The absence of a universal consensus amongst philosophers certainly does indicate the inability of intellect to arrive at indisputable truth. But the only alternative which could be proposed--that of an integral development of all sides of our nature, is superior, yet still not enough. For the other sides--that is, feeling, mystical intuition, and mystical experience--will also suffer from the same deficiencies. There is the same possibility of endless contradiction here. One arrives, therefore, at the conclusion that a new faculty is really needed wherewith to ascertain ultimate Truth, one which, if it is attained, will function in precisely the same manner in all persons. Such a faculty was, it is believed, used by sages like Krishna and Buddha. It can be given the name of "insight." The purity of this insight must necessarily be a consequence of the purity of the entire character and mentality of the individual who has it. This applies not only in the moral realm, but also in the intellectual and emotional realms of his being. For the very tendencies of a virtuous nature which helped his progress in earlier stages must now be discarded as much as those of a vicious nature. The very tendencies of the intellect which brought him to his spiritual standpoint must also be discarded. Only by this ruthless self-pruning can he respond quite impersonally to reality and not falsify it. It is, presumably, the same as the divinization of the human mind.
-- Notebooks Category 7: The Intellect > Chapter 1 : The Place of Intellect > # 216
