Bahm, Archie J. Types of Intuition. Albuquerque, New Mexico: University of New Mexico Press, 1961: 001-058, 58 pages (BD 181).
  Introduction, Objective intuition, Subjective intuition, Organic intuition, Summary of types. Intuition is at once simple, extremely simple, and complex, infinitely complex. When one intuits, he grasps directly what he apprehends. How then can intuition be also complex? Since in apprehending each of the many different kinds of things, one must intuit each of them, he is involved in as many different kinds of intuition as there are kinds of things apprehended.


Bohm, David, and Weber, Renee. The Physicist and the Mystic: Is a Dialogue Between Them Possible? Edited by Emily Sellon. ReVision. Spring, 1981; 4 (1): 022-035, 14 pages (BD 161).
  We need a language to bridge the gap between the levels of experience of the mystic and the scientist. Mind and matter are parallel streams of development arising from a common ground beyond both. Everything is alive. What we call dead is an abstraction. The scientist attempts to find proposals for universal laws. The mystic enacts the immanence and the transcendence of the whole universe.


Bohm, David. Science, Spirituality, and the Present World Crisis. ReVision. Spring 1993; 15 (4): 147-152, 6 pages (BD 161).
  Many thousands of years ago, our culture was not broken into fragments as it is now. At that time, science and spirituality were not separated. Since then, they have grown far apart. In my view, it is important to bring them together. The subtle by dynamic spirit that I have suggested would bring about a different way of living which would move toward an unbroken whole.


Capra, Fritjof. The Tao of Physics Revisited. Weber, Renee, Interviewer. ReVision. Spring 1981; 4 (1): 036-052, 17 pages (BD 161).
  Some of great physicists of our century were enriched by recognizing that the basic concepts of their theories were similar to those in mystical traditions. Mysticism provides the most consistent philosophical background to all scientific theories. Physicists explore levels of matter; mystics explore levels of mind. What they have in common is that both levels lie beyond ordinary sense perception.


Chan, Wing-Tsit. The Natural Way of Lao Tzu. Chapter 7 in: A Source Book in Chinese Philosophy. Princeton, New Jersey: Princeton University Press, 1963: 136-176, 41 pages (B 125).
  Taoism concentrates on individual life and tranquility. It opposes Confucian conformity with non conformity and worldliness with a transcendental spirit. It is at once the beginning of all things and the way in which all things pursue their course. It denotes non action (wu wei) not "inactivity" but "taking no action that is contrary to nature." The 81 chapters of the Tao-Te Ching.
___. The Mystical Way of Chuang Tzu. Chapter 8 in: Ibid.: 177-210, 34 pages.
  The equality of things, The great teacher, Additional selections (The nature and reality of Tao, Tao everywhere, Constant flux, Evolution, Tao as transformation and one, Nature versus man, Calmness of mind, Sageliness and kingliness, The quality of life and death, Subjectivity, The inner spirit).
___. Neo-Taoism. Chapter 19 in: Ibid.: 314-335, 22 pages.
  Simple exemplifications of the principles of the Book of Changes, Commentary on the Book of Changes, Commentary on the Tao Te Ching, Treatise on Tao, Treatise on the nameless, Commentary on the Chuang Tzu.


Combs, Allan L. Synchronicity: A Synthesis of Western Theories and Eastern Perspectives. ReVision. Spring 1982; 5 (1): 020-028, 9 pages (BD 161).
  Tapestry of Taoism, Sensing the larger pattern, Beyond the causal chains: Carl Jung and Paul Kammerer, Jean Bolen, Barbara Honegger, Causality again, View from physics, Helpful and obstructive coincidences, Transpersonal dimension, Paradox of synchronicity. One must steer a course between the extremes of passivity traditionally associated with the East, and aggressive control traditionally associated with the West.


Combs, Allan L., and Holland, Mark. Synchronicity: Science, Myth, and the Trickster. New York: Paragon House, 1990: 001-161, 161 pages (BD 595).
  Introduction: science, myth, and nature, Synchronicity and science (Bus tickets: science discovers synchronicity, Synchronicity in the house of physics, Silent response: the mind and the brain), Synchronicity and myth (A golden beetle, Hermes the trickster, Mean of synchronicity), Omens and divination, Synchronicity and probability, Cases of synchronistic coincidences.
___. Science, Myth, and Nature. Introduction in: Ibid.: xv-xxxi, 17 pages.
  Science mythologies, New physics, Creativity, Soul of civilization. The notion that the cosmos is formed of a single common fabric which includes both the worlds of nature and humankind, a fabric in which each event, however insignificant, is connected to each other event, remained with us up to the beginnings of modern science. Then came the notion of the mechanistic universe.
___. The Meaning of Synchronicity. Chapter 6 in: Ibid.: 103-145, 43 pages.
  Shadow play (Hermes the thief, Stolen intentions), Symbolic play, Individuation and the self (Spiritual work), Trickster at play (Mood of play, Life as play), Divine trickster. We must eventually give up our effort to penetrate the impenetrable and surrender to a reality which we cannot master but to which we must submit. This means to relax and allow events to take their natural course.
___. Omens and Divination, and Synchronicity and Probability. Appendixes 1 and 2 in: Ibid.: 147-159, 13 pages.
  Omens and divination (Omens and shamans, Divination ancient and modern, Everyday divination, Active divination (I Ching, Tarot, Role of attitude)), Synchronicity and probability. Science favors reductionistic interpretations. Synchronicity cannot be proved in these terms. To appreciate this viewpoint, we must "simulate the belief" (John Lilly) and see where it leads.


Faithorn, Lisa. Three Ways of Ethnographic Knowing. ReVision. Summer 1992; 15 (1): 023-027, 5 pages (BD 161).
  Cultural perspective: me or you (Repression of diversity, Emphasis on the status quo), Intercultural perspective: me and you (Tolerance for diversity, Emphasis on bridge building between differences assimilation - incorporation), Transcultural perspective: us (Celebration of diversity, Emphasis on coordination of multiple views - integration and synthesis).


Goldberg, Philip. The Intuitive Edge: Understanding and Developing Intuition. Los Angeles: Jeremy P. Tarcher, 1983: 001-226, 226 pages (BD 181).
  Emergence of intuition, What it is: definitions and distinctions, Many faces of intuition, Intuitive experience, Who is intuitive? Right brain, wrong theory, Intuitive mind, Getting ready, Turning off to tune in, Forgo it, or go for it? Making the world safe for intuition. Westcott quote: "The last word on intuition is as far in the future as the first word on intuition is in the past.".
___. The Emergence of Intuition. Chapter 1 in: Ibid.: 015-029, 15 pages.
  Legacy of scientism, Do as it does, not as it says, Grooming of intuition. Begins with the Albert Einstein quote "The really valuable thing is intuition." This book is part of the corrective effort to bring intuition out into the open, to demystify it, to see what it is, how it works, and what can be done to cultivate its full potential.
___. What It Is: Definitions and Distinctions. Chapter 2 in: Ibid.: 031-043, 13 pages.
  Relaxing the dichotomy, Is intuition merely fast reasoning? What qualifies as intuition? The word intuition means various things to different philosophers, psychologists, and laypersons, but the basic sense of the term is captured in the dictionary definition: "the act or faculty of knowing directly, without the use of rational processes.".
___. The Many Faces of Intuition. Chapter 3 in: Ibid.: 045-061, 17 pages.
  Six types of intuition: Discovery (Understanding out of the blue), Creativity (Generative is similar to discovery form), Evaluation (Making the ultimate choice), Operation (Guiding sense of direction), Prediction (Making forecasts), Illumination (Satori, Cosmic consciousness).
___. The Intuitive Experience. Chapter 4 in: Ibid.: 063-085, 23 pages.
  Incubation: the pause that enlightens, Paradoxes of intuition, Holistic nature of intuition, Flash in the mind, Language of intuit ion, Emotions of knowing, Transcendental exemplar, Personal reflection. Ten hallmarks of intuition used to evaluate ones own intuitive experiences.
___. Who Is Intuitive? Chapter 5 in: Ibid.: 087-113, 27 pages.
  Intuition can be circumstantial, Matters of style and substance, Stereotypes or intuitives? (Woman's intuition, Bowing to the east, Is intuition kid stuff?), The intuitive personality, Westcott's intuitive problem solving scale, Are you intuitive? (A 32 item questionnaire for determining your basic style of approaching problems as either intuitive or analytic).
___. Right Brain, Wrong Theory. Chapter 6 in: Ibid.: 115-133, 19 pages.
  The right stuff and the left stuff, Studying the studies, Toward an integrated view (For intuition integration of the two hemispheres may be more significant than each separately), The amazing microstructure (Our thinking apparatus will look less like a computer and more like a mind), The heretical holographic brain (Cites Karl Pribram and David Bohm).
___. The Intuitive Mind. Chapter 7 in: Ibid.: 135-153, 19 pages.
  Deep thought, Uncharted depths of the mind (Collective unconscious, Formative causation, Plato's forms), One step deeper: the view from the east, The practical implications. Opens with Aldous Huxley quote "Knowledge is a function of being. When there is a change in the being of the knower, there i s a corresponding change in the nature and amount of knowledge.".
___. Getting Ready for Intuition. Chapter 8 in: Ibid.: 155-172, 18 pages.
  Setting the stage, Giving direction to your intuition (What is the problem? Express it in writing, Not just the facts, ma'am, Brainstorming with yourself). Intuition can't be ordered, commanded, implored, or contrived. We simply have to be ready for it. The central factor in determining our readiness is our stat e of consciousness.
___. Turning Off to Tune In. Chapter 9 in: Ibid.: 173-194, 22 pages.
  To sleep, perchance to dream, Meditation: the inner core, Getting physical (Stretching for intuition, Respiration for inspiration, Muscling up to intuition), Imagining and intuiting (A mental journey, Intuition on the spot), The herald arrives. Incubation seems to be a universal principle. The intuitive mind may need a rested, coherent nervous system and a little solitude.
___. Forgo It, or Go for It? Chapter 10 in: Ibid.: 195-212, 18 pages.
  Why we pass on it, Mistaking the chaff for wheat, Validating intuition, Intuition evaluating intuition, The intuition journal, Practice makes perfect (Lists nine practice ideas to be done either solo or in a group).
___. Making the World Safe for Intuition. Chapter 11 in: Ibid.: 213-226, 14 pages.
  Expansion of science, Liberation of intuition, Researching intuition. If ever an age cried out for intuitive wisdom it is ours. Yet the educational institutions that teach us how to use our minds, and the organizations in which we use them, have not been structured to nurture intuition. We need to change this and to make a high priority of understanding how the intuitive mind works.


Goldberg, Philip. An Intuition Exercise Manual. In: 60 Minutes to. . . Unlocking Your Intuition. Los Angeles: Audio Renaissance Tapes, 1987: 001-032, Audio recording, 32 pages, 60 minutes (BD 181).
  Are you intuitive? Express it in writing, Brainstorming with yourself, Intuition on the sport, Stretching for intuition, Respiration for inspiration, Muscling up to intuition, The intuition journal, Practice makes perfect.


Goldberg, Philip. The Death of Intellect. Keynote Address: Second Annual Global Intuition Network Conference. Ontario, Canada: Danem Holdings, 1992: Audio recording, 25 minutes (BD 181).
  The author of The Intuitive Edge describes how he became interested in the study of intuition. He goes on the describe how he acquired the material for and wrote the book. Among many interesting items that he discusses are questions that he feels the rigorous scrutiny of intuition raises: 1) are we becoming overly reductionistic in our approach, 2) are we forcing the concept into a framework that really doesn't fit, and 3) are we really studying what we claim to be studying?


Hegel, Georg W. F. Psychology: Mind. Sub-Section C in Section 1 Mind Subjective in: Philosophy of Mind. Translated by William Wallace and A. V. Miller. London: Oxford University Press, 1971: 179-240, 62 pages (B 2918).
  Theoretical mind (Intuition - intelligent perception, Representation or mental idea (Recollection, Imagination, Memory), Thinking), Mind practical (Practical sense or feeling, The impulses and choice, Happiness), Free mind. The content of mind which is elevated to intuitions is its sensations: it is its intuitions also which are transmuted into representations, and its representations which are transmuted again into thoughts, etc.


Hofstadter, Douglas R., and Dennett, Daniel C. Computing Machinery and Intelligence. Chapter 4 in: The Mind's I: Fantasies and Reflections on Self and Soul. New York: Basic Books, Inc., 1981: 053-068, 16 pages (B 29).
  After reprinting an excerpt by A. M. Turing, the authors debunk Turing's suggestion that ESP might be the ability that ultimately distinguishes man from machines. This is an excellent example of the extent to which the rational mind will go to protect it's resumed dominion over all things human including the mind. As David Whyte has suggested, the "palace coup" of the strategic mind is staggering in its extensiveness.


Jahn, Robert G., and Dunne, Brenda J. The Vectors. Section One in: Margins of Reality: The Role of Consciousness in the Physical World. Orlando, Florida: Harcourt Brace Jovanovich, Publishers, 1987: 001-084, 84 pages (B 105).
  Scientific two step, Man and the mystical, Scholarly stream, Parapsychological perspective, Critical counterpoint, Quantum clues, Modern man/modern machine, Statistical science, Vector convergence. Few truly great scientists of any ear would deny the importance of mystical components in their own creative capabilities. But it is more controversial whether modern science has the technical, epistemological, and intuitive capacity to comprehend such elusive factors in any rigorous fashion within its own analytical paradigm.
___. The Vectors Deflected. Section Five in: Ibid.: 289-347, 59 pages.
  Motivations and implications, Man/machine margins, Parapsychological progress, Critical colloquy, Statistical sensitivities, Quantum consequences, Scholarly stretch, Modern mystical man, Organization and order, Perhaps principles. This has been a book about an assertive "perhaps" affirming personal opportunity for participation in the daily determinations of the cosmos. This has been based not on raw metaphysical speculation, but on a standard scientific two step of physical experimentation and theoretical concepts.


Kal, Victor. Intuition and Discursive Reasoning in Aristotle's Logical Works. Part I in: On Intuition and Discursive Reasoning in Aristotle. Edited by W. J. Verdenius and J. C. M. Van Winden. Philosophia Antiqua 46. Leiden, The Netherlands: E. J. Brill, 1988: 017-060, 44 pages (B 491).
  Syllogism; Proposition and premiss; Dialectic and demonstration; Forms of dialectic; The dialectical syllogism; Induction; The demonstrative syllogism; Definition; Experience and intuition; Controversies about induction, experience, and intuition. Only intuition gives contact with the perpetually recurring, eternal principles, forms, or species. Intuition is true in a higher sense than science because it provides science with principles.


Keepin, William. Lifework of David Bohm: River of Truth. ReVision. Summer, 1993; 16 (1): 032-046, 15 pages (BD 161).
  This review summarizes Bohm's passionate quest for truth and outlines the growing impact of his contributions on other fields. His model of reality consists of three levels of manifestation: explicate order, implicate order, and superimplicate order with the latter two constituting the bulk of reality. The manifest objects that we regard as ordinary reality are only the unfolded projections of the much deeper, higher dimensional implicate order, which is the fundamental reality. The great strength of science is that it is rooted in actual experience; the great weakness of contemporary science is that it admits only certain types of experience as legitimate.


Kremer, Jurgen W. The Dark Night of the Scholar: Reflections on Culture and Ways of Knowing. ReVision. Spring 1992; 14 (4): 1 69-178, 10 pages (BD 161).
  Postmodern ordeal, Culture and ways of knowing, Creating worlds, World renewal. The procedures of scientific inquiry are the rituals that renew and maintain our agreements about what the world is. The denial of our participation disallows acknowledgement of scientific work as world creation work. Once we look at worlds as intentional, we can begin to make sense of the dark night experience of the scholar.
___. Whither Dark Night of the Scholar? Further Reflections on Culture and Ways of Knowing. ReVision. Summer 1992; 15 (1): 004-012, 9 pages (BD 161).
  Truth as resolution, Knowing intentional worlds, Alignment of resolutions, Shamanic concourse, Whither dark night? The dark night experience of the aware scholar is the deconstruction of the certainty of Truth defined by the paradigmatic approach to knowledge. If we are to navigate successfully between the modern model of singular Truth and the postmodern image of fundamental truthlessness, we need to confront 'the other' as a vital part of our knowing activities.


Krishnamurti, Jiddu. Talks in Saanen 1981: 26th July. In: The Network of Thought. San Francisco: Harper & Row, Publishers, 1982: 072-082, 11 pages (B 5134).
  There are various systems of meditation. Since they were invented by thought, they must inevitability be limited as is thought. One needs a critical mind that is questioning what others say and questioning oneself. Meditation is the capacity of the brain which is freed from conditioning and functioning as a whole. Attention is the total silence of the mind and the brain. In that silence there is meditation.
___. Talks in Amsterdam 1981: 20th September. In: Ibid.: 099-110, 11 pages.
  Why do we humans live as we do? There is never a quietness, there is never peace, but always this occupation with something or other. One's mind continues to chatter, think, struggle leaving no space for silence. There is no practice but the clarity of perception of a mind that is free to observe. Systems of meditation try to control thought. But the controller is the controlled. In silence truth exists.


Krishnamurti, Jiddu, and Bohm, David. The Future of Humanity: A Conversation. San Francisco: Harper & Row, Publishers, 1986: 001-093, 93 pages (B 5134).
  Conscious meditation to control thought to free oneself from conditioning is not freedom. What lies beyond thought? Attention that is not the activity of conditioning. Attention can only come into being when the self is not. True attention has contact with the brain when the brain is silent and has space. The brain has no space when it is concerned with itself, programmed, self centered, and limited. (Page 75 and following.).


Krishnamurti, Jiddu. Dialogue with Krishnamurti. San Francisco: New Dimensions Radio, 1993: Audio recording #1782, 60 minutes (B 5134).
  Uncompromising and profound, Krishnamurti presents us all with the ultimate challenge: self transformation begins at home. As we change our own psyche, so can the world change for the better. This is the process that also leads to the direct intuitive experience.


Peat, F. David. Synchronicity: The Bridge Between Matter and Mind. New York: Bantam Books, 1987: 001-241, 241 pages (BD 595).
  The physicist and the psychologist, The mechanical universe, The living universe, Patterns of mind and matter, Patterns in the bone, Mind, matter, and information, The creative source, Time and transformation.
___. The Physicist and the Psychologist. Chapter 1 in: Ibid.: 001-034, 34 pages.
  Synchronicity: Meaningful coincidence, significantly related patterns of chance, The realities of nature, Synchronicity, Seriality, Carl Jung, Wolfgang Pauli, The dream of the world clock, Synchronicity, The natural history of synchronicities, Conclusions.
___. Mind, Matter, and Information. Chapter 6 in: Ibid.: 148-184, 37 pages.
  Unity or duality, The subtle orders of matter, The mechanical order of mind, Morphic fields, Active information and the implicate order, Reality and reductionism, Synchronicity and the I Ching, Summary. Within a synchronicity the potentialities of nature, mind, and society can be displayed. The perception of this moment may release energy that can be used to creatively change the future.
___. Time and Transformation. Chapter 8 in: Ibid.: 214-241, 28 pages.
  Consciousness and the individual, The tiger and the forest, The hunter in the armchair, Time and eternity, The individual and wholeness. Once we realize that our consciousness is without limit, we can creatively transform our lives. We will have learned to live with the wisdom and understanding that has been present in us since the dawn of humanity.


Polanyi, Michael. Tacit Knowing. Chapter 1 in: The Tacit Dimension. New York: Anchor Books, 1967: 003-025, 23 pages (BD 161).
  Tacit knowing is shown to account for (1) for a valid knowledge of a problem, (2) for the scientist's capacity to pursue it, guided by his sense of approaching its solution, and (3) for a valid anticipation of the yet indeterminate implications of the discovery arrived at in the end. Such indeterminate commitments are necessarily involved in any act of knowing based on indwelling.


Polanyi, Michael. Knowing and Being: Essays by Michael Polanyi. Edited by Majorie Grene. Chicago: University of Chicago Press, 1969: 001-240, 240 pages (BD 161).
  Introduction, Society and the understanding of society (Beyond nihilism, Message of the Hungarian revolution, Two cultures), Nature of science (Republic of science, Growth of science in society, Potential theory of absorption, My time with x-rays and crystals, Unaccountable element in science), Tacit knowing (Knowing and being, Logic of tacit inference, Bearing on some problems in philosophy, Sense giving and sense reading), Life and mind (Structure of consciousness, Life's irreducible structure).
___. Introduction. In: Ibid.: ix-xvii, 9 pages.
  Polanyi insists that we alter radically the foundation of our epistemology, and admit as essential to the very nature of mind the kind of groping that constitutes the recognition of a problem. He introduces two kinds of awareness: focal and subsidiary or 'knowledge by attending to' and 'knowledge by relying on.' His central thesis is that no knowledge is, or can be, wholly focal.
___. The Two Cultures 1959. Chapter 3 in Part 1 Society and the Understanding of Society in: Ibid.: 040-046, 7 pages.
  Science rejected deduction from first causes in favor of empirical induction. But strictly applied, this cannot yield knowledge. The mechanistic explanation of the universe is a meaningless ideal. A revision of science must emancipate the life sciences from the scourge of physicalism. This task calls into question the ideal of impersonal objectivity. Yet this absurd ideal must be discarded.
___. The Unaccountable Element in Science 1962. Chapter 8 in P art 2 The Nature of Science in: .Ibid.: 105-120, 16 pages.
  There are contributions made to scientific thought by acts of personal judgment which cannot be replaced by the operation of explicit reasoning. Such tacit operations play a decisive part not only in discovery, but in the very holding of scientific knowledge. Into all acts of personal judgment there enters, and must enter, a personal decision which cannot be accounted for by the rules.
___. Knowing and Being 1961. Chapter 9 in Part 3 Tacit Knowing in: Ibid.: 123-137, 15 pages.
  There are two complementary efforts in the elucidation of a comprehensive entity. One proceeds from a recognition of a whole towards an identification of its particulars; the other, from the recognition of a group of particulars towards the grasping of their relation in the whole. This alternation of analysis and integration leads to an ever deeper understanding of a comprehensive entity.
___. The Logic of Tacit Inference 1964. Chapter 10 in Part 3 Tacit Knowing in: Ibid.: 138-157, 20 pages.
  Scientific discovery cannot be achieved by explicit inference, nor can its true claims be explicitly stated. Discovery is arrived at by the tacit powers of the mind. Scientific knowing consists in discerning gestalten that indicate a true coherence in nature. Thus the author rejects the cybernetic interpretation of thought which assumes that data and operations of mental processes are explicitly specifiable.
___. The Structure of Consciousness 1965. Chapter 13 in Part 4 Life and Mind in: Ibid.: 211-224, 14 pages.
  Two kinds of awareness, Principles of boundary control, Application of these principles to mind and body, Retrospect. Supports the view that anatomic structures cannot account for the full range of mental actions. The presence of integrative mental powers are not explicable in these terms.


Radhakrishnan, Sarvepalli, and Moore, Charles A. The Bhagavad-gita. Chapter 3 in Part 2 The Epic Period in: A Source Book in Indian Philosophy. Princeton, New Jersey: Princeton University Press, 1957: 101-163, 63 pages (B 130).
  The Gita is a comprehensive treatise on yoga or the various phases of the self's development. The different yogas are special applications of the inner discipline which leads to liberation of the self. This goal may be attained by jnana yoga (the way of knowledge), bhakti yoga (the way of devotion), or karma yoga (the way of action). Knowledge, devotion, and work are complementary in self realization.


Rama, Swami; Ballentine, Rudolph; and Ajaya, Swami. The Seven Centers of Consciousness. Chapter 7 in: Yoga and Psychotherapy: The Evolution of Consciousness. Honesdale, Pennsylvania: Himalayan International Institute of Yoga Science and Philosophy, 1976: 216-280, 92 pages (B 132).
  The chakras: the inner playroom and centers of integration, The chakras and symbolism, 1) Root (anal) chakra: fear and paranoia, 2) Genital chakra: sensuality and sexuality, 3) Solar plexus chakra: domination and submission, 4) Heart chakra: from emotion to empathy, 5) Throat chakra: nurturance and creativity, 6) Third eye: the seat of intuitive knowledge, 7) Crown : the highest state of consciousness, Chakras: yoga and psychotherapy (Meditational therapy).


Russell, Peter. The Blue Pearl. Chapter 1 in: The Awakening Earth: The Global Brain. London: Routledge & Kegan Paul, 1982: 003-021, 19 pages (B 818).
  The living earth, The Gaia hypothesis, General living systems theory, Humanity in Gaia. Once a photography of the Earth, taken from the outside, is available . . . a new idea as powerful as any in history will be let loose (Fred Hoyle, 1948). From this macroscopic earth view, we are beginning to surmise that something as vast as our planet might also be a living system.
___. Choosing the Future. Chapter 13 in: Ibid.: 201-208, 8 pages.
  Unlike other species, humanity can anticipate the future, make conscious choices and deliberately change its own history. For the first time in the history of evolution, responsibility for the continued unfolding of evolution has been placed upon the evolutionary material itself. We are now the custodians of the evolutionary process on Earth.


Sanders, Andy F. The Theory of Tacit Knowing. Chapter 1 in: Michael Polyanyi's Post Critical Epistemology: A Reconstruction of Some Aspects of 'Tacit Knowing'. Amsterdam: Editions Rodopi B.V., 1988: 001-034, 34 pages (B 945).
  Introduction, Theory ((Know more than can tell, All knowledge is rooted in tacit), Paradigm: perception, In action and cognition (Imagination, Intuition - faculty of surmising with a fair degree of probability the presence of a hidden coherence in nature), Structure, Summary of main characteristics), Propositional knowledge, Memo paradox (How is learning or discovery possible?).
___. From Science to Religion: The Wider Perspective. Chapter 7 in: Ibid.: 227-264, 38 pages.
  Introduction, Tacit knowing as indwelling (Intrinsic value, reality and meaning), Religious indwelling (Polanyi on religion, Religion as a fiduciary framework), Some applications in philosophy of religion (Epistemology of religion, Understanding of 'primitive' religions, Religious and scientific assertions, Rationality of religious faith, Metaphor).


Shearer, Alistair, trans. Effortless Being: The Yoga Sutras of Patanjali. London: Unwin Hyman Limited, 1982: 001-128, 128 pages (B 132).
  Introduction (The text, Structure of the text, Yoga as supreme knowledge, The eight limbs, The siddhis), The settled mind, Treading the path, Expansion, Enlightenment. Deep within the mind, beyond the faintest flicker of thought, lies absolute consciousness. Yoga calls this the self. The more developed the nervous system, the more it will express the qualities of pure consciousness. Meditation is the key to this development.


Smith, Huston. Beyond the Post Modern Mind. 2nd ed. Wheaton, Illinois: Theosophical Publishing House, 1989: 001-263, 263 pages (B 804).
  On living with order, Philosophy's struggle with disorder, Stable backdrop, Higher education - excluded knowledge, The humanities, Philosophy - crisis, Theology science theology unstable detente, Science - two evolutions, Society - relevance of religions, Beyond the modern western mind set, Beyond post modernism, Sacred unconscious, Incredible assumption.
___. Excluded Knowledge: A Critique of the Modern Western Mind-Set. Chapter 4 i n: Ibid.: 079-113, 35 pages.
  The nature of science (Intrinsic and normative values, Purposes, Global and existential meanings, Quality), The traditional (primordial) outlook, Ethos of the modern west (Promethean motivation, Promethean epistemology, Naturalistic metaphysics), Import for education (Nine subject areas specifically discussed).
___. Beyond the Modern Western Mind Set. Chapter 10 in: Ibid.: 197-231, 35 pages.
  What the modern western mind set is, The need for a different outlook, The approach to a revised outlook through logic, From logic to imagery, The image explored (The possibility of certitude, A true infinite, Downward causation, The self/world divide, We have what we need), Conclusion.


Steiner, Rudolf. The Act of Knowing. Chapter 5 in: The Philosophy of Spiritual Activity: A Basis for a Modern World Conception. London: Rudolf Steiner Press, 1970: 060-081, 22 pages (BD 431).
  Steiner carefully articulated the meaning of intuition: In contrast to the content of the percept which is given to us form without, the content of thinking appears inwardly. The form in which this first makes its appearance we will call intuition. Intuition is for thinking what observation if for the percept. Intuition and observation are the sources of our knowledge. An observed object remains unintelligible until we have within the corresponding intuition which adds that part of reality lacking in the percept. Full reality remains inaccessible to anyone who is incapable of finding intuitions corresponding to things.


Steiner, Rudolf. Truth and Knowledge: An Introduction to "Philosophy of Spiritual Activity." Translated by Rita Stebbing and Edited by Paul M. Allen. Blauvelt, New York: Steiner Books, 1981: 001-109, 109 pages (BD 431).
  This book summarizes the basic principles of Steiner's philosophy on which the Waldorf schools are modeled: Introduction, Preliminary remarks, Kant's basic epistemological question, Epistemology since Kant, The starting point of epistemology, Cognition and reality, Epistemology free of assumptions, Epistemological conclusion, Practical conclusion. The Intuitive Self flourishes in Waldorf schools because of the primacy Steiner gave to the intuitive process.


Stocks, J. L. Reason and Intuition. Chapter 1 in: Reason & Intuition and Other Essays. Edited by Dorothy M. Emmet. London: Oxford University Press, 1939: 001-018, 18 pages (B 1667).
  Meaning of the two terms, The dependence of reason on intuition, Intuition is dependent on reason, Conclusion. Reason stands for a cognitive act or power which is not coextensive with cognition that is the act of reasoning or argumentation itself. Intuition stands for a totalistic, self evident perception.


von Wright, Georg Henrik. Two Traditions. Chapter 1 in: Explanation and Understanding. London: Routledge & Kegan Paul, 1971: 001-033, 33 pages (BD 241).
  Two main traditions in science: the Aristotelian (to understand teleologically) and galilean (to explain causally), Positivism in the philosophy of science, Hermeneutics as a reaction to the methodological monism of positivism, Ambivalence of positions of Hegel and Marx, Revival of positivism, Hempel's theory of scientific explanation, Division of province of teleology into the domains of function and intentionality, Criticisms of positivist view of scientific laws, Rise of analytic philosophy of action, Revival of hermeneutic philosophy.


Wilber, Ken. The Pre/Trans Fallacy. ReVision. Fall 1980; 3 (2): 005-043, 39 pages (BD 161).
  In any developmental sequence, growth will proceed from pre-X to X to trans-X. Because both are non-X, they may appear similar, even identical. This is particularly the case with prerational and transrational. To elevate prepersonal events to transpersonal status or to reduce transpersonal events to prepersonal status is the pre/trans fallacy.


Wilber, Ken. Reflections on the New-Age Paradigm. Crittenden, Jack, Interviewer. ReVision. Spring 1981; 4 (1): 053-074, 22 pages (BD 161).
  Meaning is a mental production and can be determined only by interpretation. Paradox is simply the way non duality looks to the mental level. Spirit itself is not paradoxical. When the mind speaks of spirit, it generates paradox. But what is verified in meditation is a direct and immediate identify with and as spirit. You can only force slavery; you can't force a person to be free.


Wilber, Ken. The Problem of Proof: Can Metaphysical Truth Claims be Verified? ReVision. Spring 1982; 5 (1): 080-100, 21 pages (BD 161).
  Data and knowledge, Meaning of experience and empiricism, Verification procedures, Empiric - analytic inquiry, Mental phenomenological inquiry, Some examples in psychology, Transcendental inquiry, Proof of God's existence, But is it science? Theoretical versus factual knowledge (Spirit, mind, body), So what do we mean by science? Some examples, What about measurement in the new sciences? Summary and conclusion: the geist sciences.

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