Understanding Human Suffering: An Intuitive Approach

William H. Kautz
Abstract
The central problems of human suffering cannot be resolved through modern
man's prevalent paradigm, or way of thinking and worldview, which is heavily
rooted in science and its reliance on rationality and the underlying metaphysical
assumptions of objectivity, measurability, causality and reductionism. To understand the origin, cause, human purpose and meaning of suffering, as well as
appropriate means for dealing with it, requires that we go beyond this limited
approach.
This can best be done by drawing upon the direct-knowing human capacity of
intuition. This universal mental faculty functions apart from reasoning, sense perception and remembering. It is able to access the deeper levels of consciousness
from which all knowledge originates: the superconscious or collective unconscious mind. Intuition was the means employed by the greatest saints, prophets,
mystics and philosophers of centuries past to achieve their profound understanding about the nature of human life, man's connection to his origins and the greater
reality of which he is apart. Intuitive inquiry may be employed today, in a less
arduous and more effective version, to gain new information and knowledge far
beyond what conventional science can achieve.
This presentation reviews three means for learning about human suffering:
individual personal experience (light or heavy, your own or someone's you are
close to); second, accounts of other sufferers and from psychologists, philosophers, historians and poets who have studied and written on the subject; and
third, through individual intuitive access into the deeper levels of your own mind.
Evidence is cited (from several disciplines) for the availability and accuracy of
intuitively derived information, the conditions for success and the results of intuitive inquiries for understanding suffering. These insightful findings show that an
intuitive approach offers significant potential for understanding, minimizing and
transcending human suffering.
Key Words
Suffering, pain, intuition, science, paradigm, knowledge, Reality, supercoscious
mind, intuitive inquiry.
2011 William H. Kautz. All rights reserved.

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*****
1 Introduction
If we are to 'make sense' of suffering we must come to terms with four main
issues: its origin or cause, its purpose and meaning, how to handle our own suffering and how to manage the suffering of others within our communities, societies and globally.
Even after thousands of years, and probably more if we knew, these four issues are still with us and largely unresolved. It's safe to say that we humans are
not doing very well at responding to them with understanding, compassion and
constructive action. The four are strongly interrelated, of course, and we need to
consider all together. This article attempts to do so, and mainly the second issue:
the meaning and purpose of suffering. I will deal especially with the relevance of
man's inner knowing or intuitive capacities to resolving the issues of human suffering since this approach is both centrally important and largely neglected.
2 Universality
We recognize first of all that suffering is a virtually universal experience, for
it cuts across all boundaries that tend to divide us as human beings: by country,
culture, region, race, gender, age, wealth, intelligence and lifestyle. I think I may
safely assume that none of my readers has totally escaped suffering: we've all had
at least a personal taste of loss, disappointment, discouragement or loneliness. In
contrast, a few may have suffered greatly. We have all witnessed the suffering of
others at least vicariously through the media. You may escape suffering for a
while but the possibility and threat of it are everywhere and ever-present. There's
no running away from it to 'safety.'
3 Sources
To 'make sense of suffering' you may turn to three sources of information, or
areas of knowledge. First, you have your own individual experiences of suffering, whether they be light or heavy, physical or mental, your own or others' with
whom you are intimate. Second, you may turn to accounts on suffering by people
who have written or reported about it and tried to explain it: friends, mystics,
martyrs, psychologists, philosophers, scholars, scientists. While all of them are
external to your own experience, they are still relevant. Third, you may draw
upon the deeper levels of knowing accessible through your own mind. We will
examine especially this third source, for it is not often recognized.
4 Who Should Speak About Suffering?
First we must ask: who is qualified, who has the right, to speak about suffering? Is it only those who have suffered the most and can tell us about it?
Perhaps so, but a major difficulty here is that heavy suffering is almost ineffable so indescribable that the sufferer is literally at a loss for words to relate his
very personal experience of it. We may be greatly moved and sympathetic by his
report, but we cannot really know what he is talking about unless we have experi-

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enced similar suffering ourselves. Even then we have no common basis on which
to compare our own anguish relative to his. In the absence of an external criterion, I have no more right to say that I have suffered more than my neighbor, nor
can I honestly say I have suffered less.
With all due respect, the reports of sufferers typically tell us very little about
suffering itself, apart from recalling their own personal experiences, even when
they are honest, sincere and not burdened with a residue of resentment, withdrawal or blame which sometimes occurs and biases their testimony.
We are therefore called upon to respond to all suffering equally, without judging whether it be heavy or light, chosen or imposed, natural or accidental. Similarly, everyone has an equal right to speak about suffering, with due consideration for the feelings of his listener. Indeed, if we wish to understand it better we
must speak out about it, not politely keep our thoughts, feelings and anguish hidden and private. This is the posture I have chosen to take here. I invite you to do
the same in your own explorations on suffering.
5 Pain and Suffering
We need to make an important distinction between two kinds of suffering, for
which I am going to borrow the common but normally broad terms pain and suffering, just as many others have done. Let us call pain the natural physical experience of suffering, familiar to both humans and animals and an inescapable aspect of being alive. The term suffering will apply only to what man experiences,
presumably because he possesses sentience, or a kind of consciousness not enjoyed by animals. This difference is not exactly a body-mind distinction because
there is some overlap, but it does let us see that the human mind is the main operative agent in suffering, because it translates (bodily) pain into (mental) suffering, or one kind of suffering into another.
This distinction helps us appreciate how people differ so greatly in the degree
to which they suffer under essentially the same conditions of physical pain. Examples are abundant; they come from hospitals, hospices, terminal cancer wards,
childbirth, some sports, the battlefield, the Nazi death camps, and the terrible
tortures employed in centuries past. We see that either a little or a lot of pain can
induce a little or a lot of suffering, either way, depending on the sufferer's response to the pain. While pain is inevitable in life, suffering is to some extent
chosen, but in a manner and degree still undetermined.
This definition and observation leaves us with the challenge to try to understand the reason for the major difference between pain and suffering. To do this
we must necessarily deal with the workings of the human mind as translator of
pain into suffering.
6 Inner Experience
To begin this exploration of the mind we may make four observations of
common individual reactions to pain, all probably recognizable to you too.
- When experiencing pain you sometimes feel it less that is, you suffer less

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when you are intensely preoccupied with a task to which you are devoted or
greatly enjoying. In contrast, you suffer more when you are unfocused, don't
know what to do or feel helpless in the face of the pain. The mind is obviously
playing a role in these responses.
- Related to this, your suffering diminishes when your attention is confined to
the present moment rather than the reconstructed past or the imagined future.
You may agree with some ancient teachers who claim that you would not suffer
at all if you could somehow hold the focus of your mind to the present moment.
Some persons claim they have actually done this through great pain.
- Your willingness to suffer must also be a factor. Even a small degree of
acceptance of personal responsibility for your suffering can convert you into a
chooser rather than of a victim of it. It can diminish the suffering or eliminate it
entirely (e.g., in childbirth). It can even be helpful just to pretend that the cause
of your suffering lies in your own choice instead of submission to an external
agent such as another person, society at large, unfortunate circumstances or a
mysterious Act of God. Actually, these explanations can easily lead to self-pity,
resentment and blaming rather than acceptance.
- Finally, you already know that suffering (from loss of a child to a toothache)
is less when you are not alone but in the presence of someone else especially
someone you believe to be sympathetic or willing to suffer with you, though even
a neutral party will do. Solitude amplifies suffering.
These observations provide initial clues about the mechanism of suffering and
suggest how the mind might be used to deal with it when it occurs. The last example suggests further one of the possible values of suffering in the world: to
draw people closely together and induce compassion among them.
7 External Sources
Historical accounts on the origin, cause, purpose and meaning of human suffering, and proposals for reducing it for both individuals and in society, are a
huge resource for exploration and inspiration, and for understanding your personal experience even though they are external to yourself and must therefore
be interpreted and screened before acceptance.
They comprise much more than can be properly summarized in only a few
words here. Just to suggest their flavor, however, let us consider a small sampling
of wisdom which has emerged from this extensive body of thought and consideration including a few fragments from religious sources and the presumed
role of "God" in suffering.1 (A similar sampling from intuitive sources will be
offered later.)
Your pain is the breaking of the shell that encloses your understanding. Much
of your pain is self-chosen. It is the bitter potion by which the physician within
you heals your sick self. Therefore, trust this physician, and drink his remedy in
silence and tranquility. [Kahlil Gibran]2

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The first of the Buddhas Four Noble Truths is that life means suffering. It is true
indeed. No one escapes this life without experiencing pain and anguish. The three
remaining Truths, however, offer hope and comfort to all souls everywhere:
attachment to desire is the cause of suffering; suffering can be overcome; and
finally, there is a path of practice that leads to enlightenment and an end of suffering. [Eckhart Tolle]
Accept suffering and achieve atonement through it that is what you must do.
[Fyodor Dostoevsky]3

You desire to know the art of living, my friend? It is contained in one phrase:
make use of suffering. [Henri-Frederic Amiel]4
The truth that many people never understand, until it is too late, is that the more
you try to avoid suffering the more you suffer because smaller and more insignificant things begin to torture you in proportion to your fear of being hurt. [Thomas
Merton]5

Give up. Be willing to be a permanent invalid or to recover, as God wills, but

suspend all conclusions. Open your heart to pain, for it is God's will wrought for
your own good. It is [part of] his plan to dissolve the ego. Welcome it as a challenge. Turn inward and derive the strength to bear it and benefit from it. [Sattya Sai
Baba]

Without a profound change in human consciousness, the worlds suffering is a

bottomless pit. [Eckhart Tolle]
We will match your capacity to inflict suffering with our capacity to endure suffering. We will meet your physical force with our soul force. We will not hate you,
but cannot in all good conscience obey the unjust laws you have promulgated. But
we will soon wear you down by our capacity to suffer. And in winning our freedom, we will so touch your heart of conscience that we will win you in the process. [Martin Luther King]
The cure for pain is in the pain. Suffering is a gift. In it is hidden mercy.
[Rumi]

He who fears he shall suffer already suffers what he fears. [Michel de Montaigne]
Pain is inevitable. Suffering is optional. [M. Kathleen Casey]
The Master gives himself up to whatever the moment brings. He knows he is
going to die, and he has nothing left to hold on to: no illusions in his mind, no
resistances in his body. He doesn't think about his actions, they flow from the core
of his being. He holds nothing back from life; therefore he is ready for death, as a
man is ready for sleep after a good day's work. [Lao Tse]6

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When the lesson is learned, the necessity ceases. If we suffer, the fact is proof
positive that we have not yet learned the necessary lesson. If we kick against the
pricks and suffer with bitterness, it means not only that we have not learned the
lesson of that particular suffering, but are piling up for ourselves some new ones to
learn. [Katerinka Hesselink7]
Suffering cannot survive in the present moment. [Eckhart Tolle]
The only time we suffer is when we believe a thought that argues with what is.
When the mind is perfectly clear, what is is what we want. [Byron Katie]8

Some of these thinkers draw a stronger conclusion. Restated here in the simplest of terms, it says that man's suffering arises (only) from his chosen separation from the natural order of things, also called Natural Law, Reality, All That Is
and (to some) God. Thus, suffering comes from his resistance to accepting and
living life as it has been given to him in contrast to how he fashions it to be
from his limited notion of who he thinks he is (his ego), what he mistakenly
conceives to be his purpose in being alive and his beliefs about the world about
him. His suffering ends when he comprehends Reality and chooses to accept it
fully, including love, forgiveness and his unity with all beings. This is his everpresent option. Indeed, if suffering were not such an option, he would be at the
mercy of a very cruel universe!
If this conclusion and counsel are genuinely valid then they provide helpful
counsel on how you might respond constructively to your own suffering: distinguish your highest personal purpose; seek to transcend your limiting ego; drop all
internal resistance and surrender fully to life and Reality as it is. The remaining
task is then to reduce this broad counsel to practical, individual, daily practice.
8 Inner Knowing
We may also turn to these wise teachers themselves and ask: what did they do
to obtain their novel observations and insights and to win this deep understanding? If we can answer this question perhaps we can do as they did.
They were a varied lot, to be sure, but we can readily discern that their common feature was not intelligence, scholarship, creativity or leadership. It was
rather a less conspicuous quality of deliberately adopting a change of perception
or shift of awareness, away from the typical intellectual, thought-based or emotional pursuits of their day and toward a profound trust in the space of their own
inner minds the space from which all knowledge comes, usually called the
collective unconscious or superconscious mind. They relied upon their individual
inner knowin ability, the capacity to acquire information, knowledge and understanding apart from rational thought, the senses and ordinary memory. This
capacity is called intuition.9
Intuition is popularly and ambiguously regarded as a flash of insight, a gut

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feeling, a 'psychic hit' or an unconscious reasoning process. An older tradition
bespeaks of it not as a peculiar, sporadic phenomenon, however, but a natural,
inner-knowing and universal quality of the human mind.10 This kind of knowing
was inherent to Greek philosophy (nous), Far Eastern and Oriental beliefs and the
orientation of other early cultures as both a root belief and an accepted practice.11
It persisted over most of the civilized world during the centuries to follow up
until the scientific revolution in the West in the seventeenth century. It did not
then totally disappear but took second place to empirical, sense-based, materialistic and rational methods. Science then predominated as the preferred means for
generating new knowledge about the natural world, and became the arbiter of
validity for new knowledge from any source. Science today is a powerful social
institution, but it rests solidly on basic metaphysical assumptions of objectivity,
measurability, causality and reductionism. Its methods and findings are therefore
uncertain when any of these assumptions is not satisfied.12
Intuition has never been a chosen topic for study within science even though
it has contributed significantly to scientific discovery. 13 It has traditionally been
regarded as too subjective and therefore allied with the superstitions of past generations. Today intuition is barely mentioned in psychology and sociology textbooks, is not taught in universities and has never been the subject of systematic
study. The media sometimes jokes about 'women's intuition' and ridicules intuition as psychic nonsense.
Similar to most other mental faculties, intuition may be developed individually to allow one to gain access to new knowledge in virtually any field of inquiry, even very deep knowledge and that which no one alive possesses or which
is difficult to describe verbally. One need not follow the arduous means the early
teachers were compelled to employ to activate and practice their intuition. Nowadays one may rely upon modern, facile and effective methods of intuitive inquiry.
Many expert intuitives have done so and have served as competent vehicles for
new knowledge. Both scientific and practical evidence for these claims has
shown, in more than a dozen different areas of inquiry, that intuitively accessed
information can be accurate, detailed and responsive to the questions asked.14
Most important here, anyone can develop his natural intuitive abilities to inquire into his own mind, both for personal use and for answers to the problems of
human suffering (and countless other topics). Rich intuitive inquiry is an achievable, useful and important means for 'making sense of suffering.'
9 Crossing the Boundary
To gain intuitive access to new knowledge about suffering (or anything else)
is not fundamentally difficult but you must be willing to cross the boundary that
separates the realm of daily life and ordinary consciousness, and move into a
higher realm of your inner mind. This step does not so much involve the creation
of new qualities or skills, as are required for most learning, but only the transcendence of 'psychological' barriers which have arisen while growing up and are

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presently blocking the reception of new knowledge.
Much published material is available on intuition development, and I will not
attempt to review or even summarize it here.15 Suffice it to describe briefly and
broadly the realm of higher consciousness into which intuition leads, so that it
may serve as inspiration and recognizable goal. Through practice and perhaps a
shift of attitude the barriers can be identified and slowly removed so that this
greater realm of the mind becomes familiar and can be embraced.
As already noted, this intuitively accessible realm has been well explored in
the past through various mystic traditions, religious practices (such as prayer),
esoteric philosophies and advanced psychologies. 16 It is most simply expressed
for present purposes in the Perennial Philosophy, which is the common core of
knowledge shared by all of these sources.17 It may therefore be taken as the best
understanding man has come with in thousands of years of study and
experimentation in his attempt to understand human life, his origin, his purpose
and his reality generally, including human suffering.
11 The Perennial Philosophy
In addition to ordinary reality, in which all living creatures live their daily
lives and which we may call the 'first realm,' there also exists a more subtle and
profound 'second realm' of existence. The latter is not a polarized opposite of the
first but rather a source that embraces and includes it. The absolute existence of
this second realm is the first of the four universal principles that comprise the
Perennial Philosophy. All the major religions and philosophies of the world agree
with this principle, in words appropriate to their cultures.
The second principle states that human beings partake of both realms. We are
all at least barely aware of the invisible, non-sensual, non-rational and largely unconscious mind-space of the second realm, called in the West the superconscious
mind or the collective unconscious, and by other terms elsewhere. It leaks to conscious awareness through serendipities, dreams, revelations, moments of insight
and both crisis and ecstasy. Each of us has, at the center of his being and in the
depth of his mind, a center of transcendent awareness, a personal essence or coreSelf, which is his connection with the second realm. In this sense we are not only
physical but also spiritual beings.
The third principle affirms that every human has the inherent capacity to recognize the second realm. He can test for himself the validity of this inner connection by experiencing it directly. Such an inner pursuit is the purpose of all
spiritual practice. It requires only that the mind be open, quiet and uncluttered
with thoughts. The connection is readily actualized through intuitive inquiry,
which may be understood as the principal and intentional communication link
between realms. Since it is a personal attribute, it is accessible to all inquirers and
is a necessary prerequisite to deeper understanding.
The fourth principle says that the pursuit of this inner connection is the high-

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est goal and the greatest purpose of human life. To realize this goal is to discover
your true Self (your essence), your relationship with the greater Reality of which
you are a part, the mystery of your origin and personal purpose and the greater
mystery of all mankind's origin and purpose.
The principles of the Perennial Philosophy are not typical religious beliefs but
conclusions supported by centuries of validation through human revelation, reflection, experience and application. They have been tested and refined by mankind's greatest wisdom teachers of our planets major cultures. and have been
further supported by recent evidence from parapsychology, remote viewing, certain meditative practices and practical intuitive studies. For these reasons alone
we have to take them seriously. We can safely accept them to be as basic and
sound to man's understanding of the nature of his existence as any knowledge
which humanity has discovered or generated.
The answers to the main questions about suffering therefore lie not so much
in intellectual processes and collective pursuits but rather in individual intuitive
inquiry into your own deeper mind. This personal process works by introducing
an holonic shift of perspective from the first to the second realm of consciousness.18 This shift reveals the nature and purpose of suffering through the broader
nature and purpose of human existence itself. This is the only way one may truly
understand the inexplicable source, nature and cause of human suffering and its
eventual resolution.
12 Examples of Intuitive Wisdom
The information about human suffering which has been derived from expert
intuitives is not as abundant as that from the old wisdom teachers but is richer by
far in content and clarity. While it agrees generally with the examples given
above, it describes suffering in more contemporary terms and as experienced in
the modern Western world.
The several examples which follow illustrate some of the strongest understanding and counsel that has arisen from intuitive inquiries on pain and suffering. They do not present a complete explanation on this nearly inexplicable subject, of course; this must be obtained personally and intuitively by your own
experience. They do offer some interesting, inspiring and worthwhile portals
through which you may enter the greater depths of your mind as you conduct
your individual explorations of suffering.
Suffering: intrinsic but is it necessary?
I am sorry you are suffering. I know of no rule that says this must be so. ... I am
sorry for the forgetting that causes dark nights of loneliness for all of you. You
have come [to life] to walk in the forgetting in order to move to the remembering
again. In dark nights, in fear, ask your heart, 'Is this all there is?' Your heart knows
the answer. [Pat Rodegast]19

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Illness and suffering are not thrust upon you by God, or All That Is, or by an
outside agency. They are a by-product of the learning process, created by you, in
themselves quite neutral. They do not come from a different source, say, than
health and vitality. Suffering is not good for the soul, unless it teaches you how to
stop suffering. That is its purpose. [Jane Roberts]20
No god created sorrow and pain. ... These things were created by yourselves, as
you forgot your true beginnings. Only when you remember your beginnings will
these cease. [Jane Roberts]21
There is no [fundamental] reason that growth must be painful or difficult, that
change must be threatening, that progress must be marked with pain. [Chelsea
Quinn Yarbro]22

Nothing is painful in and of itself. Pain is a result of wrong thought. It is an error

in thinking. Pain results from a judgment you have made about a thing. Remove the judgment and the pain disappears. [Neale Donald Walsch]23
Choice and responsibility
Sickness is a decision. It is not a thing that happens to you, quite unsought,
which makes you weak and brings you suffering. It is a choice you make. [Anon1]24
We can awaken through pain or joy. Why choose pain? [Lin-David Martin]25
You are doing this unto yourself. This is still true, whatever seems to be the
cause of any pain and suffering you feel. [Anon1]26
The ego's painful illusion
What you behold as sickness and as pain, as weakness and as suffering and loss,
is but temptation to perceive yourself defenseless and in hell. Yield not to this, and
you will see all pain, in every form, wherever it occurs, but disappear as mists
before the sun. [Anon1] 27
Pain speaks to you when you are ready to learn from it. Emotional pain says one
thing, emotional pain another. Nothing in life happens haphazardly. [Pat Rodegast]28
You would not react at all to figures in a dream if you knew you were dreaming.
They could have no effect on you unless you failed to recognize it is your
dream. [Anon1]29
The true Master does not suffer in silence at all, but only appears to be suffering
without complaint. The reason is that the true Master is not suffering but simply experiencing a set of circumstances that you would call insufferable. [Neale
Donald Walsch]30

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Everyone who needs help, regardless of the form of his distress, is attacking
himself, and his peace of mind is suffering in consequence. What he does not
realize and needs to learn is that this self, which can attack and be attacked as well,
is a concept he made up. This self he sees as being acted on, reacting to external forces as they demand, and helpless midst the power of the world. [Anon1]31
Responding to suffering
It is cruel to say that someone controls his illness, even insanity, even though
the statement is true at the soul level, for the soul is committed to its own growth
and that of others. Indeed, illness is a wise decision and is a healing where there
have been circumstances which the person cannot handle. [Pat Rodegast]32
To empathize does not mean to join in suffering. That is the ego's interpretation of empathy. Healing pain is not accomplished by delusional attempts to
enter into it and lighten it by sharing the delusion. [Anon1]33
Do not grieve for those who suffer, who are subjected to limited capacities for
living. View your world as a transient place where souls choose to come, because
this is what they have selected as their mode of learning, to the most minute detail.
[Pat Rodegast]34

13 Summary
Pain is a byproduct of being alive, whether one is human or animal, while
suffering is reserved for conscious beings. It serves as a necessary stimulus for
bringing human lives into conformance with the greater Reality in which they are
embedded. Herein lies the purpose of suffering: to nudge each human's awareness toward this Reality so he may embrace it and align with it.
Suffering arises only from one's resistance to accepting this Reality as it is,
and the associated 'Natural Law' through which it functions. The resistance exists
because he is locked in a limited, ego-based view of Reality and is unwilling to
surrender it in favor of the unlimited possibilities for growth and expansion
which the Reality offers. This is the prime cause of suffering. It is internal, not
external, to the sufferer. In other words, to stop suffering you must change what
you want, not try to change Reality.
Suffering cannot be understood at the level at which it is felt and experienced
but only at the higher level of consciousness from which it arose. This shift of
perception requires an expansion of awareness, a kind of remembering. It is always a viable option for one who seeks an understanding of suffering itself or
how to end his own. Suffering automatically and eventually induces this shift,
though less painful means may always be voluntarily chosen.
Suffering is indeed 'voluntary' in the sense of this ever-present option. In the
absence of conscious involvement the choice is made unconsciously at the higher
level of the core-Self, or essence. This Self is the individual center where the par-

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ticular learning experiences of life are arranged. By voluntarily shifting one's
awareness into this higher level, different choices can be made and the suffering
can be terminated. The process is incredibly fair.
The keys to expanding awareness lie in the critical examination of thoughts
and beliefs; a willingness to surrender preconceptions and judgment; and often
the courage to allow the necessary shift of perception to take place. These quailties depend in turn upon compassion and forgiveness for oneself and others and a
on-going commitment to dispel illusions and seek the truth.
Dealing with the suffering in others calls for patience, compassion, an understanding of its purpose and sometimes personal care to reduce pain. It does not
ask that you grieve sadly over their misery, take their suffering upon yourself,
attempt to explain to them its cause, or judge them in any way. A posture of personal peace and natural joy is invariably the best medicine.
A collective solution to the global problem of human suffering cannot be imposed on humanity but will be possible only through widespread individual
awakenings to its origin, cause, purpose and meaning, and the resultant choices
each person makes to grow personally from this shift in awareness.
Notes
Some of these examples are drawn from public lectures or are well
known sayings no longer citable to a specific source.
2.
Kahlil Gibran, The Prophet (New York: Knopf, 1951), #16.
3.
Fyodor Dostoyevsky, Crime and Punishment, trans. David McDuff
(London: Penguin Classics, 1991).
4.
Hugh Chisholm, ed., Encyclopdia Britannica (11th ed.) (Cambridge:
Cambridge University Press, 1911).
5.
Thomas Merton, The Literary Essays of Thomas Merton (New York:
New Directions, 1985).
6.
Lao Tse, Tao Te Ching, trans. Stephen Mitchell (New York: Harper
Perennial, 1988), #50.
7.
Katinka Hesselink, 'Karma, Just and Unjust,' in Theosophical Notes,
1955. Viewed October 2011.
<http://www.katinkahesselink.net/other/tn_karma.htm>.
8.
Byron Katie and Stephen Mitchell, A Thousand Names for Joy: Living
in Harmony with the Way Things Are (New York: Three Rivers Press,
2007).
9.
William H. Kautz, Opening the Inner Eye: Explorations on the Practical
Applications of Intuition in Daily Life and Work (New York: iUniverse,
2005); Helen Palmer, ed., Inner knowing: Creativity, Consciousness,
Insight and intuition (New York: Tarcher/Putnam, 1988), Willis W.
Harman and Howard Rheingold, Higher Creativity: Liberating the
1.

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Unconscious for Breakthrough Insights (New York: Putnam, 1984).
10.
Carl G. Jung, Psychological Types, Bollingen Series No. 6 (Princeton,
NJ: Princeton Univ. Press, 1976).
11.
Henri Bergson, The Creative Mind: An Introduction to Metaphysics
(New York: Citadel Press, 2002; Sri Aurobindo, The Life Divine,
(Pondicherry, India: Sri Aurobindo Pub'ns, 1970), p.65; Merton, Literary
Essays, 341, 348, 364; Jung, Psychological Types, No. 6; Richard Tarnas,
The Passion of the Western Mind: Understanding the Ideas That have
Shaped Our World View (New York: Harmony/Crown, 1991.
12.
Willis W. Harman and Jane E. Clark, New Metaphysical Foundations of
Modern Science (San Francisco: Institute of Noetic Sciences, 1994).
13.
Harman and Rheingold, Higher Creativity.
14.
Kautz, Inner Eye; Stephen A. Schwartz, The Secret Vaults of Time (New
York: Grosset & Dunlap, 1978).
15.
Penney Peirce, The Intuitive Way (Hillsboro, OR: Beyond Words, 1999);
Mona Lisa Schulz, Awakening Intuition: Using Your Mind-Body Network
for Insight and Healing (New York: Harmony/Crown, 1998; Deepak
Chopra and Judith Orloff, The Power of Intuition (New York: Hay House,
2005).
16.
Aurobindo, Life Divine; Shah, Thinkers of the East; Carl G. Jung,
Memories, Dreams and Reflections (New York: Vintage, 1965); Palmer,
Inner knowing.
17.
Aldous Huxley, The Perennial Philosophy (New York: Harper, 1945);
Roger Walsh, Essential Spirituality: The Seven Central Practices to
Awaken Heart and Mind (New York: Wiley, 1999).
18.
Ken Wilber, The Spectrum of Consciousness (Wheaton, IL: Theosophical Publishing House, 1977); Richard M. Bucke, Cosmic
Consciousness: A Study in the Evolution of the Human Mind (New York:
Citadel Press, 1982).
19.
Pat Rodegast and Judith Stanton, Emmanuel's Book: A Manual for
Living Comfortably in the Cosmos (New York: Bantam Books, 1985), 90.
20.
Jane Roberts, Seth Speaks: The Eternal Validity of the Soul (Englewood
Cliff, NJ: Prentice Hall, 1972), 341.
21.
Jane Roberts, ESP Class Session Notes, April 1969, unpublished.
22.
Chelsea Quinn Yarbro, Messages from Michael (Berkeley, CA: Berkeley
Publishing, 1985), 113.
23.
Neale Donald Walsch, Conversations with God: An Uncommon
Dialogue (Hampton-Roads/Putnam, 1995).
24.
Anon1, A Course in Miracles (Tiburon, CA: Foundation for Inner Peace,
1975), Workbook-pI.136.7.

Understanding Human Suffering : An Intuitive Approach

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25.
26.
27.
28.
29.
30.
31.
32.
33.
34.

Lin David Martin, personal communication.

Anon1, A Course in Miracles, Text-27.VIII.10
Ibid., Text-31.VIII.6
Rodegast, Emmanual's Book, 158.
Anon1, Course in Miracles, Text-27.VIII.10.
Walsch, Conversations with God, 107.
Anon1, Course in Miracles, Psychotherapy-1.in.3
Rodegast, Emmanual's Book, 163.
Anon1, Course in Miracles, Text-16.I.1.
Rodegast, Emmanual's Book, 15.
Bibliography

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York: Citadel Press, 2002.
Bucke, Richard M. Cosmic Consciousness: A Study in the Evolution of the
Human Mind. New York: Citadel Press, 1982.
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Chopra, Deepak, and Judith Orloff, The Power of Intuition. New York: Hay
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Gibran, Kahlil. The Prophet. New York: Knopf, 1951.
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Harman, Willis, and Howard Rheingold. Higher Creativity: Liberating the
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Jung, Carl G. Memories, Dreams and Reflections. New York: Vintage, 1965.
Jung, Carl G. Psychological Types, Bollingen Series No. 6. Princeton, NJ:
Princeton Univ. Press, 1976.

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Kautz, William H. Opening the Inner Eye: Explorations on the Practical Applications of Intuition in Daily Life and Work. New York: iUniverse, 2005.
Lao Tse. Tao Te Ching. Translated by Stephen Mitchell. New York: Harper
Perennial, 1988.
Merton, Thomas. The Literary Essays of Thomas Merton. New York: New
Directions, 1985.
Palmer, Helen, ed., Inner knowing: Creativity, Consciousness, Insight and Intuition. New York: Tarcher/Putnam, 1988.
Peirce, Penney. The Intuitive Way. Hillsboro, OR: Beyond Words, 1999.
Roberts, Jane. ESP Class Session Notes, April 1969; personal communication.
Roberts, Jane. Seth Speaks: The Eternal Validity of the Soul. Englewood Cliff,
NJ: Prentice Hall, 1972.
Rodegast, Pat, and Judith Stanton. Emmanuel's Book: A Manual for Living
Comfortably in the Cosmos. New York: Bantam Books, 1985..
Schulz, Mona Lisa. Awakening Intuition: Using Your Mind-Body Network for
Insight and Healing. New York: Harmony/Crown, 1998.
Schwartz, Stephen A. The Secret Vaults of Time. New York: Grosset & Dunlap,
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Shah, Idries. Thinkers of the East. London: Penguin, 2003.
Tarnas, Richard. The Passion of the Western Mind: Understanding the Ideas
That have Shaped Our World View. New York: Harmony/Crown, 1991.
Walsch, Neale Donald. Conversations with God: An Uncommon Dialogue.
Hampton-Roads/Putnam, 1995.
Walsh, Roger. Essential Spirituality: The Seven Central Practices to Awaken
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Wilber, Ken. The Spectrum of Consciousness. Wheaton, IL: Theosophical Publishing House, 1977.
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William H. Kautz (Sc.D., MIT) conducted scientific and technical research at
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chemistry and the social sciences. He then founded and directed the Center for
Applied Intuition, which conducted research on the nature of intuition and the application of intuitively derived information in several fields in the social and hard
sciences.

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DISREGARD THIS PAGEDO NOT PUBLISH

Notes (Original)
N

Some of these examples are drawn from public lectures or .

Gibran 1951, #16.
3
Dostoyevsky 1991.
4
Chisholm 1911.
5
Merton 1985.
6
Lao Tse, 1988, #50.
7
Hesselink 1955.
8
Katie 2007.
9
Kautz 2005, Palmer 1998, Harman 1984.
10
Jung 1976.
11
Bergson 2002; Aurobindo 1970, p.65; Merton 1985, pp. 341, 348, 364; Jung 1976, Tarnas 1991.
12
Harman 1994.
13
Harman 1984.
14
Kautz, 2005, Schwartz 1978..
15
Peirce 1999, Schulz 1999, Chopra 2005.
16
Aurobindo 1970, Shah 1927, Jung 1965, Palmer 1988.
17
Huxley 1945, Walsh 1999.
18
Wilber 1977, Bucke 1982.
19
Rodegast 1985, p. 90.
20
Roberts 1972, p. 341.
21
Roberts 1969, p. 1.
22
Yarbro 1985, p. 113.
23
Walsch 1995.
24
Anon1, Workbook-pI.136.7.
25
Lin David Martin, personal communication.
26
Anon1, Text-27.VIII.10
27
Anon1, Text-31.VIII.6
28
Rodegast 1985; p. 158.
29
Anon1 T-27.VIII.10.
30
Walsch 1995,; p. 107.
31
Anon1 Psychotherapy-1.in.3
32
Rodegast 1985, p. 163.
33
Anon1 Text-16.I.1.
34
Rodegast 1985, p. 15.
2