Intuition, like all meditative disciplines, can be enormously effective if and only if, one has the courage and personal power to follow through on the guidance it provides. Guidance requires action, but it does not guarantee safety. While we measure our own success in terms of our personal comfort and security, the universe measures our success by how much we have learned. So long as we use comfort and security as our criteria of success, we will fear our own intuitive guidance because by its very nature it directs us into new cycles of learning that are sometimes uncomfortable.

Intuition is a spiritual faculty and does not explain, but simply points the way.

We often hesitate to follow our intuition out of fear. Most usually, we are afraid of the changes in our own life that our actions will bring. Intuitive guidance, however, is all about change. It is energetic data ripe with the potential to influence the rest of the world. To fear change but to crave intuitive clarity is like fearing the cold, dark night while pouring water on the fire that lights your cave. An insight the size of a mustard seed is powerful enough to bring down a mountain-sized illusion that may be holding our lives together. Truth strikes without mercy. We fear our intuitions because we fear the transformational power within our revelations.

Intuition is a distinct form of experience. Intuition is of a self-certifying character (svatassiddha). It is sufficient and complete. It is self-established (svatasiddha), self-evidencing (svāsaṃvedya), and self-luminous (svayam-prakāsa). Intuition entails pure comprehension, entire significance, complete validity. It is both truth-filled and truth-bearing Intuition is its own cause and its own explanation. It is sovereign. Intuition is a positive feeling of calm and confidence, joy and strength. Intuition is profoundly satisfying . It is peace, power and joy.

Intuition is the energy of your being. When this pure energy starts flowing out from the unconscious level, it also heals you physically, mentally and emotionally. Apart from healing, it reduces stress and helps you to make decisions spontaneously.

"When we seek daily spiritual guidance, we are guided toward the next step forward for our art. Sometimes the step is very small. Sometimes the step is, "Wait. Not now." Sometimes the step is, "Work on something else for a while." When we are open to Divine Guidance, we will receive it. It will come to us as the hunch, the inkling, the itch. It will come to us as timely conversations with others. It will come to us in many ways — but it will come."

INTUITION (L. intueri, ‘to look at or into’). I regard intuition as a basic psychological function (q.v.). It is the function that mediates perceptions in an unconscious way. Everything, whether outer or inner objects or their relationships, can be the focus of this perception. The peculiarity of intuition is that it is neither sense perception, nor feeling, nor intellectual inference, although it may also appear in these forms. In intuition a content presents itself whole and complete, without our being able to explain or discover how this content came into existence. Intuition is a kind of instinctive apprehension, no matter of what contents. Like sensation (q.v.), it is an irrational (q.v.) function of perception. As with sensation, its contents have the character of being “given,” in contrast to the “derived” or “produced” character of thinking and feeling (qq.v.) contents. Intuitive knowledge possesses an intrinsic certainty and conviction, which enabled Spinoza (and Bergson) to uphold the scientia intuitiva as the highest form of knowledge. Intuition shares this quality with sensation (q.v.), whose certainty rests on its physical foundation. The certainty of intuition rests equally on a definite state of psychic “alertness” of whose origin the subject is unconscious.

Religious intuition is a unique form of experience. Religious intuition is more than simply the confluence of the cognitive, aesthetic, and ethical sides of life. However vital and significant these sides of life may be, they are but partial and fragmented constituents of a greater whole, a whole which is experienced in its fullness and immediacy in religious intuition.

Intuition will tell the thinking mind where to look next.

Intuition is a method of feeling one's way intellectually into the inner heart of a thing to locate what is unique and inexpressible in it.

The intuition we refer to then bears above all upon internal duration. It grasps a succession which is not juxtaposition, a growth from within, the uninterrupted prolongation of the past into a present which is already blending into the future. It is the direct vision of the mind by the mind, — nothing intervening, no refraction through the prism, one of whose facets is space and another, language. Instead of states contiguous to states, which become words in juxtaposition to words, we have here the indivisible and therefore substantial continuity of the flow of the inner life. Intuition, then, signifies first of all consciousness, but immediate consciousness, a vision which is scarcely distinguishable from the object seen, a knowledge which is contact and even coincidence. —

Intuition is seeing the solution.....its emotion and intellect going together.

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.

Use your intuition to guide you. If something feels wrong, it usually is!