected now with certain scientific ideas: life surrounded by chaos, the struggle for survival, and so forth.
I do not mean to put down the intellect. It is highly important, but it is, if you will forgive me, as natural as a cat’s whiskers. It is not some adjunct to nature, but a part of it.
I myself have heard it said that all other species preserve nature, while man has a propensity for destroying it.
I have myself heard it said that other creatures behave with a natural grace, save man.
I have myself heard it said that all of nature is content unto itself save man, who is filled with discontent.
Such thoughts follow “naturally” the dictums of so-called rational thought.
When you think such thoughts, you think of them at the most strained level of intellectual speculation – that is the thoughts seem self-evident to the intellect that is forced to operate by itself, relatively speaking, divorced from the self’s other faculties.
It then does indeed seem that man is somehow apart from nature – or worse, an ungrateful blight, almost a parasite, upon the face of the planet.
That view itself is a symptom of the intellect’s difficulty. In the position in which your culture places the intellect, it does see itself quite alone, separated both from other portions of the personality, from other creatures, and from nature itself.
Therefore science, for example, says that creatures – except for man – operate by blind instinct, and that term is meant to explain all of the complicated behavior of the other species.
Therefore the gulf between man and animals, the intellect and nature, seems to deepen.
Man identifies with what he thinks of as his logical thought, and the abilities of reasoning. These seem to suggest that he possesses an elegant, cool separation from nature that the animals for example do not.
He does not identify with the processes that make his logical thinking possible. Those processes are spontaneous and ‘unconscious,’ so it appears that anything outside of his conscious control must be undisciplined or chaotic, and lacking in all logic.
Only the reasoning mind, it seems, has any idea of order, discipline, or control.
Man is therefore set against his nature in his own mind, and he thinks he must control it.
The fact is that man’s consciousness can indeed become aware of those spontaneous processes.
But he himself has largely closed the door of comprehension, so that he only identifies with what he thinks of as his rational mind, and tries to forget as best he can those spontaneous processes upon which the mind rides so triumphantly.
He has often become frightened of his own creativity, then, since he has not trusted its source.”11
“The more disconnected we become from the Universal order,” writes Freddy Silva, “the more dysfunctional we become as a society. And the longer our umbilical connection remains severed, the more we rely on rationalism to explain our reason for being and the further we stray from spirituality.”
The Rational Approach Can Make You Feel Divorced From Your Body If Not Balanced with Intuition
“When you follow the so-called rational approach you are bound to feel threatened, divorced from your body.
Your thoughts and your body seem separate. Divisions seem to appear between the mental and the physical, where again, each are supported by those magical processes.
That rational approach goes against what I can only call life’s directives and life’s natural rhythms.
It is contradictory to biological integrity and again, it does not make sense.”12
The Rational Approach as Applied to False and Delusional Gender Divisions
“Your society has indeed considered the rational approach to be the masculine favored one, and teaches that the feminine qualities were those opposed to intellectual development.
All of these beliefs connected with the sex are of course erroneous, but they are part and parcel of that “rational” framework itself.
The divisions are arbitrary on your part.
The “masculine” intellect is the result of highly spontaneous processes of which it itself knows nothing.
The “feminine” intuitions are all too often considered undisciplined and unreasonable, are actually based upon calculations far more spectacular than those of which the conscious mind can conceive.
You have put sexual labels on the intellect and the emotions, so that they seem like opposites to you.
You have tried to divide mental and emotional characteristics between the two sexes, forcing a stereotyped behavior. The male who was intuitive or artistically gifted in certain ways often therefore considered himself homosexual, whether or not he is, because his emotional and mental characteristics seem to fit the female rather than the male sex.
The woman who has interests beyond those acceptable as feminine is often in the same position.
Because the intellect and the emotions were considered so separately, however, attempts to express intuitive abilities often resulted in, and often do result in, “unreasonable” behavior.
Instead, intellectual and intuitive behavior should be beautifully blended.”13
The Intellect as a Cultural and Social Phenomenon
“In a fashion the intellect is a cultural phenomenon. It is amazingly resilient.
Obviously, the mind can use its reasoning abilities, for example, to come to the conclusion that there is a single god behind the functioning of the world, that there are many gods, that divinity is a fantasy, and that the world itself springs from no reasonable source.
Like statistics, the reasoning abilities can be used to come to almost any conclusion.
This is done by taking into consideration within any given system of reasoning only the evidence that agrees with the system’s premises.
The intellect, I want to stress, is socially oriented. It is peculiarly suited to react to cultural information. It wants to see the world as it is seen by the minds of others.
Through that kind of action it helps form your cultural environment, the civilization of which you are justly proud.
The intellect, then, helps your species translate its own natural purposes and intents – the purposes and intents of the natural person – into their “proper” cultural context, so that those abilities the natural person possesses can benefit the civilization of its time.
The beliefs of the intellect operate then as powerful suggestions, particularly when the intellect identifies with those beliefs, so that there is little distance between the intellect and the beliefs that it holds as true.
Your beliefs bring you into correspondence with the elements likely to lead to their affirmation. They elicit from other people behavior that is in keeping with those beliefs.
You get what you concentrate upon, and your beliefs are largely responsible for those areas in which you concentrate.
Your experience will follow your concentration and belief and expectation.”14
The Intuition
“Your intuitions follow a different kind of organization, as does your imagination — one involved with associations, an organization that unifies diverse elements and brings even known events together in a kind of unity that is often innocent of the limitations dictated by cause and effect.
The coincidences that seem to happen, the chance encounters, the unexpected events — all of these come into your experience because in one way or another you have attracted them, even though their occurrences might seem to have insurmountable odds against them.
To some extent or another, your intuitions acquaint you with the fact that you have your own place in the universe, and that the universe itself is well-disposed toward you.
The intuitions speak of your unique and vital part in the fabric of that universe.
The intuitions know that the universe bends in your direction.”15
As Plato writes in Timeaus 37c, “But if anyone were to name anything other than the soul as the place where belief and knowledge arise, he would be completely and utterly wrong.”
Here soul can refer to inner consciousness – or intuition.
“So anyone who desires understanding and knowledge must look for his primary causes to that which is essentially intelligent [consciousness: metaphysical reality], and look for his secondary causes in the domain of things that are moved by other things [physical reality] and in their turn move others by automatic necessity.” 46d-e
“Logical reasoning was regarded neither by Plato nor by Aristotle as the full extent of the human capacity to think. Both saw logic as needing to be shepherded by a more profound intuitive experience of the nature of thinking as such, in which an intimation of our spiritual essence is given to us.
To live from this deeper intelligence, rather than simply to acquire skill in logic, is the real key to both human happiness and to inner knowledge of our spiritual essence.
Both philosophers understood that while logical reasoning forced people to wake up and be alert, it had its limitations and certainly did not constitute the whole of what it means to be rational. Unless it was guided by a type of thinking that transcended the thought-processes of discursive reasoning, and brought the mind to a participatory indwelling in its object, logical thinking could only open the door onto, but never actually occupy, the domain of spirit.”16
The Magical Approach
This approach is the approach that blends Rational Thinking with Intuition and Inner Knowledge.
“First of all, if you realize that the intellect itself is a part of nature, a part of the natural person, a part of magical processes, then you need not over-strain it, force it to feel isolated, or put it in a position in which paranoid tendencies develop.
It is itself supported, as your intuitions are, by life’s magical processes. It is supported by the greater energy that gave you and the world birth.
The magical approach takes it for granted, in the simplest terms that the life of any individual will fulfill itself, will develop and mature, that the environment and the individual are uniquely suited to work together.
The magical approach takes it for granted that the human being is a united creature, fulfilling purposes in nature even as the animals do, whether or not those purposes are understood.
The magical approach takes it for granted that the means for development are within each individual, and that fulfillment will happen naturally.
If the worst was bound to happen, as the scientists certainly think, even evolution in their terms, would have been impossible.”17
The Magical Approach as Protection
“When faced with difficulty, the conventional, rational approach tells you to look at the problem, examine it thoroughly, project it into the future, and imagine its dire consequences.
You are protected. When you realize that, you act out of confidence.
When you realize that you are protected, your own intellects can be reassured enough through experience so that they do not feel the need to solve problems with the rational approach in instances where that approach is not feasible.
There are really instances where the intellect has been trained to use only a portion of its abilities, to zoom in on the most pessimistic of any given series of probable actions – and then treat those as if they were facts.
The magical approach will get you through, if you use it, but you must be willing to change all the way from the old system of orientation to the new, if you want the new approach to work fully for you in your lives.”18
Proper Use of the Intellect
“Your intellect is meant to help you make choices. It allows you to perceive physical conditions as clearly as possible.
Then it can make the most beneficial decisions as to what goals you want to achieve.
Those goals are usually conceptualized desires, and once formed they act in a fashion like magnets, drawing from those vast fields of interrelatedness the kinds of conditions best suited to their fulfillment.
The intellect alone cannot bring about the fulfillment of those goals.
The intellect alone cannot bring about one motion of the body.
It must count upon those other properties that it does indeed set into motion – that spontaneous array of inner complexity, that orderly magic.
When the intellect is used properly, it thinks of a goal and automatically sets the body in motion toward it, and automatically arouses the other levels of communication unknown to it so that all forces work together toward the achievement.
The focused intellect can indeed activate the intuitive abilities – and the healing abilities.
You get what you concentrate upon.
The intellect is a vital organizer even if it is not aware of the magical levels of activity from which often its best ideas emerge.
When you look at world events, try to enlarge the scope of your intellectual reach, so that you consider world events as living multidimensional “novels” being formed in the present in response to both future and past triggers.”19
Reason & Magic
“Reasoning by itself can only deal with deductions made about the known world. It cannot accept knowledge that comes from “elsewhere,” for such information will not fit in reason’s categories, and confounds its cause-and-effect patterning.
In the terms of this discussion, you are able to reason as a result of “magical” events that make reason itself possible.
The term “magic” has in one way or another been used to simply describe events for which reason has no answer — events that exist outside of the framework in which reason feels comfortable.”20
Conclusion
This article has covered some extremely valuable information that is especially pertinent in our modern day and time.
This is key information to understand in order to grasp the idea of how to ‘find the truth within’. It rests upon reconnecting with your intuition and using that in tandem with your reasoning faculties.
I cannot stress how important these ideas are.
Pessimism, cynicism and feelings of powerlessness run rampart in our modern society. This is a direct result of the over-use of the intellect and a suppression of the intuition.
We can also see how these false divisions create the unhealthy and unnatural schism between male and female.
It cannot be stressed enough that both females and males are equally capable of intuition and rational thought. These are human qualities that know no false gender boundaries.
This is so incredibly important to recognize within yourself and within all other human beings.
The truth does indeed lie within. Using the ‘magical approach’ or blending intuition with rational thought points the way inwards to that truth.
- Elkins, Rueckert, McCarty, The Law of One, Session 49.4, http://www.lawofone.info/results.php?s=49
- Roberts, Jane, The Nature of Personal Reality, Amber-Allen Publishing, 1974
- ibid.
- ibid.
- Roberts, Jane, The Magical Approach, Amber-Allen Publishing, 1995
- ibid.
- Roberts, Jane, Dreams, Evolution and Value Fulfillment, Volume One, Amber-Allen Publishing, 1986
- Roberts, Jane, The Magical Approach, Amber-Allen Publishing, 1995
- ibid.
- ibid.
- ibid.
- ibid.
- Roberts, Jane, The Nature of the Psyche: Its Human Expression, Amber-Allen Publishing, 1979
- Roberts, Jane, The Magical Approach, Amber-Allen Publishing, 1995
- ibid.
- Naydler, Jeremy, In the Shadow of the Machine, Temple Lodge, 2018
- Roberts, Jane, The Magical Approach, Amber-Allen Publishing, 1995
- ibid.
- ibid.
- ibid.
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