From Perception to Unity…
In its deep essence, perception is the intuitive capacity belongs to the ability to see , which involves a much deeper process than just looking, realizing, awaking, detailing the whole with special attention, which allows detecting the phenomenological field of what is seen or its spiritual content.
Philosophers, musicians, painters and scientists of all times lived by these guidelines, experienced them and as a result obtained inspiration, fluidity of thought and therefore influenced and carried out important discoveries and great works, such as EINSTEIN, who went on to say that “ When it comes to doing science, the only thing that is valuable is intuition «
and DALI, who always hoped to paint : » the moment when instant delirium occurred, through a systematic and wise active attitude towards irrational phenomena «.
The Hindu philosopher and mystic SRI AUROBINDO argues that «intuitive knowledge is a light that comes on in silence and everything is there, neither above nor below, just under our own eyes, waiting for us to clarify, it is not so much a matter of raising oneself, like clearing obstacles.»
According to Buddha, Intuition, not Reason, holds the key to fundamental truths.
Most intuitions occur spontaneously and occur during normal states of consciousness, BENTOV (12) has developed a hypothesis for this: “bodies swing like everything in the Universe, imperceptibly up and down like a pendulum. In the brief moments when the pendulum stops, it becomes immaterial and expands into space at infinite speed. It ensures that the body reaches this state of rest fourteen times per second. On each of these occasions we expand at a very high speed, through subjective time, towards the objective space and we remain for a few moments in other dimensions, distributing or gathering information ”. 13
PATANJALI said in his Yoga Sutras that: «one must build his own Self so that it becomes as motionless and clear as a crystal and allows us to experience without falsifications what resides beyond oneself».
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Roberto Assagioli on INTUITION
Here a distinction must be made between the intuition as a psychic function and the results of its action, that is, the intuitions which have different characteristics. The commonly given definition of the word is etymologicallv derived from “in-tueri”, meaning to see into. It is the sight, the immediate perception of an object apprehended in its individual reality. As a specific, autonomous cognitive function, the intuition is widely known and has been recognized in both the East and the West.https://kennethsorensen.dk/en/transpersonal-inspiration-by-roberto-assagioli/
Self-styled scientific psychology, on the contrary, has not acknowledged its validity as a medium of consciousness, owing to its restricted and unilateral conception of the field and methods of science, or has identified it with direct sensuous perception of external stimuli. But a reaction against this unjustified exclusivism has materialized and is continuing. The two major champions of the validity and value of intuition have been Bergson and Keyserling. Though regarded and classed as philosophers, they both possessed an exceptionally discriminating psychic sense based on the intuition, and in Keyserling’s case, on a profound capacity for empathy and self-identification with others. They thus made invaluable contributions to the knowledge of the human mind, contributions which the new scientific psychology will have to take duly into account.
In the strictly psychological field, credit is due to Jung for affirming the existence and validity of the intuition as a specific and autonomous psychic function. He says this about it:
I regard intuition as a basic psychological function. It is the function that mediates perceptions in an unconscious way. Everything, whether outer or inner objects or their relationships, can be the focus of this perception. The peculiarity of intuition is that it is neither sense perception, nor feeling, nor intellectual inference, although it may also appear in these forms. In intuition a content presents itself whole and complete, without our being able to explain or discover how this content came into existence. Intuition is a kind of instinctive apprehension, no matter of what contents. Like sensation, it is an irrational function of perception. As with sensation, its contents have the character of being given, in contrast to the “derived” or “produced” character of thinking and feeling contents. Intuitive knowledge possesses an intrinsic certainty and conviction, which enabled Spinoza (and Bergson) to uphold the scientia intuitiva as the highest form of knowledge. Intuition shares this quality with sensation, whose certainty rests on its physical foundation. The certaintv of intuition rests equally on a definite state of psychic “alertness” of whose origin the subject is unconscious.
Page 413, Psychological Types, C. C. Jung. (Bollinger Series XX, Princeton University Press, 1971.)
He terms it irrational, a designation that lends itself to misunderstanding, since it could be interpreted as contrary to reason, whereas in reality it is simply different, but not in opposition. It might well be called pararational, or, better, trans-rational.
The types of intuition are three in number. There are first of all the sensory intuitions associated with the conscious perception of visual, auditory, tactile, etc., impressions produced by stimuli originating in the environment. This class need not detain us, as it is limited to personal psychic levels and does not concern the superconscious.
Then we have intuitions of ideas, in the Platonic sense, and since these come from a higher region than that in which the ordinary mind functions, they may be considered to be transpersonal. The same can be said of the third kind of higher intuition, that is to say the aesthetic, the religious, the mystical and even the scientific (for instance, those of higher mathematics). This denotes the difference between the personal psychological and the transpersonal life.
Intuitions present themselves to the consciousness, or are perceived by it, in two ways. The first, which adheres more closely, to the etymological meaning, can be described as the opening of an “inner eye”, thus permitting the “sight” or perception of some reality inaccessible to normal mental vision. The other way is characterized by a brilliant, lightning-like flash of light, which, “descending” into the field of consciousness, is perceived by the “I”, the centre of consciousness at its normal level or “seat”. A common and specific characteristic of intuitions is their “authenticity”. They convey the perception of their object in its totality, like an organic whole, and thereby differ from the mental consciousness, which is analytical. Keyserling points this out clearly in the following passage from De la pensee aux sources:
Man, like all animals, is intimately linked to the total mass of beings and things, and if instinct is lacking in him or is so atrophied that he cannot depend upon his elementary impulses, then the human equivalent of instinct must intervene in order that man may freely orient himself in the COSMOS. In this sense only the intuitives are free: and that is why they alone provide all the great revealers, the leaders and the innovators.
As Keyserling says, the intuition displays another specific characteristic, its orientation towards becoming, towards the future:
The intuition penetrates the veils of the future and, therefore, of the possible. But reality is in perpetual transformation, and therefore only he is able to see it who grasps directly what from time to time is possible, and this in a double sense. Firstly, because above all the facts some ‘possibilities’ exist; and in the second place, because he perceives directly, among the possibilities, those which at times and in determined conditions, can be realized. Both can be derived only from a primordial interior experience of the all (totality).
This points to the intuition’s capacity to pass beyond the acquisition of knowledge about an object’s every quality to capture its very essence, i.e., what it IS. Thus the intuition qualifies as one of the fields of investigation of the new psychology of Being, in which Maslow was the pioneer.
INTUITION & IMAGINATION
That the imagination has a close relationship with the intuition is evidenced by the fact that intuitions often do not present themselves to the consciousness in an abstract, simple and “pure” way, but rather in the guise of images. This entails a primary task of distinguishing the content, the essence, the idea inherent in an intuition from the form, the vestments, so to speak, which it assumes. The character of the form being symbolic, the complex and important question of symbolism arises. As I have dealt with this elsewhere (1) I shall limit myself here to emphasizing the twofold and, in a certain sense, contrasting nature and function of the symbol. It can both veil and reveal. When mistaken for the reality that it expresses, it veils it and is thus a source of illusion. When recognized for what it is, a means of expression, it constitutes a useful and at times indispensable aid to “catching” and then illuminating a transcendental reality.
Independently of its cognitive function as a means and vehicle of the intuition, the imagination displays several other and different aspects. There is first of all simple reproductive imagination, that is, the vehicle of memory-pictures of sensations and impressions already experienced (mnemonic images). While the visual is the most frequent of these, memory images of other sense-mediated impressions abound, the most important being the aural. Latent and stored in what may be termed the “records of the unconscious”, they can surface spontaneously into consciousness, or be re-evoked by the will. The capacity to store and recall images is immense, one might say practically unlimited. Under certain conditions (hypnotic and feverish states) detailed memories of events occurring in early childhood can rise to the surface of consciousness. There are, again, the prodigies of memory exhibited by some great orchestral conductors (notably Toscanini) whose ability to remember entire symphonies and operas enabled them to conduct a work without reference to the score. Equally surprising is the way some advanced chess players can visualize the positions and moves of the pieces and play a number of simultaneous games without seeing the boards.Then there is creative imagination: its great importance is insufficiently recognized and its power little utilized, especially in education. As I shall be enlarging on this later when dealing with creativity, I wish at this point simply to make a passing reference to dreams, which are a mixed product of the two types of imagination: reproductive and creative.
Transcendence
In the spiritual dimension we find another important space and it is transcendence, a quality that belongs to consciousness. It is defined as substance without thought, pure experience unified in a singularity of space and time. The observer is a participant; There is no separation here between the Self and the outside world, nor a feeling of temporality.
«The transcendent consciousness that rises even above the tiny fluctuations of thought waves» 14
But let us delve deeper into the concept of consciousness: everything is vibration as everything is, therefore, mental, it is convenient to impregnate yourself mentally first, with what is best in the state that is intended to be achieved. The objective or visible world and the subjective or invisible world must be tuned, not lived as separate, thus obtaining an appreciable performance due to the effect that the union of two dimensions in consciousness can produce, thus allowing an emanation of undulating forces capable of activating the places at the psychic and physical levels that have loss of vibration or are neglected by the mind itself, which produces an organic imbalance, a drop in homeostasis as a health crisis.
Mental consciousness, that is to say, one’s intelligence, is a linking power of two successive states of perception and also a power of abstraction; This force thus allows linking the different states between them and unifying the various domains of being … 15
Spirit has to be understood especially as consciousness and this spiritual accent is reinforced in all the various actions that the human being performs, which advances towards spirituality or transcendence.
It is not only the brain cells that can modify consciousness: “The internal secretions, by varying the composition of the blood serum, the intracellular electric current, modifying the basic acid balance of the organism, excite or decrease brain functions. Consciousness always involves an activity of the higher nervous centers, by virtue of which man is conscious or present to the development of internal and external phenomena of the organism itself. Therefore, the state of consciousness requires perfect functioning of the central nervous system, the activity of the cerebral cortex and the centers of the midbrain. Then we have a wonderful computer that has the neurons to receive and emit the energetic stimuli that are activated and guide towards actions and interactions that are translated into creations ”. 16
Biogenesis operates automatically in each being that comes into the world, establishing an order at all levels: bodily, mental and spiritual, the latter being the one that concerns us. As for consciousness we have the following divisions or mental spheres: 17
- Preconscious: it is located in the brain and acts in the connection of conscious and unconscious psychological acts.
- Subconscious: it is located in the corpus callosum and pineal pituitary. Archive unconscious recordings.
- The conscious: it is located in the right frontal lobe. It works in: meditation and analysis, wakefulness, active life, twilight sleep and illumination, these areas belong to the following vibratory states respectively: Alpha, Beta, Eta and Delta.
- Conscious I continue: it is located in the left lobe, it acts in the previous levels.
- Supraconscious: or the Freudian unconscious, located in the right posterior lobe. It works at the Alpha level: hypnosis, in Beta: mediumship, in Eta: anesthesia, in Delta: illumination.
- Subliminal: located in the left posterior lobe, it acts similarly to the anterior level.
The brain normally works at the Beta level, this is best explained by quantum theory. ZOHAR defines consciousness as an important link between the quantum and everyday worlds. 18
This relationship is the one posed by quantum physics of a deep interconnection of everything with everything, which leads us to the concept of University, which would integrate a large part of what has been described so far.
Uni-Versity
Unity manifests itself in three principles of manifestation which are:
Unity with the first principle which is Power.
Unity with the second principle which is Love.
Unity with the third principle which is Knowledge, that is, in the Spirit, in itself and in the Universe.
PATANJALI decía en sus Yoga Sutras que: “uno debe construir su propio Yo para que resulte tan inmóvil y claro como un cristal y nos permita experimentar, sin falsificaciones, aquello que reside más allá de uno mismo”.
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13 LAURA DAY. “La Intuición Eficaz”. Martínez Roca. Barcelona, 1997.
Nota: Más sobre la Intuición en: B. NAPARSTEK. Ed. Neoperson. Madrid. 1998 “Tu Sexto Sentido”.J. KLIMO “Mensajes del Más Allá” Ed. Martínez Roca. Barcelona. 1998
14 ANODEA JUDITH, “Los Chakras”.
17 MEJIA MEJIA ANGEL DE JESUS. “Las Grandes Síntesis Conceptuales” El cerebro. Pág. 127 – 132
Medicina para El Alma 