Nothing is in the intellect that was not first in the senses.

Nothing is in the intellect that was not first in the senses, except the intellect itself.

There is nothing in the understanding which has not come from the senses, except the understanding itself, or the one who understands.

All our knowledge begins with the senses, proceeds then to the understanding, and ends with reason. There is nothing higher than reason.

I say that it is possible to have some knowledge without the help of the senses. For in the Divine Mind all knowledge exists from eternity, and not only is there in it certain knowledge of universals but also of all singulars. ...Similarly, intelligence receiving irradiation from the primary light see all knowable things, both universal and singulars, in the primary light itself. Moreover, the Divine Mind, in the reflection of its intelligence upon Itself, knows the very things which come after Itself, because it is itself their cause. Therefore, those who are without any senses have true knowledge.

All credibility, all good conscience, all evidence of truth come only from the senses.

There is nothing that a man must believe that can’t be seen or touched or sensed.

Intelligence starts ordinarily from the immobile, and reconstructs movement as best it can with immobilities in juxtaposition. Intuition starts from movement, posits it, or rather perceives it as reality itself, and sees in immobility only an abstract moment, a snapshot taken by our mind, of a mobility. Intelligence ordinarily concerns itself with things, meaning by that, with the static, and makes of change an accident which is supposedly superadded. For intuition the essential is change: as for the thing, as intelligence understands it, it is a cutting which has been made out of the becoming and set up by our mind as a substitute for the whole. Thought ordinarily pictures to itself the new as a new arrangement of pre-existing elements; nothing is ever lost for it, nothing is ever created. Intuition, bound up to a duration which is growth, perceives in it an uninterrupted continuity of unforeseeable novelty; it sees, it knows that the mind draws from itself more than it has, that spirituality consists in just that, and that reality, impregnated with spirit, is creation. The habitual labor of thought is easy and can be prolonged at will. Intuition is arduous and cannot last.

Intellect is not speaking and logicising; it is seeing and ascertaining.

Intelligence is composed mostly of imagination, insight, things that have nothing to do with reason.

The eye of the intellect "sees in all objects what it brought with it the means of seeing."

With the senses man measures perceptible things, with the intellect he measures intelligible things, and he attains unto supra-intelligible things transcendently.

The idea that the intellect is somehow alien to sensuousness, or vice versa, is one that I have never been able to connect with. I can accept that it is a prevalent belief, but it seems to me, nonetheless, a false notion.

Doth the reality of sensible things consist in being perceived? or, is it something distinct from their being perceived, and that bears no relation to the mind?