In the path of love (the Hindu bhakti-marga, the mahabbah of Sufism), speculative activity – which by definition is of the intellectual order – does not play a preponderant part, as in the case in the way of knowledge (jnana-marga, ma‘rifah); the “lover” – the bhakta – must obtain everything by means of love and by Divine Grace; doctrinal considerations, paradoxical as it may seem given the initiatory character of bhakti, do not have in this path the crucial importance that they have in jnana . . . in order to love, one must limit or rather, one must direct one’s attention to one sole aspect of Reality, the consideration of integral Truth being more or less incompatible with the subjectivism of an exclusivistic love. The way of love is comparable to a rhythm or a melody, not to an act of reasoning; it is a path of “beauty,” not of “wisdom,” if one may so express it at the risk of seeming to say that beauty is without wisdom and wisdom without beauty; in short, the perspective of the bhakta comprises inevitable limitations due to the subjective and emotional character of the “bhaktic” method.
In matters of doctrine, the bhakta has nothing to resolve by means of the intelligence alone, it is the entire religion that “thinks” for him, by means of all the symbols – scriptural or other – it possesses. [GTUFS: EyeHeart, Modes of Spiritual Realization]