As long as the seeker is bound within the limitations of the instruments of body, life and mind, he is unable to perceive and respond to another level of conscious awareness. In order to overpass the limits of these instruments, another power must accessible to the seeker and then must be called upon. That power is the intuition. Intuition may act at the level of the mind, or at the level of the heart or life or even the physical body. We get a “sense” of something that cannot be explained with the logical intellect as a direct and identifiable perception. To the extent that we focus the intuition on the specific power, either mind, emotions, life energy or body, it remains circumscribed as well. The true power of the intuition comes when it is unhooked from the specific control of one particular power or plane of existence and can take up the task of seeking out the truth of things in whatever realm of existence it is called upon.
Sri Aurobindo discusses this issue: “But the fact that it can lend itself impartially to all parts of our being,–for even the body has its intuitions,–shows that the intuition is not exclusive, but an integral truth-finder. We have to question the intuition of our whole being, not only separately in each part of it, nor in a sum of their findings, but beyond all these lower instruments, beyond even their first spiritual correspondents, by rising into the native home of the intuition which is the native home of the infinite and infallible Truth…, where all existence discovers its unity.”
The implication here is that intuition has its own plane of action where it is both native and unfettered by the limitations of body, life-energy and mind, and when we attain to that plane and thereby receive the native action of the intuition, we can then experience the truth that unifies those things which, at the level of mind, life and body, seem fragmented, disjointed and divided from one another.
Sri Aurobindo, The Synthesis of Yoga, Part Three: The Yoga of Divine Love, Chapter 5, The Divine Personality, pp. 555-556