We can have some ways of grasping knowledge about plants. One of them is to trust a book, a reliable person on the subject who told us some medicinal property about it.
Another way uses our mental apparatus, which can reason, reach a conclusion through assumptions if A=B and B=C, therefore A=C or similar. For example, knowing that mint helps us with our respiratory system, when we feel a similar feeling in mint, we can assume, deduce, infer the same quality in its composition.
There is a third way, experience. We can try your bath, your tea and see what happened in our system. These two forms mentioned above still make use of our senses.
What if we could just approach a being and feel its essence and understand its medicine, its abilities, its place of being?
“From this nature of mental and sensory knowledge, as it is presently organized in us, it follows that our present limitations are not only an inevitable necessity; they are the result of an evolution, in which the mind became accustomed to depending on certain physiological functionings and their reactions as if they were the normal way of entering into a relationship with the material universe. Therefore, although it is a rule that when we try to perceive the external world we have to do so indirectly through the sensory organs, and in relation to things and men we can experience only as much truth as the senses convey to us, even so this rule is mere regularity of a dominant habit. It is possible for the mind - and this would be natural, if it could be freed from its consent to the domination of matter - to have a direct cognition of sense objects with the help of the sensory organs. (…) Such direct knowledge is, in general, impossible in our normal waking state; we must therefore arouse it, causing the waking mind to fall into a state of sleep that releases the true or subliminal mind. The mind can then assert its true character: it is the unique and all-sufficient sense, free to apply to sense objects its pure and sovereign action, rather than a mixed and dependent action.”
Intuitive Knowledge sees things as a whole, in vastness, and details only as aspects of the indivisible whole; its tendency is the immediate synthesis and unity of knowledge. Reason, on the contrary, proceeds by means of analysis and division, and groups the facts together to form the whole; but, in the montage thus formed, there are opposites, anomalies, logical incompatibilities, and the natural tendency of reason is to affirm some and deny those that conflict with the conclusions it chose to form a logical and coherent system.
The motion of matter in Space and the motion of change in Time seem to be the condition of existence. We can certainly say, if we want, that this is existence and that the very idea of existence corresponds to a reality that we cannot discover. At most, in or behind the phenomenon of self-perception, we can sometimes glimpse something immobile and unchanging, which we vaguely perceive or imagine to be ourselves, something beyond all life and all death, beyond all change, formation and action. . Therein lies the only door within us that sometimes opens, free, to the splendor of a truth beyond and, before closing again, allows a ray to touch us - a luminous call to which, if we have the strength and firmness, we can hold on to our faith and from which we can make a starting point for a game of consciousness different from that of the sensory mind - the game of Intuition.
For if we examine carefully, we will discover that Intuition is our first teacher. Intuition is always present, hidden behind our mental operations. It brings to human beings these brilliant messages of the Inconoscible, which are the beginning of their highest knowledge. Intuition gives us this idea that there is something behind and beyond everything we know and seem to be, an idea that always haunts man, in contradiction with his inferior reason and all his normal experience, and that impels him to formulate this perception formless in the more positive ideas of God, Immortality, Heaven and everything else, for which we strive
