All experiences must pass as thought processes of an individual. Until this process of becoming ceases, the pure being in itself can not reveal itself. Bereft of this constant shuttling between the past and the future, in the living reality of the present moment, which is the real unimagined experience of every person, where no thought prevails, the light of intuition may get an opportunity to shine by itself without the aberrance of the subject-object duality. Intuition is an extremely subjective experience, if it may be called an experience at all.
It would be extremely difficult or almost impossible to understand or judge the intuition of another person. This poses a great difficult in verifying someone’s claim to intuitive knowledge. Therefore, there is always a danger of false claims to intuitive knowledge. One comes to realize from the afore-mentioned discussion that even though intuition appears to pervade virtually all the areas of knowledge, its deeply interwoven connection with the emotional and spiritual dimension of knowledge renders an evaluation of its role in the areas of knowledge an exceedingly complex and daunting task.
It is as subtle, profound and difficult to comprehend as the insight of the Sufi mystics and the oriental seers of yore like Lao Tzu and the “rishis” of the Upanishads. An attempt is made here to encapsulate freely the ideology of the Oriental philosophers of the Upanishads on the nexus between reason and intuition. Words: 1468 Foot notes 1. 1 Lawrence Badash, Professor, History of Science, The Age of the Earth Debate, Scientific American, Inc. (August 1989) 2.
2 “Early Reactions to Einstein”, Samuel Glasstone, Encarta Reference Library 2005 Bibliography – Encarta reference Library 2005.
