Greetings Marsha,

If you look at Indic or Chinese references to Intellect (Manas in  
Sanskrit or I (Yee in Chinese), it is considered a sensory apparatus,  
along with the general five.

The problem arises when "Intellect" becomes the end-all/be-all of  
cognition and existence. The statement  "I think therefore I am" is a  
typical example of the malaise.

I am not what I think I am. Am I?
If not, then who/what am I?

Vedanta and Taoism, imho, try to answer that, very basic of  
questions. Manas is a very necessary apparatus, but it should not be  
mistaken for the "real" thing.

Regards,

Dwai

On Nov 15, 2007, at 8:33 AM, MarshaV wrote:

>
> Greetings,
>
> Scholars, drunk on words and obscure meanings,
> Weave a tangled web of concordances.
> Simple practice never occurs to them.
> Give up education, and the world will be better.
>
>
> There are many who seek Tao through intellect.  They revel in
> thousands of coincidences, seek similarities in all the world's
> religions, conduct learned discourses for enthralled audiences.  But
> they would reach the truth faster if they tied their thoughts to  
> experience.
>
> The intellect is inherently dualistic.  It makes distinctions and
> creates new connections between concepts and calls that
> "meaning."  This type of analytical thinking is extremely limited in
> the face of Tao, which is not fully rational, nor fully quantitative,
> not fully describable.  Though most followers of Tao are learned,
> they also realize that the intellect is but one aspect in what must
> be a multifaceted approach to Tao.
>
> It is said one must give up education, not because we should be dumb,
> but because we must seek a level on consciousness beyond the
> intellect.  We must study, but not to the point that emphasis on
> experience and meditation is lost.  If we can combine the intellect
> and direct experience with out meditative mid, then there will be no
> barrier to the wordless perception of reality.
>
>
>
>
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