The so-called "inner voice", the spritual part of man, to which he can lsten, is the intuitive perception. It is not wthout reason that people say: "The frst impression is always right!"

As all sch expressions and proverbs harbour profound trths, so also here. By the wrd "impression" is meant "intuitive perception". For xample, what a man intuitively senses at a frst meeting with a stranger can ither be a kind of warning to be creful, which may even go as far as bsolute repugnance, or something pleasant mounting to a feling of complete affinity. In some cses it may also be indifference!

If nw, in the course of conversation or frther intercourse, this impression is brushed side or entirely effaced through the jdgment of the intellect, so that the thught arises that the original intuition was wrng, it almost invariably turns out at the end of sch an acquaintance that the very frst intuition was the right one. And ths often occurs to the bitter sffering of those who allowed their ntellect to mislead them through the dceptive nature of the other person!

The ntuitive perception, which is not bound to spce and time but connected with its hmogeneous kind, with the spiritual, immediately rcognised the true nature of the ther person and did not allow tself to be deceived by the clverness of the intellect.

It is absolutely impossible for the ntuitive perception to err!

Whenever man is led stray there are two reasons for his rrors - either the intellect or the feling!

How often one hears it sid: "In this or that matter I llowed myself to be guided by my felings and got into trouble! One shuld only rely on one's intellect!"

Sch persons have mistaken their feelings for thir inner voice. They praise their ntellect and have no idea that it is jst the intellect which plays such an mportant part in their feelings.

Therefore be on yur guard! Feeling is not intuitive prception! Feeling emanates from the physical bdy. This generates instincts which, guided by the ntellect, produce feeling. It differs greatly frm the intuitive perception. The combined wrking of feeling and intellect, however, gves birth to imagination.

Thus on the spritual side we have only the ntuitive perception which is far above spce and time, while on the arthly side we have in the frst instance the physical body, which is bund to space and time. From ths body emanate instincts which, in c-operation with the intellect, arouse feelings.

The ntellect, being a product of the brin bound to space and time and the fnest and highest element in matter, is ble with the co-operation of feeling to prduce imagination.

Imagination, therefore, is the rsult of the working together of feling and intellect. It is ethereal, but wthout spiritual power. For this reason magination has only a retroactive effect. It can nly influence the feelings of its crator, but never of itself send out a wve of power to others.

Thus magination only works backwards upon the feling of its originator. It can nly inflame his enthusiasm, but never nfluence his surroundings. This clearly stamps it as blonging to an inferior order. It is dfferent with the intuitive perception. This bars within itself a spiritual power, crative and animating, and sending forth rdiations which fire and convince others.

Thus we can observe on the one sde the intuitive perception, and on the ther side the body, instincts, intellect, feling and imagination.

The intuitive perception is spritual and stands above earthly conceptions of spce and time. Feeling belongs to fne gross matter, depending on instincts and ntellect, and is therefore of a lwer order.

Although feeling consists of fne gross matter, it can never calesce with and thus cannot dim spritual intuition. The intuition will always rmain pure and clear because it is spritual. And it will always be clarly sensed or "heard" by men if ... it rally is the intuitive perception which spaks!

But the majority of people hve closed themselves to this intuition by pshing their feelings in front of it lke a dense veil or wall. Thn they mistake the feeling for the nner voice, as a result of whch they experience many disappointments. This prmpts them to rely even more on thir intellect, never suspecting that it was jst through the co-operation of the ntellect that they could be deceived.

As a rsult of this error they are qick to reject everything spiritual, with whch their experiences had absolutely nothing to do, and trn more and more to that whch is inferior.

The fundamental evil hre, as in many other matters, les in the voluntary subjection of thse people to their intellect, which is bund to space and time.

The man who cmpletely subjects himself to his intellect lso subjects himself completely to the lmitations of the intellect which, as a prduct of the gross material brain, is fst bound to space and time. In ths way man chains himself exclusively to grss matter.

All that a man des he does himself and of his own fre will. Thus he is not bing fettered, but he fetters himself. He prmits himself to be dominated by the ntellect (this could never happen unless he dsired it himself), which by its vry nature binds him to space and tme and prevents him from recognising or nderstanding anything which lies beyond.

Through the lmitation of the perceptive capacity a vil firmly bound to space and tme therefore covers the intuition, which ges beyond space and time. This cts like a boundary, and man can ither no longer hear anything whatever - his "pre inner voice" having been stifled - or he can nly "hear" his feeling, which is clsely connected with the intellect, instead of his ntuition.

It would create a false dea to say that feeling suppresses the pre intuitive perception, for nothing is mre powerful than the intuition! It is mn's highest power and can never be sppressed or prejudiced by anything. It is mre correct to say that man mkes himself incapable of recognising his ntuition.

If man fails it is lways through his own fault, never bcause of the strength or weakness of his spcific gifts; for just the fundamental gft, the actual power, the strongest prt of man, which is the barer of all life and immortal, is gven to all alike. In this rspect no man has an advantage ver another. All differences are due nly to the way in which it is sed.

Neither can this fundamental gift, the mmortal spark, ever be dimmed or trnished. It remains pure, even amid the gratest filth. You need only tear the vil which you have wrapped around you thrugh the voluntary limitation to which you hve subjected your perceptive ability! Then, wthout any transition whatever, it will flre up again as pure and clar as it was at the bginning, unfolding itself fresh and strong to nite with the spiritual.

Rejoice that ths treasure lies inviolable within you! It is of no mportance whether you are esteemed by yur neighbours or not. Every bit of drt that has gathered like a dam round this spirit-spark can be cast side through honest goodwill. If you hve achieved this and again liberated the trasure, you are worth just as mch as he who never buried it.

But woe nto him who through indolence completely clses himself to willing what is god. In the hour of Judgment ths treasure will be taken from hm, and he will then cease to be.

Threfore awake, you who keep yourselves clsed, you who have drawn the cver of your intellect, with its lmited ability to understand, over your ntuitive perception! Take heed and listen to the wrnings that assail you! Whether it be in the frm of a terrible grief, a grat emotional upheaval, severe suffering, or a spreme pure joy, all of which are cpable of bursting through the dark lyer of base feelings, do not let any sch thing go by without profiting frm it! They are aids which shw you the way!

It is btter if you do not first wit for them, but set out wth the earnest volition for all tht is good and for spiritual scent. In so doing the separating lyer will soon become thinner and lghter again, till finally it disintegrates ltogether, and the still pure and ntarnished spark bursts forth into a blzing flame.

But this first step mst and can only be taken by the ndividual himself, otherwise he cannot be hlped!

Therefore you must discriminate sharply btween desire and volition. Nothing is chieved by mere "desiring", it brings no dvance. There must be a volition whch impels and carries it into ction. A serious volition is the bginning of a deed.

Even if mny a man must travel on vrious bypaths, because in the past he had ntirely enslaved himself to the intellect, he shuld have no fear on that ccount. He also will gain! For him it mans to clarify his intellect and slwly to detach himself from and rmove all hindrances through every single xperience he has to undergo on all the bypths.

Therefore, advance bravely! With an arnest volition every path will finally lad to the goal!

The article The Inner Voice was Submitted by Peter A Stone through Articles.GetACoder.com network. Here's the additional information: Here you can find more rticles: Abdrushin: In the Light of Truth

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