Intuition rises from the depth of the human heart. It has two aspects: one is dependent upon an outer impression, the other is independent of any outer impression. The former is called impression, the latter intuition. Intuition is a fine faculty. As it comes by responsiveness it is a feminine faculty. Woman therefore is more intuitive by nature than man.

Often one says: "This person gives me such and such an impression", but there is no reason to prove it. One is perhaps not capable of finding any reason to prove it, nevertheless one's impression is right. There are some persons, and there are some peoples, who are naturally intuitive. For someone who is intuitive it is not necessary to wait till he, so to speak, finds a person out: all he needs is one moment. As soon as his eyes fall upon the person, this gives instantly rise to an impression, which is the former kind of intuition. Someone with a fine mind, and with a still mind, generally has intuition; someone with a gross mind and a restless mind lacks it.

Intuition is a supersense; it may be called a sixth sense; it is the essence of all senses. When a person says he sensed something, it does not mean that there were objective reasons to prove that it was so. It means that, without any outer reasons or objective signs, he has sensed it.

Intuition which is independent of impression is of a still deeper nature, for it comes before one wishes to begin a thing, and so one knows what will come out of it. Before the beginning of an enterprise one senses the result of it. Intuition is sometimes a kind of inner guidance; sometimes it is a kind of warning from within.

How does one perceive intuition? It is first expressed in the language of feeling. That feeling, spreading within the horizon of the mind, shapes itself, and becomes more narrative of its idea. Then the mind turns it into a form, and then language interprets it to one. Therefore it is the feeling heart to which intuition belongs. In order to become clear, so that it can be distinguished, intuition turns into three different conditions: into a feeling, into an imagination, or into a phrase. The person who hears the voice of intuition even when it is in its first process of development, is more capable of perceiving intuition, and it is he who may be called intuitive. Another person distinguishes it when it expresses itself in the realm of thought. Then there is a third person who can only distinguish his intuition when it is manifest in the form of a phrase.

It is the kind person, the loving person, the pure-hearted, the person of goodwill, who is intuitive. Intuition has nothing to do with learning. An unlettered person can be much more intuitive than one who is most qualified, for intuition lies in another domain of knowledge; it comes from quite another direction.

Very often an intuitive person makes a mistake in catching the right intuition, for the intuition comes from one side while his mind reacts from the other side, and he does not know which is which. If he takes the action of his mind for an intuition, and is once disappointed, he loses faith in himself. So naturally he no longer gives thought to intuition, and that faculty diminishes in him more and more every day. To catch an intuition is the most difficult thing, for in a moment's time both are working: intuition on the one hand and mind on the other. It is as if two ends of a stick which is placed in its center upon another stick were to move up and down, and one did not notice which end rose first and which rose after. Therefore this needs taking a very keen notice of the action of the mind, which is gained by a thorough practice of concentration.

One must be able to look at one's mind just as at a slate placed before one. While looking at it one must be able to shut oneself off from all sides, fixing one's mind solely upon one's inner being. By developing concentration, by stilling the mind, one can be tuned to the pitch which is necessary to perceive intuition. Besides, if one has once been disappointed in perceiving one's intuition, one must not lose courage; one must go on following it even if it continues to be a mistake. If one continually follows one's intuition then one will come to the right perception of it.

Dream

The dream is another wonder, a phenomenon of the mind. In the dream it is not only imagination and thought that work, but also intuition. Intuitions which rise in the waking state rise in the dream state and become clearer, for at that time a person is naturally more concentrated, his eyes being closed to the outer world. But then also there is the same problem: no sooner has intuition risen from the depth than imagination rises from the surface, and one does not know which is which. That is why many dreams are confused: a part of the dream is expressive of some truth, and a part of the dream is confused.

There is no dream which has no meaning. If the dream has nothing to do with intuition, it is a purely automatic activity of all that the mind has gone through in one's work during the day; the same activity goes on automatically just like a moving picture before one. Yet even behind that there is a meaning, for nothing is projected on the curtain of the mind which does not take root in the soil of the heart, producing similar flowers and fruits. If in the dream intuition is working, then the dream is narrative of something in the past, or present, or coming in the future.

There is however a kind of dream which shows everything upside-down, just like a mirror which shows a fat person thin and a thin person fat, a tail person short and a short person tail. So there also comes a condition of the mind where everything shows quite the contrary to what it is. This fault can be traced as the fault of the mind. The mind has been turned upside down, and therefore all that a person sees looks upside-down, especially in that dream state. Sometimes this dream shows quite the opposite to what was, what is, and what is going to be. If a person did not understand this nature of the dream, he would interpret it quite contrarily to its real nature.

There are dreams which may be called visions. They are reflections; reflections of persons, of their minds, of worlds, of planes on which the mind has become focused. If the mind is focused on a certain world, then the dreams are of that world. If a person is focusing his mind upon himself, then his own thoughts come to him. If the mind is focused on a certain person, then that person and what is within him is reflected in the dream. If the mind is focused on a certain plane of being, then the conditions of that plane are reflected upon the mind. The deeper one goes into this subject, the more one finds that in the understanding of the dream - its nature, its mystery, its character - one understands the secret of the whole life.

Q & A

Question: Could you please tell us about the difference between impulse and intuition. Answer: The impulse of an intuitive person is often guided by intuition, but the impulse of a person who lacks intuition may come from another direction; it may come from the surface. Impulse directed by intuition is desirable.

Impulse is just like a little straw floating on the surface of the water. This straw becomes an impulse when it is pushed by a wave which is coming from behind. For a right impulse man gets credit, for a wrong impulse he is blamed. Yet, if one saw what was behind the impulse, one would be slow to express an opinion on the subject.

Question: How do you explain symbolical dreams.
Answer: The symbolical dream is the working of a subtle mind, and it is a most wonderful working. As subtle as is the mentality, so subtle is the symbol in which the intuition or the thought is expressed. Therefore it has been very easy for the mystics to see the evolution of a person from his dreams. The subtler his dreams, the subtler the person is in his evolution. Nevertheless the virtue is not only in subtlety; the virtue is in simplicity. Poets, musicians, thinkers, writers, people of imagination have wonderful dreams, and the splendor of their dreams is in their marvelous symbology.

Question: Is it the study of symbols that develops intuition?
Answer: Not at all. It is intuition that develops insight into symbolism.

Question: Are conditions in dreams the same as the conditions after death.
Answer: Certainly.

Question: Are dreams of suffocation, drowning, and inability to walk and speak a result of one's health.
Answer: No, they are results of impressions which have been held in the mind. It is a kind of psychological disorder of the mind, a disease of the mind. The mind must be cured from it.

Question: What about dreams that are inspired by a stimulus from the physical body, as for instance a dream inspired by a feeling of pain in the body.
Answer: The mind has a reaction upon the body, and the body has a reaction upon the mind. Therefore it is natural that a bodily disorder may throw its shadow upon the mind and produce the same disorder in the mind.

Question: What about dreams of flying?
Many people say they are a bad sign. I think this is the most interesting thing in the world. You do not need airplanes! Dreams of flying have much to do with biology. Psychologically they are expressive of the soul's continual effort of rising above the imprisonment and limitation which it experiences in this earthly life. Also dreams of flying signify a journey awaiting one in the future.

Question: Will you please tell us what makes a person sing in his sleep?
Answer: The dance of his soul.

Question: What is the condition of the mind of people who nearly never dream? Are they not imaginative.
Answer: I think that they are better than imaginative: they are happy! The truth is that either a very advanced person does not dream much, or a very dense person, who never troubles his brain to think. He is quite happy and content without troubling to think. He does not have many dreams. Do not think that you seldom find such souls. You often meet with souls to whom thinking is a trouble; they would rather not trouble themselves about it.

Question: What is the difference between the dream which may be called a vision and the real vision.
Answer: Vision is vision. The more one knows reality, the less one uses the word "real." There is one vision which is seen in the dream, and there is another vision which is seen in a state of trance, a state between dream and wakefulness.

Vol. 2, Cosmic Language

12. Intuition and Dream

-ALL-

Vol. 2, Cosmic Language

12. Intuition and Dream

Intuition

Dream

Q & A