Human Spiritual Structure: Intuition
Notes in progress © 1998-2002 Alan McAllister  

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Very loosely Intuition is the facility of the human mind and spirit to acquire information from other than the usual five senses. Pure intuition is a function of the atimanas (fourth) kosa. In psychic circles it is associated with the sixth chakra.[AHM]

It is likely that there are a variety of mechanisms that are lumped together under the term intuition. Some of these are physical senses beyond the usual sense organs, e.g. the ability to resonate emotionally with another individual, to feel their energy state. Other aspects of intuition are in the realm of the mind and ideas. There is the intuition of the atimanas (fourth) kosa in which a direct access to all information in the universe begins to be possible. In otherwords it is probable that there are modes of knowing associated with various kosas from the kamamaya up, in which there can be resonant communication between individual unit kosas or between unit and cosmic kosas. Some aspects of intuition are even based on unconscious aspects of normal sense perception, e.g. body language. [AHM]

A large part of developing our intuition, is developing the self-confidence, certainty, to follow what it is telling us. It is not generally a clear verbal message, more often a general emotional sense of well-being or discomfort. The more we follow it the clearer it becomes. [AtS]

Psychic Reading

Psychic reading is a process in which one of more readers center in the middle of their heads, from which they use their intuition to view a readie. When properly done they are in a light trance which allows access to the unconscious mind.

P. R. Sakar suggests that when the lower levels of the mind (conscious and subconscious) are partially absorbed into the unconscious ( atimanas kosa), there is access not only to ones own causal mind but also to that of the whole universe. It is by this process that true clairvoyance takes place. He also suggests that (perhaps due to a lesser absorption of the lower levels of mind) many concentration techniques produce information based on ones own samskaras which are stored in the atimanas kosa.

This is probably what most reading is about. The readers obtain partial access to their atimanas kosa through using their tools. This allows access to their own samskaras, or pictures which form the basis of the reading. One may be perceiving pictures that appear in one's own citta due to a resonance of a vibration in the citta of the readie with a similar vibration in the citta of the reader. This would "light up", or give energy to the image in the reader's citta, making it stand out or be more easily noticeable when the attention is turned inwards.

It seems likely that as the ability to work from the unconscious mind strengths (either through practice with the psychic tools, or through tantric sadhana, etc. and as one works to clear ones own samskaras, the quality of ones `clairvoyance' will grow, but probably also change. Less will be a direct reflection of one's own pictures, and more will come from being seated in the causal mind.

In full clairvoyance, seated in the atimanas kosa one should have direct access to the readie's pictures as well as one's own (see above). It is probable that full clairvoyance would require a greater concentration of mind in the atminanas, than resonance reading. Is this also related to the difference between reading on one's "reading screen", and jumping into the readie's head?

In any case, when doing a reading it seems likely that what one is seeing, the aura and pictures in it, is part of the citta of the readie, which probably involves several different kosas.

When reading "past lives", it may be that one is looking at specific inborn samskaras that are currently ripening in the readie. These are not energies that can be cleared, but patterns, desires, or issues that are coming up to be worked through. The reading of them helps to understand them, and to validate the readie's experience of them, but the experience still occurs.

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Created November, 1998.
Last updated March 28, 2001.
© Alan McAllister

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