[2012, Echoes of Perennial Wisdom, World Wisdom, 13, 978-1-93659700-0]
Spiritual path, Holiness
The Philosophy of Charles Hartshorne (1991), edited by Lewis Edwin Hahn, p. 700
From 1980s onwards, Critical Path (1981)
Context: I am convinced that human continuance depends entirely upon: the intuitive wisdom of each and every individual... the individual's integrity of speaking and acting only on the individual's own within-self-intuited and reasoned initiative... the individual's never joining action with others as motivated only by crowd-engendered-emotionalism, or a sense of the crowd's power to overwhelm, or in fear of holding to the course indicated by one's own intellectual convictions.
Source: Attributed in posthumous publications, Einstein and the Poet (1983), p. 103
On Truth and Lie in an Extra-Moral Sense (1873)
Context: There are ages in which the rational man and the intuitive man stand side by side, the one in fear of intuition, the other with scorn for abstraction. The latter is just as irrational as the former is inartistic. They both desire to rule over life: the former, by knowing how to meet his principle needs by means of foresight, prudence, and regularity; the latter, by disregarding these needs and, as an "overjoyed hero," counting as real only that life which has been disguised as illusion and beauty.
Quote of Severine 1913, from the opening paragraphs of his text 'Art du fantastique dans le sacre', as cited in Gino Severini Ecrits sur l'art, (1913-1962), with a preface by Serge Fauchereau, (Paris: Editions Cercle d'Art, 1987), p. 47
Severini opens 'Art du fantastique' with a theoretical explanation of the concept, form and content of a Futurist work
Ends and Means (1937)
“Intuition is a spiritual faculty and does not explain, but simply points the way.”
Source: Wisdom of Florence Scovel Shinn, (1989), p. 65
Internet Encyclopedia of Philosophy
Variant: We have spiritual facts and their interpretations by which they are communicated to others, sruti or what is heard, and smṛti or what is remembered. Śaṅkara equates them with pratyakṣa or intuition and anumana or inference. It is the distinction between immediacy and thought. Intuitions abide, while interpretations change.
