Top Signs of Introverted intuition

Introverted intuition is directed to the inner object, a term that might justly be applied to the contents of the unconscious. The relation of inner objects to consciousness is entirely analogous to that of outer objects, though their reality is not physical but psychic, Jung argues. They appear to intuitive perception as subjective images. These contents per se are not accessible to experience. “For just as external objects correspond only relatively to our perception of them, so the phenomenal forms of the inner objects are also relative.” More or less so, we could add, because the inner objects include the archetypes, Kantian Forms and Platonic Ideas, which have a rather permanent character. “Although introverted intuition may be stimulated by external objects it does not concern it-self with external possibilities but with what the external object has released within the person.” Jung argues that it receives from sensation only the impetus to its own immediate activity. It peers behind the scenes, quickly perceiving the inner image that gave rise to this particular form of expression. Every detail of how it changes, unfolds and fades is explored. “In this way introverted intuition perceives all the background processes of consciousness with almost the same distinctness as extroverted sensation registers external objects.

Let us pause for a moment. The ego is by Jung, defined as the centre of our consciousness. It is a centre embedded, integrated and embraced by the self, which includes the unconscious. Thus, it appears somewhat limited to anchor rationality in only the active aspect of thinking, as long as the ego is its sole reference. The ego is wholly relative to its location in the grander scheme and evolution of the self, thus leaving us with a notion of rationality that is relative.

Jung argues that introverted intuition apprehends the images arising from the a prior inherited foundations of the unconscious. These archetypes, whose innermost nature is inaccessible to experience, are the precipitate of the psychic functioning of the entire ancestral line. Dual process theories do not assign this talent to intuition. The question that is imposing itself here is this; what exactly are the structure, coordinates, and content of the unconscious? We would like to know more about it because it is the domain of the self, where the ego is embedded. Moreover, familiarity with it could provide us with a profound understanding of intuition. “It is the accumulated experiences of organic life in general, a million times repeated, and condensed into types. In these archetypes, therefore, all experience are represented which have happened on this planet since primeval times. The more frequent and the more intense they were, the more clearly focused they become in the archetype. The archetype would thus be, to borrow from Kant, the noumenon of the image which intuition perceives and, in perceiving, creates. They may be primitive in the sense that they are not clothed with the dress of any particular time, space or culture, and they are in the same form in children and primitive peoples as they are in highly civilised adults. Here we may again refer to Kant, who claims that time and space, contain a manifold of pure a prior intuition. Space and Time are thus onto logically dependent upon an intuiting act. Apart from our intuiting act then, space and time does not have any objective existence.236 The personal and collective unconscious of Jung, as well as the eighth and ninth classes of consciousness in Buddhism, are thus given specific and particular clothing by Kant’s a prior Forms of intuition.

At the very end of his exposition of intuition, Jung leaves us with this crucial and condensed insight: “Since the unconscious is not just something, that lies there like a psychic caput mortuary, but coexists with us and is constantly undergoing transformations which are inwardly connected with the general run of events, introverted intuition, through its perception of these processes, can supply certain data which may be of the utmost importance for understanding what is going on in the world. It can even foresee new possibilities in more or less clear outline, as well as events, which later actually do happen. Its prophetic foresight

is explained by its relation to the archetypes, which represent the laws governing the course of all things we can experience.

In emphasizing the ability to perceive the laws hidden in the collective unconscious, which govern all that which takes place in the world of physical appearances to use Plato’s terminology, Jung articulates a key feature of the developed intuition. Moreover:

“Sensation tells us that a thing is. Thinking tells us what that thing is, feeling tells us what it is worth to us. But there is yet another category, and that is time. In stressing that things have a past and a future, and that intuition perceives this duration, be it inner, outer, or unified, Jung aligns with all his predecessors. Timing and perception of cycles are thus included as items in the questionnaire. Regarding a valid criterion of judgement then, for this mode of thought, we may suggest the somewhat elusive self .Yet another point, of particular relevance to the empirical part of this thesis is Jung’s view that “people who live exposed to natural conditions use intuition a great deal, and people who risk something in an unknown field, who are pioneers of some sort, will use intuition.

Inventors and judges will use it. Whenever you have to deal with strange conditions where you have no established values or established concepts, you will depend upon the faculty of intuition. Thus, the respondents are asked to describe two strategic decisions. One is to be characterised by exploration; that is search for new possibilities, experimentation with completely new alternatives and technology, variation, risk taking, and innovation. The other is to be characterised by exploitation of old certainties, refinement, improvement and increased efficiency of existing production, and technology.243 The assumption then, is that there is more emphasis on intuition in exploration than in exploitation.

The final point then, which we need to address, is Jung’s distinction between concrete and abstract intuition. Just like active thinking can be represented directly by an objective, perceptible fact or by an idea abstracted from objective experience, intuition can be concrete or abstract, according to the degree of participation on the part of sensation. “Concrete intuition mediates perceptions concerned with the actuality of things, abstract intuition mediates perceptions of idealisation connections. Concrete intuition is a reactive process, since it responds directly to the given facts. Abstract intuition, like abstract sensation, needs a certain element of direction, an act of the will, or an aim. This is rather confusing, as long as Jung also defines intuition as the passive mode of thinking, devoid of direction and will, and as given, not derived. However, this is not a new controversy. Kant, in making a distinction between pure and empirical intuition struggles with much the same problem.

Below, three levels of intuition are discerned, which may clarify this issue. Here it suffices to say that the third level of intuition resembles the synthesis of abstract and concrete, introvert and extrovert, pure and empirical intuition. As such, it is not devoid of direction. On the contrary, it is integral to the involution and evolution of the psyche and self. In summarising Jung’s view then, we have that:

Intuitive Thinking
Active Thinking
Non-judgemental
Judgemental
Beyond Rationality
Rational
Given
Derived
Whole & Complete
Separated
Self
Ego

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