{"id":11276,"date":"2018-11-03T13:52:01","date_gmt":"2018-11-03T12:52:01","guid":{"rendered":"https:\/\/kennethsorensen.dk\/?post_type=glossary&#038;p=11276"},"modified":"2026-04-08T13:15:10","modified_gmt":"2026-04-08T12:15:10","slug":"intuition","status":"publish","type":"glossary","link":"https:\/\/kennethsorensen.dk\/en\/glossary\/intuition\/","title":{"rendered":"Intuition"},"content":{"rendered":"<h2><strong>Definition of Intuition, by Roberto Assagioli<\/strong><\/h2>\n<h4>Intuition is one of the psychological functions which Roberto Assagioli acknowledge and in this compilation of quotes, Assagioli will define the psychological definition of intuition in its many aspects.<\/h4>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignright size-full wp-image-10942\" src=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2018\/10\/24-IM-C3-lightning.jpg\" alt=\"Intuition - a flash of light\" width=\"284\" height=\"225\" \/><\/p>\n<blockquote><p>&#8220;The value of intuition has to be emphasized and examples given; and in the second case &#8211; of over-valuation &#8211; the difference between intuition and \u201chunches\u201d or imaginative flights has to be explained and emphasized.&#8221; Psychosynthesis, p. 220, 1965<\/p><\/blockquote>\n<p>&#8220;In this discussion we assume that intuition exists as an independent and specific psychological function. It was called by Jung an irrational function, to use his own words: \u201cthis term does not denote something contrary to reason, but something outside the province of reason\u201d (Jung, C.G.: Psychological Types, New York, Harcourt, 1933, p. 569).<\/p>\n<p>We will consider intuition mainly in its cognitive function, i.e., as a psychic organ or means to apprehend reality. It is a synthetic function in the sense that it apprehends the totality of a given situation or psychological reality. It does not work from the part to the whole \u2014as the analytical mind does\u2014but apprehends a totality directly in its living existence. As it is a normal function of the human psyche, its activation is produced chiefly by eliminating the various obstacles preventing its activity.<\/p>\n<p>Intuition is one of the least recognized and least appreciated, and therefore one of the repressed, functions. It is repressed by a mechanism similar to that of the repression of unconscious drives, but generally the motivation is different. Repression of the intuition is produced by non-recognition, devaluation, neglect and lack of its connection with the other psychological functions. Regarding this last point, a true cognitive process implies not only the function of intuition as such, but also its intelligent apprehension, interpretation, and inclusion in the existing body of knowledge.<\/p>\n<p>It is necessary to make a definite distinction between so-called day-by-day intuition and real spiritual intuition. For instance, the intuition as described by Bergson is predominantly on the personal levels, while intuition according to Plotinus is purely spiritual. Intuition according to Jung is on both of these two levels; and for our present practical and therefore limited purposes we will take the Jungian attitude and speak of intuition fundamentally as a function which can be active on different levels, and can therefore assume different aspects but remain fundamentally the same.&#8221; (From <strong>Psychosynthesis<\/strong>, p. 217)<\/p>\n<p>(Assagioli mapped intuition as the vertical receptive parapsychological faculty \u2014 the higher octave of normal psychological understanding. His three-octave framework is explained in <a class=\"underline underline underline-offset-2 decoration-1 decoration-current\/40 hover:decoration-current focus:decoration-current\" href=\"\/en\/roberto-assagioli-on-parapsychology\/\">Roberto Assagioli on Parapsychology<\/a>. Ed.)<\/p>\n<p>Very often what we call \u201cintuitions\u201d are things that are only psychic, telepathic or premonitory impressions; but these have nothing to do with true intuition. Even a correct premonition is not intuition; it is simply a parapsychological faculty, a perception at certain invisible levels of what will later manifest; but it is not intuition. Intuition always has to do with something profound, universal, suprapersonal. So one of the many illusions is to believe intuition to be something that it is not. But knowing that it exists and that it is a latent faculty in each of us, and that it is worth trying to develop it even through a series of mistakes \u2014 that is the point. <strong>(Assagioli in Understanding)<\/strong><\/p>\n<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/1OSJD5J9de8?si=Qn_uNBLoh9c9zvRZ\" width=\"100%\" height=\"400\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><span data-mce-type=\"bookmark\" style=\"display: inline-block; width: 0px; overflow: hidden; line-height: 0;\" class=\"mce_SELRES_start\">\ufeff<\/span><\/iframe><\/p>\n<h3>Different types of intuition<\/h3>\n<p>&#8220;We need to make a distinction here between intuition as a function of\u00a0the mind and the results of its activity, i.e. types of intuition which are\u00a0different in nature. The commonly accepted definition is the one indicated\u00a0by the etymology of the word itself: in-tueri, or &#8216; to see within&#8217;. It\u00a0is the direct sight or perception of a given object when considered in\u00a0terms of its individual reality. Intuition as a particular, independent,\u00a0cognitive function of the mind is widely recognized and has been\u00a0spoken of in the past both in the East and in the West.<\/p>\n<p>Self-defined scientific psychology, however, has not recognized it\u00a0as a valid means of knowledge because of its own limited and onesided\u00a0view of both this subject area and the scientific method; or else\u00a0it has simply been identified with the direct sensory perception of\u00a0external stimuli. But there has been a reaction against this unwarranted\u00a0exclusiveness. The two main proponents of the validity and\u00a0value of intuition have been Henri Bergson and Hermann Keyserling.<\/p>\n<p>They have been regarded and classified as philosophers, but both had\u00a0a well-developed feeling for psychology, based on the very intuition\u00a0we are discussing and, in Keyserling&#8217;s case, on a marked ability to\u00a0show empathy and identification. They have therefore made invaluable\u00a0contributions to our knowledge of the human mind, and modern\u00a0scientific psychology is indebted to their work.<\/p>\n<p>In the more strictly psychological field, Jung was sufficiently aware to reaffirm the existence and validity of intuition as a special independent psychological function. He spoke of it in these words:<\/p>\n<p>&#8220;As I see it, intuition is one of the basic psychological functions; it is<br \/>\nneither sensation, feeling nor intellectual deduction . . . Through intuition<br \/>\neach individual idea is presented as a whole, complete in itself, leaving us<br \/>\nunable to explain or discover how it came about . . . for this reason intuitive<br \/>\nknowledge is intrinsically characterized by certainty and conviction,<br \/>\nso much so that Spinoza felt it necessary to say that &#8216;intuitive knowledge<br \/>\nis the highest form of knowledge.&#8221;<\/p>\n<p>Jung called intuition &#8216;irrational&#8217;, but this term is open to misunderstanding.\u00a0Although it might be understood to mean &#8216;contrary to\u00a0reason&#8217;, in fact he meant &#8216;different&#8217;, not contradictory. We might\u00a0perhaps call it &#8216;para-rational&#8217; or &#8216; trans-rational&#8217; .<\/p>\n<p>There are various types of intuition. First there is sensory intuition &#8211; the conscious perception of visual, aural, tactile impressions, etc.,\u00a0 produced by stimuli from our surroundings. I will not dwell on these because they take place at ordinary psychological levels and have nothing to do with the superconscious.<\/p>\n<p>Then there is the intuition of ideas, in the Platonic sense, where\u00a0ideas come from a higher level than the one on which the mind\u00a0normally functions. We can therefore call them transpersonal. The\u00a0same can be said about the other types of higher intuition, namely\u00a0those that relate to aesthetics, religion, mysticism and even science\u00a0(the use of intuition in higher mathematics, for instance). There are\u00a0many people &#8211; people we must consider as normal &#8211; who are not\u00a0susceptible to intuition. This highlights the distinction between the\u00a0ordinary psychological life and the transpersonal one.<\/p>\n<p>Intuition enters the area of consciousness, or is perceived, in two\u00a0ways. The first, more in keeping with the etymological meaning of\u00a0the word, can be described as the opening of an &#8216;inner eye&#8217; which\u00a0enables us to perceive realities which are not visible to our normal\u00a0mental sight. The second way can be compared to a flash, such as a\u00a0flash of lightning, or a sudden blaze of light pouring down into the\u00a0area of consciousness and perceived by the self, by the centre of\u00a0consciousness at its ordinary level and in its ordinary sense.<\/p>\n<p>One\u00a0special quality that instances of intuition have in common is their\u00a0authenticity. They give a perception of the object in its entirety, as an\u00a0organic whole. For this reason intuition is different from mental\u00a0knowledge, which is analytical.\u00a0Keyserling demonstrated this very clearly:<\/p>\n<p>&#8230; After all man, like all the other animals, is intimately related to the<br \/>\nwhole order of beings and things, and if his instinct is defective or<br \/>\nseverely atrophied he will be unable to trust his basic impulses; man<br \/>\ntherefore needs the human equivalent of instinct if he is to find his way<br \/>\nfreely in this universe. In this sense only intuitive people are free; and it is<br \/>\nfor this reason that only they can give us our great discoverers, pioneers<br \/>\nand innovators &#8230;<\/p>\n<p>This is another special characteristic of intuition: it is directed\u00a0towards continued development, towards the future. Keyserling\u00a0continues:<\/p>\n<p>&#8230; Intuition penetrates the veil that hides the future, and thus penetrates<br \/>\nthe veil of the possible. Reality is in a state of continuous transformation,<br \/>\nso it can only be clearly seen by someone who, when the opportunities<br \/>\npresent themselves, is able to take direct hold of what is possible. This<br \/>\napplies in two senses: firstly, because above and beyond the facts certain<br \/>\n&#8216;possibilities &#8216; exist; and secondly, because from time to time and when the<br \/>\nconditions are right, he is able at once to discern which of those possibilities<br \/>\ncan be made a reality. Both of these can only come about as a result of<br \/>\nthat primordial, inner experience of things in their entirety &#8230;<\/p>\n<p>Indeed, intuition is closely related to love.\u00a0For all these reasons intuition goes far beyond an appreciation of\u00a0the qualities of an object &#8211; it assimilates its very essence, what it truly\u00a0is. It is therefore one of the fields of inquiry covered by the new\u00a0psychology of being pioneered by Maslow.&#8221; (<strong>Transpersonal Development<\/strong>, p. 62-64, 2007)<\/p>\n<h3>The superconscious and intuition<\/h3>\n<p>&#8220;The simplest means by which the contents of the superconscious\u00a0can come down to us is through intuition. This may be compared to a\u00a0ray of light illuminating the waking consciousness, either for a\u00a0moment or for a longer period of time. Flashes of intuition occur in all\u00a0areas of human activity, including philosophy and science. Einstein\u00a0made an apt comment on the subject of intuition when he said that\u00a0inductive physics poses questions to which deductive physics is\u00a0unable to respond. Only intuition, similar to the relationship established\u00a0between people in love, is able to take our knowledge beyond\u00a0the confines of logical thought. As a general rule, however, the great\u00a0artists, writers and poets then had to work on and consciously\u00a0develop the material that had arisen in their awareness or come down\u00a0into their conscious minds.&#8221; (<strong>Transpersonal Development<\/strong><em>,<\/em> p. 41, 2007)<\/p>\n<p>&#8220;The faculty of the intuition has been generally neglected in the West up till recent times, when its value began to be recognized, chiefly through the emphasis given to it by the great French philosopher Henri Bergson. But we must clearly differentiate between two kinds of intuition; the psychological intuition, of which Bergson speaks, and which is the product of a kind of mergence with the object or entity we want to know; a momentary mingling with, or projecting of ourselves into the thing and the spiritual intuition which is a different and higher faculty.<\/p>\n<p>This higher intuition is the use of the mind stilled and purified from its ordinary activities becoming an inner sense-organ which looks into, and mirrors the realm of the soul.<\/p>\n<p>An excellent method for the direct development of the intuition is the use of abstract symbols. The student should take one of the simple and universal symbols, such as the triangle, the cube, the five-pointed star or pentagram, the six-pointed star or hexagram, the sphere, the cross. He should visualize them clearly and concentrate on them trying to arrive at their inner meaning, both macrocosmic and microcosmic.<\/p>\n<p>Through this effort, the student succeeds in time in arousing into activity the higher mind and in reaching the level of synthetic and abstract thought, i.e., developing the higher mental intuition.&#8221; (<strong>Practical Contributions to a Modern Yoga<\/strong>, 1933, The Beacon)<\/p>\n<h3>Intuition &#8211; the highest form of cognition<\/h3>\n<p>\u201cConcerning the psychic functions, Jung, as is well known, differentiates between four fundamental ones: sensa\u00adtion, feeling, thought and intuition . In this he differs from almost all other psychologists by his acceptance of the existence of the intuition as a normal psychological function of the human being. Psychosynthesis assumes the same position and lays much emphasis upon the importance and value of the intuition and upon the necessity of developing it. According to Jung, it is the psychological function that permits perceptions to arise from the unconscious and causes their contents to emerge as complete wholes. He continues: \u201cIntuitive cognition, there\u00adfore, possesses an intrinsic character of certainty and conviction which enabled Spinoza to uphold the \u2018scientia intuitiva\u2019 as the highest form of cognition.\u201d<\/p>\n<p>Among the moderns, the greatest advocate of the intuition has been, not a psychologist, but a philosopher, Henri Bergson. Much as there is to be said about the intuition, I will mention only that there are various types or levels of it: the Bergsonian intuition, which occurs predominantly at the normal personality levels, is very differ\u00adent from that of Plotinus, which is purely spiritual. Jung asserts that the intuition exists at both these levels, on which it assumes different aspects but is fundamentally the same.\u201d (From: <a href=\"https:\/\/kennethsorensen.dk\/en\/c-g-jung-and-psychosynthesis\/\">Jung and Psychosynthesis<\/a>)<\/p>\n<p>&#8220;Understanding of the great principles and the higher realities is only achieved through a higher organ of knowledge\u2014the intuition.<\/p>\n<p>This is not anti-rational, but supra-rational. Intuition as a means of knowledge is not generally recognised by academic psychologists and modern philosophers, and they accuse it of being \u201cmystical\u201d. But this only shows their misconception of the true nature and value of mysticism.<\/p>\n<p>First of all intuition is not a quality or gift common to all mystics. Many of them follow the way of pure love and are simple minded and unconcerned about higher knowledge. Others are sometimes flooded with an illumination of Reality which is not specifically due to use of the intuition.<\/p>\n<p>On the other hand, intuition as a higher form of comprehension has been recognised and used by thinkers throughout the ages, and recently humanistic psychologists have also begun to acknowledge and appreciate it.&#8221; (<a href=\"https:\/\/meditationmount.org\/study-courses\/\">Meditation for the New Age<\/a>, Year 3)<\/p>\n<h3>Intuition and Bhagavad Gita<\/h3>\n<p>&#8220;The unity of the visible universe may be, and indeed is, only the outer manifestation, or reflection, of a unity subsisting in the inner space of the subjective worlds. The key needed here is another faculty, the intuition. As its etymology indicates, the intuition is a direct inner sight, a \u201cseeing into,\u201d a direct apprehension of reality. It enables its possessor to \u201csee\u201d the \u201cPresence\u201d of the universal Reality in all manifested forms and in all differentiated, individual beings or entities. This act of \u201cseeing\u201d is a wonderful experience, which, though ineffable in its essence, has been described by some of those who have undergone it in terms that give a vivid picture of the wonder they have sensed.<\/p>\n<p>One of the most impressive of these descriptions is to be found in the Eleventh Book of the Bhagavad Gita, where Krishna, the symbol and incarnation of the Supreme, accedes to Arjuna\u2019s entreaty. Having opened Arjuna\u2019s \u201cinner eye,\u201d He reveals to him His divine appearance in countless forms. \u201cBehold, O Partha (Arjuna), My forms, a hundred-fold, a thousand-fold, various in kind, divine, of various colours and shapes\u201d (v. 5). \u201cHere today behold the whole universe, moving and unmoving &#8230; all unified in My Body\u201d (v. 7). Having thus spoken &#8230; the great Lord of Yoga then reveals to Partha His Supreme and Divine Form (v. 9). \u201cIf the light of one thousand suns were to blaze forth all at once in the sky, that might resemble the splendour of that exalted Being\u201d (v. 12).<\/p>\n<p>But the Divine Presence in the whole universe is only one aspect of the Supreme, Who remains, in His essential Being, transcendent, free and uninvolved in His manifestation within time and space. In the Ninth Book (of the Gita), Radhakrishnan says in his illuminating commentary,<\/p>\n<p>\u201cThe Gita does not deny the world, which exists through God and has God behind, above and before it. It exists through Him who, without the world, would yet be in Himself no less what He is. Unlike God, the world does not possess its specific existence in itself. It has therefore only limited and not absolute being. The teacher inclines not to pantheism which asserts that everything is God but to panentheism that denotes that everything subsists in God. The cosmic process is not a complete manifestation of the Absolute. No finite process can ever finally and fully express the Absolute, though this world is a living manifestation of God.\u201d (The Bhagavad Gita, by Radhakrishnan, Allen and Unwin, London, 1970, p. 239.)&#8221;\u00a0(<a href=\"https:\/\/meditationmount.org\/study-courses\/\">Meditation for the New Age<\/a>, Year 3)<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Definition of Intuition, by Roberto Assagioli Intuition is one of the psychological functions which Roberto Assagioli acknowledge and in this compilation of quotes, Assagioli will define the psychological definition of intuition in its many aspects. &#8220;The value of intuition has to be emphasized and examples given; and in the second case &#8211; of over-valuation &#8211; [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"menu_order":0,"template":"","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"glossary-categories":[],"glossary-tags":[],"glossary-languages":[],"class_list":["post-11276","glossary","type-glossary","status-publish","entry","override","gs-1","gs-odd","gs-even","gs-featured-content-entry"],"post_title":"Intuition","post_content":"<h2><strong>Definition of Intuition, by Roberto Assagioli<\/strong><\/h2>\r\n<h4>Intuition is one of the psychological functions which Roberto Assagioli acknowledge and in this compilation of quotes, Assagioli will define the psychological definition of intuition in its many aspects.<\/h4>\r\n<img class=\"alignright size-full wp-image-10942\" src=\"https:\/\/kennethsorensen.dk\/wp-content\/uploads\/2018\/10\/24-IM-C3-lightning.jpg\" alt=\"Intuition - a flash of light\" width=\"284\" height=\"225\" \/>\r\n<blockquote>\"The value of intuition has to be emphasized and examples given; and in the second case - of over-valuation - the difference between intuition and \u201chunches\u201d or imaginative flights has to be explained and emphasized.\" Psychosynthesis, p. 220, 1965<\/blockquote>\r\n\"In this discussion we assume that intuition exists as an independent and specific psychological function. It was called by Jung an irrational function, to use his own words: \u201cthis term does not denote something contrary to reason, but something outside the province of reason\u201d (Jung, C.G.: Psychological Types, New York, Harcourt, 1933, p. 569).\r\n\r\nWe will consider intuition mainly in its cognitive function, i.e., as a psychic organ or means to apprehend reality. It is a synthetic function in the sense that it apprehends the totality of a given situation or psychological reality. It does not work from the part to the whole \u2014as the analytical mind does\u2014but apprehends a totality directly in its living existence. As it is a normal function of the human psyche, its activation is produced chiefly by eliminating the various obstacles preventing its activity.\r\n\r\nIntuition is one of the least recognized and least appreciated, and therefore one of the repressed, functions. It is repressed by a mechanism similar to that of the repression of unconscious drives, but generally the motivation is different. Repression of the intuition is produced by non-recognition, devaluation, neglect and lack of its connection with the other psychological functions. Regarding this last point, a true cognitive process implies not only the function of intuition as such, but also its intelligent apprehension, interpretation, and inclusion in the existing body of knowledge.\r\n\r\nIt is necessary to make a definite distinction between so-called day-by-day intuition and real spiritual intuition. For instance, the intuition as described by Bergson is predominantly on the personal levels, while intuition according to Plotinus is purely spiritual. Intuition according to Jung is on both of these two levels; and for our present practical and therefore limited purposes we will take the Jungian attitude and speak of intuition fundamentally as a function which can be active on different levels, and can therefore assume different aspects but remain fundamentally the same.\" (From <strong>Psychosynthesis<\/strong>, p. 217)\r\n\r\n(Assagioli mapped intuition as the vertical receptive parapsychological faculty \u2014 the higher octave of normal psychological understanding. His three-octave framework is explained in <a class=\"underline underline underline-offset-2 decoration-1 decoration-current\/40 hover:decoration-current focus:decoration-current\" href=\"\/en\/roberto-assagioli-on-parapsychology\/\">Roberto Assagioli on Parapsychology<\/a>. Ed.)\r\n\r\nVery often what we call \u201cintuitions\u201d are things that are only psychic, telepathic or premonitory impressions; but these have nothing to do with true intuition. Even a correct premonition is not intuition; it is simply a parapsychological faculty, a perception at certain invisible levels of what will later manifest; but it is not intuition. Intuition always has to do with something profound, universal, suprapersonal. So one of the many illusions is to believe intuition to be something that it is not. But knowing that it exists and that it is a latent faculty in each of us, and that it is worth trying to develop it even through a series of mistakes \u2014 that is the point. <strong>(Assagioli in Understanding)<\/strong>\r\n\r\n<iframe title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/1OSJD5J9de8?si=Qn_uNBLoh9c9zvRZ\" width=\"100%\" height=\"400\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><span data-mce-type=\"bookmark\" style=\"display: inline-block; width: 0px; overflow: hidden; line-height: 0;\" class=\"mce_SELRES_start\">\ufeff<\/span><\/iframe>\r\n<h3>Different types of intuition<\/h3>\r\n\"We need to make a distinction here between intuition as a function of\u00a0the mind and the results of its activity, i.e. types of intuition which are\u00a0different in nature. The commonly accepted definition is the one indicated\u00a0by the etymology of the word itself: in-tueri, or ' to see within'. It\u00a0is the direct sight or perception of a given object when considered in\u00a0terms of its individual reality. Intuition as a particular, independent,\u00a0cognitive function of the mind is widely recognized and has been\u00a0spoken of in the past both in the East and in the West.\r\n\r\nSelf-defined scientific psychology, however, has not recognized it\u00a0as a valid means of knowledge because of its own limited and onesided\u00a0view of both this subject area and the scientific method; or else\u00a0it has simply been identified with the direct sensory perception of\u00a0external stimuli. But there has been a reaction against this unwarranted\u00a0exclusiveness. The two main proponents of the validity and\u00a0value of intuition have been Henri Bergson and Hermann Keyserling.\r\n\r\nThey have been regarded and classified as philosophers, but both had\u00a0a well-developed feeling for psychology, based on the very intuition\u00a0we are discussing and, in Keyserling's case, on a marked ability to\u00a0show empathy and identification. They have therefore made invaluable\u00a0contributions to our knowledge of the human mind, and modern\u00a0scientific psychology is indebted to their work.\r\n\r\nIn the more strictly psychological field, Jung was sufficiently aware to reaffirm the existence and validity of intuition as a special independent psychological function. He spoke of it in these words:\r\n\r\n\"As I see it, intuition is one of the basic psychological functions; it is\r\nneither sensation, feeling nor intellectual deduction . . . Through intuition\r\neach individual idea is presented as a whole, complete in itself, leaving us\r\nunable to explain or discover how it came about . . . for this reason intuitive\r\nknowledge is intrinsically characterized by certainty and conviction,\r\nso much so that Spinoza felt it necessary to say that 'intuitive knowledge\r\nis the highest form of knowledge.\"\r\n\r\nJung called intuition 'irrational', but this term is open to misunderstanding.\u00a0Although it might be understood to mean 'contrary to\u00a0reason', in fact he meant 'different', not contradictory. We might\u00a0perhaps call it 'para-rational' or ' trans-rational' .\r\n\r\nThere are various types of intuition. First there is sensory intuition - the conscious perception of visual, aural, tactile impressions, etc.,\u00a0 produced by stimuli from our surroundings. I will not dwell on these because they take place at ordinary psychological levels and have nothing to do with the superconscious.\r\n\r\nThen there is the intuition of ideas, in the Platonic sense, where\u00a0ideas come from a higher level than the one on which the mind\u00a0normally functions. We can therefore call them transpersonal. The\u00a0same can be said about the other types of higher intuition, namely\u00a0those that relate to aesthetics, religion, mysticism and even science\u00a0(the use of intuition in higher mathematics, for instance). There are\u00a0many people - people we must consider as normal - who are not\u00a0susceptible to intuition. This highlights the distinction between the\u00a0ordinary psychological life and the transpersonal one.\r\n\r\nIntuition enters the area of consciousness, or is perceived, in two\u00a0ways. The first, more in keeping with the etymological meaning of\u00a0the word, can be described as the opening of an 'inner eye' which\u00a0enables us to perceive realities which are not visible to our normal\u00a0mental sight. The second way can be compared to a flash, such as a\u00a0flash of lightning, or a sudden blaze of light pouring down into the\u00a0area of consciousness and perceived by the self, by the centre of\u00a0consciousness at its ordinary level and in its ordinary sense.\r\n\r\nOne\u00a0special quality that instances of intuition have in common is their\u00a0authenticity. They give a perception of the object in its entirety, as an\u00a0organic whole. For this reason intuition is different from mental\u00a0knowledge, which is analytical.\u00a0Keyserling demonstrated this very clearly:\r\n\r\n... After all man, like all the other animals, is intimately related to the\r\nwhole order of beings and things, and if his instinct is defective or\r\nseverely atrophied he will be unable to trust his basic impulses; man\r\ntherefore needs the human equivalent of instinct if he is to find his way\r\nfreely in this universe. In this sense only intuitive people are free; and it is\r\nfor this reason that only they can give us our great discoverers, pioneers\r\nand innovators ...\r\n\r\nThis is another special characteristic of intuition: it is directed\u00a0towards continued development, towards the future. Keyserling\u00a0continues:\r\n\r\n... Intuition penetrates the veil that hides the future, and thus penetrates\r\nthe veil of the possible. Reality is in a state of continuous transformation,\r\nso it can only be clearly seen by someone who, when the opportunities\r\npresent themselves, is able to take direct hold of what is possible. This\r\napplies in two senses: firstly, because above and beyond the facts certain\r\n'possibilities ' exist; and secondly, because from time to time and when the\r\nconditions are right, he is able at once to discern which of those possibilities\r\ncan be made a reality. Both of these can only come about as a result of\r\nthat primordial, inner experience of things in their entirety ...\r\n\r\nIndeed, intuition is closely related to love.\u00a0For all these reasons intuition goes far beyond an appreciation of\u00a0the qualities of an object - it assimilates its very essence, what it truly\u00a0is. It is therefore one of the fields of inquiry covered by the new\u00a0psychology of being pioneered by Maslow.\" (<strong>Transpersonal Development<\/strong>, p. 62-64, 2007)\r\n<h3>The superconscious and intuition<\/h3>\r\n\"The simplest means by which the contents of the superconscious\u00a0can come down to us is through intuition. This may be compared to a\u00a0ray of light illuminating the waking consciousness, either for a\u00a0moment or for a longer period of time. Flashes of intuition occur in all\u00a0areas of human activity, including philosophy and science. Einstein\u00a0made an apt comment on the subject of intuition when he said that\u00a0inductive physics poses questions to which deductive physics is\u00a0unable to respond. Only intuition, similar to the relationship established\u00a0between people in love, is able to take our knowledge beyond\u00a0the confines of logical thought. As a general rule, however, the great\u00a0artists, writers and poets then had to work on and consciously\u00a0develop the material that had arisen in their awareness or come down\u00a0into their conscious minds.\" (<strong>Transpersonal Development<\/strong><em>,<\/em> p. 41, 2007)\r\n\r\n\"The faculty of the intuition has been generally neglected in the West up till recent times, when its value began to be recognized, chiefly through the emphasis given to it by the great French philosopher Henri Bergson. But we must clearly differentiate between two kinds of intuition; the psychological intuition, of which Bergson speaks, and which is the product of a kind of mergence with the object or entity we want to know; a momentary mingling with, or projecting of ourselves into the thing and the spiritual intuition which is a different and higher faculty.\r\n\r\nThis higher intuition is the use of the mind stilled and purified from its ordinary activities becoming an inner sense-organ which looks into, and mirrors the realm of the soul.\r\n\r\nAn excellent method for the direct development of the intuition is the use of abstract symbols. The student should take one of the simple and universal symbols, such as the triangle, the cube, the five-pointed star or pentagram, the six-pointed star or hexagram, the sphere, the cross. He should visualize them clearly and concentrate on them trying to arrive at their inner meaning, both macrocosmic and microcosmic.\r\n\r\nThrough this effort, the student succeeds in time in arousing into activity the higher mind and in reaching the level of synthetic and abstract thought, i.e., developing the higher mental intuition.\" (<strong>Practical Contributions to a Modern Yoga<\/strong>, 1933, The Beacon)\r\n<h3>Intuition - the highest form of cognition<\/h3>\r\n\u201cConcerning the psychic functions, Jung, as is well known, differentiates between four fundamental ones: sensa\u00adtion, feeling, thought and intuition . In this he differs from almost all other psychologists by his acceptance of the existence of the intuition as a normal psychological function of the human being. Psychosynthesis assumes the same position and lays much emphasis upon the importance and value of the intuition and upon the necessity of developing it. According to Jung, it is the psychological function that permits perceptions to arise from the unconscious and causes their contents to emerge as complete wholes. He continues: \u201cIntuitive cognition, there\u00adfore, possesses an intrinsic character of certainty and conviction which enabled Spinoza to uphold the \u2018scientia intuitiva\u2019 as the highest form of cognition.\u201d\r\n\r\nAmong the moderns, the greatest advocate of the intuition has been, not a psychologist, but a philosopher, Henri Bergson. Much as there is to be said about the intuition, I will mention only that there are various types or levels of it: the Bergsonian intuition, which occurs predominantly at the normal personality levels, is very differ\u00adent from that of Plotinus, which is purely spiritual. Jung asserts that the intuition exists at both these levels, on which it assumes different aspects but is fundamentally the same.\u201d (From: <a href=\"https:\/\/kennethsorensen.dk\/en\/c-g-jung-and-psychosynthesis\/\">Jung and Psychosynthesis<\/a>)\r\n\r\n\"Understanding of the great principles and the higher realities is only achieved through a higher organ of knowledge\u2014the intuition.\r\n\r\nThis is not anti-rational, but supra-rational. Intuition as a means of knowledge is not generally recognised by academic psychologists and modern philosophers, and they accuse it of being \u201cmystical\u201d. But this only shows their misconception of the true nature and value of mysticism.\r\n\r\nFirst of all intuition is not a quality or gift common to all mystics. Many of them follow the way of pure love and are simple minded and unconcerned about higher knowledge. Others are sometimes flooded with an illumination of Reality which is not specifically due to use of the intuition.\r\n\r\nOn the other hand, intuition as a higher form of comprehension has been recognised and used by thinkers throughout the ages, and recently humanistic psychologists have also begun to acknowledge and appreciate it.\" (<a href=\"https:\/\/meditationmount.org\/study-courses\/\">Meditation for the New Age<\/a>, Year 3)\r\n<h3>Intuition and Bhagavad Gita<\/h3>\r\n\"The unity of the visible universe may be, and indeed is, only the outer manifestation, or reflection, of a unity subsisting in the inner space of the subjective worlds. The key needed here is another faculty, the intuition. As its etymology indicates, the intuition is a direct inner sight, a \u201cseeing into,\u201d a direct apprehension of reality. It enables its possessor to \u201csee\u201d the \u201cPresence\u201d of the universal Reality in all manifested forms and in all differentiated, individual beings or entities. This act of \u201cseeing\u201d is a wonderful experience, which, though ineffable in its essence, has been described by some of those who have undergone it in terms that give a vivid picture of the wonder they have sensed.\r\n\r\nOne of the most impressive of these descriptions is to be found in the Eleventh Book of the Bhagavad Gita, where Krishna, the symbol and incarnation of the Supreme, accedes to Arjuna\u2019s entreaty. Having opened Arjuna\u2019s \u201cinner eye,\u201d He reveals to him His divine appearance in countless forms. \u201cBehold, O Partha (Arjuna), My forms, a hundred-fold, a thousand-fold, various in kind, divine, of various colours and shapes\u201d (v. 5). \u201cHere today behold the whole universe, moving and unmoving ... all unified in My Body\u201d (v. 7). Having thus spoken ... the great Lord of Yoga then reveals to Partha His Supreme and Divine Form (v. 9). \u201cIf the light of one thousand suns were to blaze forth all at once in the sky, that might resemble the splendour of that exalted Being\u201d (v. 12).\r\n\r\nBut the Divine Presence in the whole universe is only one aspect of the Supreme, Who remains, in His essential Being, transcendent, free and uninvolved in His manifestation within time and space. In the Ninth Book (of the Gita), Radhakrishnan says in his illuminating commentary,\r\n\r\n\u201cThe Gita does not deny the world, which exists through God and has God behind, above and before it. It exists through Him who, without the world, would yet be in Himself no less what He is. Unlike God, the world does not possess its specific existence in itself. It has therefore only limited and not absolute being. The teacher inclines not to pantheism which asserts that everything is God but to panentheism that denotes that everything subsists in God. The cosmic process is not a complete manifestation of the Absolute. No finite process can ever finally and fully express the Absolute, though this world is a living manifestation of God.\u201d (The Bhagavad Gita, by Radhakrishnan, Allen and Unwin, London, 1970, p. 239.)\"\u00a0(<a href=\"https:\/\/meditationmount.org\/study-courses\/\">Meditation for the New Age<\/a>, Year 3)","yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v27.7 (Yoast SEO v27.7) - https:\/\/yoast.com\/product\/yoast-seo-premium-wordpress\/ -->\n<title>Intuition<\/title>\n<meta name=\"description\" content=\"Assagioli: The intuition is a direct inner sight, a \u201cseeing into,\u201d a direct apprehension of reality. 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