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The intuition is not a welling forth of love to people and, therefore, an understanding of them. Much that is called the intuition is recognition of similarities and the possession of a clear analytical mind. Intelligent people who have lived in the world for some time and who have experienced much and who have contacted many other people can usually sum up with facility the problems and dispositions of others, provided they are interested. This they must not, however, confound with the intuition.
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The very word intuition has to be understood. You know the word tuition — tuition comes from outside, somebody teaches you, the tutor. Intuition means something that arises within your being; it is your potential, that’s why it is called intuition. Wisdom is never borrowed, and that which is borrowed is never wisdom. Unless you have your own wisdom, your own vision, your own clarity, your own eyes to see, you will not be able to understand the mystery of existence.
Intuition is a distinct form of experience. Intuition is of a self-certifying character (svatassiddha). It is sufficient and complete. It is self-established (svatasiddha), self-evidencing (svāsaṃvedya), and self-luminous (svayam-prakāsa). Intuition entails pure comprehension, entire significance, complete validity. It is both truth-filled and truth-bearing Intuition is its own cause and its own explanation. It is sovereign. Intuition is a positive feeling of calm and confidence, joy and strength. Intuition is profoundly satisfying . It is peace, power and joy.
INTUITION (L. intueri, ‘to look at or into’). I regard intuition as a basic psychological function (q.v.). 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 (q.v.), it is an irrational (q.v.) 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 (qq.v.) 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 (q.v.), whose certainty rests on its physical foundation. The certainty of intuition rests equally on a definite state of psychic “alertness” of whose origin the subject is unconscious.
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