Faith is nothing other than the adherence of our whole being to Truth, whether we have a direct intuition of that Truth or an indirect idea. [PrayerMan]

Faith is like an ‘existential’ intuition of its ‘intellectual’ object. [GTUFS: GnosisDW, The Sense of the Absolute in Religions]

Faith is to say “yes” to the truth of God and of immortality – this truth which we carry in the depths of our heart – it is to see concretely what apparently is abstract; it is, to speak in Islamic terms, to “serve God as if thou sawest Him, and if thou seest Him not, He nonetheless seeth thee”; and it is also the sense of the goodness of God and trust in His Mercy. [GTUFS: ChristIslam, The Question of Evangelicalism]

Faith is the participation of the will in the intelligence; just as on the physical plane man adapts his action to the physical facts which determine its nature, so also, on the spiritual plane, he should act in accordance with his convictions, by inward activity even more than by outward activity, for “before acting one must first be,” and our being is nothing else but our inward activity. The soul must be to the intelligence what beauty is to truth, and this is what we have called the “moral qualification” that should accompany the “intellectual qualification.” [GTUFS: LogicT, Understanding and Believing]

Faith is in fact nothing else than the “bhaktic” mode of Knowledge and of intellectual certainty, which means that Faith is a passive act of the intelligence, its immediate object being not the truth as such, but a symbol of the truth. This symbol will yield up its secrets in proportion to the greatness of the Faith, which in its turn will be determined by an attitude of confidence or of emotional certainty, that is to say, by an element of bhakti, or Love. Insofar as Faith is a contemplative attitude, its subject is the intelligence; it can therefore be said to constitute a virtual Knowledge; but since its mode is passive, it must compensate this passivity by a complementary active attitude, that is to say, by an attitude of the will the substance of which is precisely confidence and fervor, by virtue of which the intelligence will receive spiritual certainties. Faith is a priori a natural disposition of the soul to admit the supernatural; it is therefore essentially an intuition of the supernatural, brought about by Grace, which is actualized by means of the attitude of fervent confidence. [GTUFS: UnityReligions, Universality and Particular Nature of the Christian Religion]

Faith is the conformity of the intelligence and the will to revealed truths. This conformity is either formal alone or else essential, in the sense that the object of faith is a dogmatic form and, behind this, an essence of Truth. Faith is belief when the volitive element predominates over the intellectual; it is knowledge or gnosis when the intellectual element predominates over the volitive. But there are also certitude and fervor, the latter being volitive and the former intellectual: fervor gives belief its spiritual quality; certitude is an intrinsic quality of gnosis. The term “faith” could not mean exclusively belief or fervor, nor exclusively knowledge or certitude; it cannot be said either that belief that it is all that is possible in the way of faith, or that knowledge is not faith at all. [GTUFS: StationsW, The Nature and Arguments of Faith]

For the Koran  , faith (iman) consists in “believing in what is hidden” (yu’minuna bilghayb) Sura of the Cow, 2 [GTUFS: DivineHuman, To Refuse or to Accept Revelation]

Faith as such does not result from our thought, it is before it; it is even before us. In faith we are outside time. [GTUFS: EchPW, 13]

Faith (divine archetype of): The divine archetype of faith is the “yes” which God says to Himself; it is the Logos which on the one hand mirrors the Divine Infinity, and on the other hand refracts it. [GTUFS: EchPW, 13]

Faith (higher aspect of): Faith in its higher aspect is what we might call religio cordis: it is the “inward religion” which is supernaturally natural to man and which coincides with religio caeli, or perennis, that is, with universal truth, which is beyond the contingencies of form and time. This faith can be satisfied with little. [GTUFS: LogicT, Understanding and Believing]

Faith (merit of): The merit of faith is fidelity to the supernaturally natural receptivity of primordial man; it means remaining as God made us and remaining at His disposition with regard to a message from Heaven which might be contrary to earthly experience, while being incontestable in view of subjective as well as objective criteria. [GTUFS: LogicT, Understanding and Believing]

Faith (mystery of): The mystery of faith is in fact the possibility of an anticipatory perception in the absence of its content; that is, faith makes present its content by accepting it already, before the perception properly so-called. And if faith is a mystery, it is because its nature is inexpressible to the degree that it is profound, for it is not possible to convey fully by words this vision that is still blind and this blindness that already sees. [GTUFS: DivineHuman, The Sense of the Sacred]

Faith (Semitic / Buddhist): The great Semitic message, as we have said in speaking of David  , is that of faith; now the fact that devotional Buddhism is founded upon saving faith could cause one to think that in both cases it is a question of the same attitude and the same mystery, and consequently that the two traditional positions coincide. But, aside from the fact that the element of faith exists necessarily in every religion, there is here this distinction to be made: the Semitic or Abrahamic faith is the fervent acceptance of the omnipotent Invisible and consequently submission to Its Law; whereas the Amidist faith is trust in the saving Will of a particular Buddha, a trust linked to a particular and well defined practice: namely the invocation Namomitabhaya Buddhaya: or Namu Amida Butsu. [GTUFS: HaveCenter, David, Shankara  , Honen]

Faith / Intellection: Faith, represented above all by the Semites, enjoins us to believe “in God, the Father Almighty, Creator of heaven and earth”; on the contrary, intellection, represented above all by the Aryans, reveals to us that “Brahman alone is real, the world is merely an appearance, and the soul is none other than Brahman.” This difference in perspective does not prevent faith from necessarily comprising an element of intellection, whereas intellection for its part also necessarily comprises an element of faith. [GTUFS: RootsHC, On Intelligence]

Faith / Intelligence: Unlike an intelligence which is all for exactness but never satisfied in its play of formulations, and which passes from concept to concept, from symbol to symbol, without being able to make up its mind for this or for that, the faith of the heart is capable of being satisfied by the first symbol that providentially comes its way, and of living on it until the supreme Meeting. [GTUFS: LogicT, Understanding and Believing]

Faith as a quasi-ontological and premental certitude ranks higher than the discerning and speculative aspects of intelligence, but intelligence as pure Intellection ranks higher than that faith which is no more than an adherence of the sentiments; it is this ambivalence which is the source of numerous misunderstandings. [GTUFS: LogicT, Understanding and Believing]

Faith / Knowledge: There is no faith without any knowledge, nor knowledge without any faith. But, it is knowledge that has precedence: faith is an indirect and volitive mode of knowledge, but knowledge suffices unto itself and is not a mode of faith; nevertheless, being situated in relativity, knowledge requires an element of faith to the extent that it is a priori intellectual and not existential, mental and not cardiac, partial and not total; otherwise all metaphysical understanding would imply sanctity ipso facto. However, all transcendent certitude has something divine about it – but as certitude only, and not necessarily as the acquisition of a particular man. In other words: in a Semitic climate much importance is given to the incompatibility between knowledge and faith, and to the pre-eminence of the latter, to the point of holding the former in contempt and of forgetting that within Relativity the one goes hand in hand with the other. Knowledge is the adequate perception of the real, and faith is the conformity of will and sentiment to a truth imperfectly perceived by the intelligence; if the perception were perfect it would be impossible for the believer to lose his faith. Yet theoretical knowledge, even if perfect and hence unshakable, always requires a volitive element which contributes to the process of assimilation or integration, for we must “become what we are”; and this operative element, or this element of intensity, stems from faith. Inversely, in religious faith there is always an element of knowledge that determines it, for in order to believe, it is necessary to know what one must believe; moreover, in plenary faith there is an element of certitude which is not volitive, and whose presence we cannot prevent, whatever be our efforts to refuse all knowledge in order to benefit from the “obscure merit of faith.” It is only in God that knowledge can entirely dispense with that element of intensity necessary for realization or with the will for totalization; as for faith, its prototype in divinis is Life or Love; and in God alone are Life and Love independent of any motive justifying or determining them ab extra. It is by participation in this mystery that Saint Bernard could say: “I love because I love,” which is like a paraphrase of the saying of the Burning Bush “I am that I am”; “That which is.” It is knowledge, or the element truth, which gives faith all of its value, otherwise we could believe no matter what, so long as we believe; it is only through truth that the intensity of our faith has meaning. [GTUFS: ChristIslam, The Question of Evangelicalism]

Faith / Science: Faith is the acceptance of that which we do not see, or rather, of that which transcends the experience of the average man; science is the experience of that which we do see, or at least of that whereof we can have an empirical knowledge. [GTUFS: FaceA, Preface]

Faith / Unbelief: Faith is the intuition of the transcendent; unbelief stems from the layer of ice that covers the heart and excludes this intuition. [GTUFS: PlayMasks, Being Conscious of the Real]

Faith / Virtue / Rational Certainty: Faith is the quality that converts into deeds – positive or negative depending on the case – the facts provided by truth; and virtue is the aptitude of our will and sensibility to conform ourselves to what truth and faith demand. Faith is to be distinguished from rational certitude in that it brings together the acceptance of the true with the love of the true and the will to realize it; thus it is a certitude that is not just mental, but that encompasses and engages every fiber of our being. [GTUFS: FormSR, Paradoxes of Spiritual Expression]