Identifying Intuition

Perfection is inside each of us. Superconscious intuition is immediate; subsuperconscious intuition takes time. In the present moment we can be content. When we get pulled into the past or into the future we may lose our contentment. In silence, learn how to use intuition as an additional faculty. We can create a more refined future.

Unedited Transcript:

Good morning everyone.

Starting to develop the next keynote presentation for the next seminar in Malaysia which is May 2010. We're planning to use it as the Malaysia release for the book that's coming out for Mahasamadhi this year, Mahasamadhi souvenir, Gurudeva's spiritual visions -- small book, number of visions in it. So for Malaysia the first time we formally present it is then. So the idea is to tie Gurudeva's visions or intuitive experiences into a talk on intuitive experiences. And, of course, one of the first things you'd have to say is: You get into this up down thing and put Gurudeva on a pedestal and I'm down here and lowly and unworthy and flawed; and Gurudeva's up here and perfect and have to get over that one. Perfection is inside of each of us, doesn't necessarily show but it there. And that the attainments of Gurudeva -- the intuitive experiences -- well we can have similar experiences if we pursue it in a serious way.

Then also included will, three phases of the mind always has to be explained in a context, superconscious, conscious; I mean instinctive, intellectual and superconscious, three phases of the mind. So that you see the superconscious or intuitive mind in relationship to the other two. It's a very important teaching. And then, which what I don't have developed yet, but I'll have to dig into Gurudeva's teachings is to come up with some specific examples of how you can tap intuition. One of them I have in mind is putting an idea into the mind, a question, something you're trying to solve; you just put it into the mind and let the subsuperconscious work on it for a few days and the answer should pop out. I know Gurudeva explains that somewhere in the Master Course so that's a good one because, quite often, the time factor's misunderstood. The subsuperconscious mind is there but it's not immediate; superconscious mind's immediate. Ask a question and the answer's part of the question you asked. It's simultaneous as Gurudeva would say, and at the same time.

But, for the subsuperconscious it takes time. So you throw it down there and the superconscious working through the subconscious sorts it out. But, it can take a few days.

Fortunately, some of the recent lessons in Merging With Siva are about intuition. So I thought I'd read from them and make some comments. This is Merging With Siva 194, a couple of days ago.

"Intuition is the natural way in which man expresses himself on Earth or any other planet on which he might find expression of his being. (OK? ) This natural flow of mana, the Polynesian word for pranic shakti, from and through him only becomes inhibited when he disconnects from the nerve system of the celestial into the nerve system of the animal. When this occurs, there, therefore, is a disconnect between superconsciousness and external consciousness. Man's individual awareness is either captured by the nerve system of external consciousness, of the successive animal bodies which his soul inhabits as a vehicle to live on Earth in, or man's individual awareness is captured by his celestial nerve system, matured on aged planets in the galaxy prior to arrival here on Earth. This, then, is superconsciousness -- the natural expression of the transcendental soul known as man."

That's a pretty good one, isn't it?

"Intuition day by day occurs spasmodically, but it does occur. And systematically one can gear his observation of his own intuitional faculties and find out exactly when these intuitive functions occur within him. It is a well-defined fact that we have the faculty of precognition of coming events. It is also concurrently known that feelings of fear may precede impending danger. It is for the individual to disentangle and sort out within his own daily experiential pattern which is which. In this way he becomes knowledgeable in the great university of his own mind as to what is a daily intuitive occurrence and what is not."

Gurudeva, of course, is pointing out that everyone has intuitive experiences but they don't identify them as such and then he's giving examples. "Feelings of fear may precede impending danger." The example I use is a mother with children outside in the yard. She can sometimes sense that something's going to go wrong and go running out. Just senses it. That's an intuition and there's no logic involved. Nothing happened but there's just this feeling and the feeling is easier to identify when harm is a possibility either to oneself or to one's family. Somehow it comes through more directly. You're driving on the road, a windy road and all of a sudden you sense: Maybe somebody's on my side of the road over there. You know. So you become a little cautious. So that the danger threat can catalyze an intuition.

Gurudeva continues:

"How does one distinguish between intuition and usual thought-feeling processes? Desires come through feeling, warmth of emotion, as do thoughts, schemes, ways of manipulating the media forces for one's own personal benefit or that of a loved one. This is contrary to the power of intuition, which runs cold and is direct, like a bolt of lightning in the inner sky or the subtle rainbow of an etheric aura which passes, which bypasses the processes of current thinking, giving answers before the question and solving problems before they have accrued."

Gurudeva's point is our normal thinking is, has emotion, warmth. Whereas, intuition is cold and direct. That's the way of distinguishing. Cold means impersonal or message from a computer. You know it doesn't have the normal human warmth or feelings associated to it. It's as if the computer spoke to you. The universal computer. Boom. Computer language.

Gurudeva continues:

"It is only through sadhana and divesting oneself -- in order to perform sadhana -- from the social structure of the conglomerate of mortals that surround you (Gurudeva's having fun with this one.) that you will actually be able to prudently delineate between true intuition and the imposing factors of need and greed that often seem paramount when living up to the externalities of the instinctive nerve system. "

Meaning: We get confused by what's going on around us; the people around us can confuse us and create extra noise in our mind, extra traffic in our mind. And that covers up our intuition. Therefore, it's important, you know, to who are friends are, who our acquaintances are. You don't want to fill up the mind with a lot of unnecessary noise from people that aren't not living a spiritual enough life.

"Here's a fine example of the use of intuition. You have often been in a situation in your own mind where you felt a subtle, direct impulse from deep within you as to how you should proceed. Most probably you denied it as fantasy and commenced in a logical way to fulfill your impulses and desires from previous patterns of experience only to find that you would have traversed agonies and confusions had you followed the subtle impulse of direction which was rejected to enhance established patterns of procedure. But I might add that the first impulse must have registered itself as cold and clear, direct and profound. Only if it did would it have indelibly imprinted itself within your memory patterns, clear and sharp, thus distinguishing itself clearly from all warm, emotional feelings that appear to be reasonable and totally in line with the current pictures of the day.

"In current events, most people guide their lives on prior reasonable patterns. Intuitive knowledge is only prophetic. It has absolutely no relation to the other courses of action entered into by intuitive decision, which in turn would encase man's individual awareness into the strong, dynamic superconscious being that he ever was, is now and always will be.

"Though we often use the terms 'unfolding intuitive faculties' and 'developing intuition,' they are only used in an effort to encourage the aspirant on the path to work within himself in subduing his intellect so that he can actually observe the already functioning totality of the intuitive area of the mind.�"

Some of you may remember my usual example, to find a new example because radio stations are not that much listened to any more. But the example is: A radio is turned on in a room but it's turned on very softly, but it's always on. Can you hear the radio? Probably not cause there's probably too much noise in the room and inside of you that the quiet radio which is on all the time can't be heard. So we have to get rid of the noise inside of us, get rid of the thinking process and disturbances. An initially, at least, be in a quiet place. We don't have to, once we've identified intuition, we don't have to be in an absolutely quiet place. But it's helpful in initially locating it to be in a quiet place.

"In order to subdue the intellect, that conglomerate of thought patterns and established modes of procedure according to the culture of the day..." (Oops, lets see. That means an 'm' dash or something here. OK,OK, let me see it.)

"In order to subdue the intellect, (which is) that conglomerate of thought patterns and established modes of procedure according to the culture of the day, it is first quite necessary to inwardly observe how one's acquired intellect actually functions. Observation is a faculty of the intuitive area of the mind, and this particular aspect of observation that I have just described comes into usage only after regular periods of meditation have been maintained for a long period of time. (The ability to watch the intellect rather than be the intellect.) True, our intuitive faculties do constantly mingle through thought sequences each day, but our ability to distinguish one from another is accrued only through regulated discipline of our individual power of awareness. Once an inkling of success comes in knowing intuition and how it differs from reasoning, emotional impulses and pre-programmed patterns within the subconscious, the contest is won. Then and only then we must persist to sustain this knowledge and dive deeper into the inevitable, all the time losing the future and past, and loosening the reins of the intellect."

So what does Gurudeva mean by "losing the future and past?". He means that quite often our mind is dominated by thoughts of the past and thoughts of the future which aren't that productive. We're burdened about the past; we're worried about the future. We're thinking about them a lot but not in a productive way. Thinking about them really doesn't cause any benefit. Doesn't cause a good decision to be made. We're just jumping there. We're jumping out of the present. So, there's no need to jump out of the present unnecessarily in Gurudeva's teachings. If we're going to leave the present moment to go into the past or go into the future we do so for a specific purpose. We just don't ramble there. The present is how we can be content. If we can stay in the present moment we can be content. It's when we get pulled into the past and into the future, but we don't really need to go there, that we lose our contentment.

"And loosening the reins of the intellect." Meaning: Modern education teaches us to solve problems only with the intellect. We don't use intuition at all. We learn to memorize and reason. And therefore solve problems and if what we're doing we can't logically analyze we don't know how to solve it. Gurudeva's saying that that's the limitation. We want to, we don't want to get rid of the intellect but we also want to learn how to use our intuition as an additional faculty so we don't have simply the intellect but we also have an intuitive ability.

Whenever I read "observation" my mind always goes to the Cognizantability affirmation on that. Must be one of the first things I studied or something, just boom, observation.

So that reads:

"Observation is the first faculty of the awakening of the superconscious regions. This observation is cultivated by (Anyone remember? Yes!) abstinence from excessive talk." (Exactly.)

As Gurudeva says:

"This aphorism is self-explanatory, for we can plainly see that -- in recognizing the fact that we have created our surroundings, and everything that happens to us, by our thoughts and desires of the past -- it takes the observation of our creations to bring us to the point where we can reconcile them with the thoughts and desires that created them."

It's very hard to admit that we created the mess we're in, right? It's easier to point to somebody else, say: It's your fault or at least half your fault. It's easy to take credit when things are going well but it's really hard to admit when they're not that we created that too. But, the point is we gain the ability to understand better cause and effect. That's what Gurudeva's saying. What we do, what we do and what we think is creating the future. So, learn by what you're experiencing now understand how what you thought and did in the past created it. Therefore, we can create a more refined future by understanding that process. And, of course, we have to use observation.

Gurudeva goes on to explain the problem of excessive talk. He says:

"Excessive talk overloads the subconscious mind, thus making it extremely difficult for the superconscious to express itself."

This is an easy one to grasp the analogy here.

"You know what it is to have a basement full of things you have no use for. (This day's it's a garage, right? Not that many basements anymore.) The basement may easily be compared to your subconscious mind. Thoughts and words can be compared to things. In your basement you have a furnace that supplies heat to the entire house. Your furnace can be compared to your superconscious mind. If your basement is too congested, you may not be able to get to the furnace to light it and heat your home. So it is within the storehouse of your subconscious. Silence lends itself to understanding. It allows you to perceive, then cognize, for is it not true that we talk excessively in our effort to understand what we are talking about?" (That's a good one.)

Said another way: It takes time for the subconscious mind to process what goes into it. And, if we're overloading it with excessive talk then it doesn't clear itself. It's congested. We're putting too many things into it in too short a period. Therefore, you want enough silence to process what's already gone into the mind without adding more things.

OK, well thank you very much. I'll share some more when it gets further developed. It has to go on hold for a while here to get ready for going to Australia in November. We have to get those presentations ready. But, think this will be nice, you'll enjoy the book. It'll soon be here for Mahasamadhi. Printed in Malaysia. And we'll definitely share the, the specific suggestions. I think that's valuable. The specific suggestions how we can tap the superconscious.

Wonderful day.

[End of transcript.]