Intuition

Intuition is, in Martinus’ terminology, the experience of ready-made spiritual concepts, ideas or knowledge entering consciousness. In its characteristic form it is the sudden appearance of a new and complete thought-picture through a state of spiritual joy or inspiration. Martinus describes it as the result or symptom of a spiritual function arising through the cooperation of feeling, intelligence and the embryonic body of intuition. ^[1] It therefore belongs to his analysis of spiritual sensing and of the development of consciousness.

Intuition as a basic energy

Intuition is both a faculty and the fifth of the six basic energies. Martinus associates the six energies with six planes of existence: instinct with the plant kingdom, gravity with the animal kingdom, feeling with the real human kingdom, intelligence with the kingdom of wisdom, intuition with the divine world, and memory with the kingdom of bliss. ^[2] All six are present in every plane, but in changing combinations and degrees of development. ^[3] The six basic energies are thus the materials through which a living being creates and experiences.

Martinus places intuition-energy in the divine world, where the energy reaches its culmination. He calls it life’s highest intellectual energy and identifies it with the material of the Holy Spirit. ^[4] ^[5] Through it, eternal realities—such as the Godhead, the I, immortality and love as the keynote of the universe—can be experienced. ^[6] Martinus distinguishes the concentrated main elements received through intuition from the premises, calculations and proofs that must be worked out through intelligence and through the study of life itself. ^[7]

Feeling, intelligence and intuition

The intuition faculty does not develop independently of the other energies. Martinus describes the relevant spiritual material as memories in which the highest intelligence and the noblest feeling have become harmonised as pure love. The body of intelligence alone cannot sense these refined memories. As feeling and intelligence become more harmonious, an embryonic body of intuition begins to function and makes it possible to experience and create with this highest material. ^[8]

In Martinus’ account, feeling and intelligence cooperate in the development of intuition. In the kingdom of wisdom, intelligence is culminating and intuition is already extraordinarily developed; the two functions support one another. The individual must use intelligence to work out the details of intuitive experiences, while feeling and intelligence restrain the selfish tendencies associated with gravity-energy. Only when unselfishness and love have become the dominant life-force can intelligence properly elucidate the influx of intuition. ^[9]

The six forms of day-consciousness likewise overlap. Every individual has an instinct-, gravity-, feeling-, intelligence-, intuition- and memory-variation, and the awake manifestation depends on their cooperation. Mental equilibrium is not an equal quantity of each energy, but a lawful combination in which one culminates, one is latent, and the others are increasing or decreasing. ^[10] Intuition is therefore one of the variations involved in day-consciousness, even though its function is not yet awake and voluntary in terrestrial humanity.

Intuition and the living being

Martinus analyses a living being as the unity of the I, its creative faculty and the created manifestation. In the terminology of the three Xs, X1 is the I, X2 is the consciousness or ability to create and experience, and X3 is matter or substance. These are three inseparable principles of the living being. ^[11] Martinus describes intuition as a source of thought distinct from the ordinary process that begins with reactions from the physical world through feeling and intelligence. In his account, intuitive thought is connected with the divine world, and the two directions of manifestation meet in the living being, whose centre is X1. ^[12] ^[13]

The intuition body is not yet a fully developed instrument for terrestrial humanity. Martinus calls it a latent, embryonic seed because feeling and intelligence are not yet sufficiently refined and harmonised to produce sustained intuitive experience. The first indications are occasional, elementary and outside the individual’s conscious control. ^[14] X2 is the creative and experiencing ability through which such functions operate, while X3 is the material or expression in which thought-pictures and creations appear. ^[15]

The developmental sequence begins before intuition is a distinct terrestrial experience. Martinus describes the animal’s subconscious as including embryonic bodies of feeling and intelligence together with the germ of the embryonic body of intuition. As the being advances, these bodies develop the possibility of experiencing mental or non-physical realities beyond purely physical impressions. ^[16]

Day-consciousness and superconsciousness

Martinus distinguishes the conscious, waking function from the superconsciousness. The terrestrial human being’s day-consciousness is primarily carried by the body connected with gravity-energy, and is therefore directed mainly towards physical manifestation. The six bodies of manifestation—including the body of intuition—are subordinate organs in the Superconsciousness, and each can, at a different stage of the spiral, carry a form of day-consciousness. ^[17]

For terrestrial people, the actual function of intuition lies outside day-consciousness; only its results or symptoms enter awareness. ^[18] Such results may be experienced as a sudden recognition of a spiritual reality or as an already organised idea for creation. Martinus describes the earthly thought-process as fundamental when it begins with physical experience, while intuition is still elementary and appears only in glimpses. ^[19]

The superconsciousness provides the continuity and higher organisation within which these bodies function. In Martinus’ account, the fate-element contains talent-kernels for each of the six bodies, including the body of intuition. ^[20] The body of intuition is consequently an organ whose capacity develops through the living being’s evolutionary course.

From cosmic glimpses to cosmic consciousness

Intuition may first appear in artists and writers as ready-made material for a poem, play, story or other creation. In a researcher it may appear as fleeting glimpses or fragments of absolute knowledge. Martinus distinguishes this from construction through the body of intelligence: intuition contributes new spiritual material, while the details of its use require intellectual work. ^[21] ^[22] ^[23]

At this stage the experience is intermittent. Since gravity-energy and lower tendencies can interfere, intuition becomes effective only in moments when the consciousness is permeated by pure love and spiritual ecstasy. It is not yet under the will’s control, and Martinus says that before the Great Birth it gives only glimpses rather than continuous cosmic knowledge. ^[24] ^[25]

When intuition becomes permanent, the individual can consciously experience spiritual spheres and the universe’s deepest realities. This transition is the Great Birth, and the resulting permanent condition is Cosmic consciousness. ^[26] In the fully developed state, intuition is a controlled faculty through which the living being experiences the divine world and the eternal facts of existence. ^[27] In this way intuition marks the gradual opening of the living being’s day-consciousness towards the superconscious reality that supports its manifestation.

References

[1] Livets Bog 1, section 199

[2] Livets Bog 1, section 261

[3] Livets Bog 2, section 332

[4] The Eternal World Picture 1, section 13.1

[5] Livets Bog 2, section 355

[6] The Eternal World Picture 1, section 13.5

[7] Livets Bog 2, section 366

[8] Livets Bog 1, section 194

[9] Livets Bog 2, section 366

[10] Livets Bog 2, section 331

[11] Livets Bog 2, section 314

[12] Livets Bog 1, section 217

[13] Livets Bog 1, section 220

[14] Livets Bog 1, section 196

[15] Livets Bog 2, section 314

[16] Livets Bog 1, section 186

[17] Livets Bog 2, section 465

[18] Livets Bog 1, section 198

[19] Livets Bog 1, section 217

[20] Livets Bog 3, section 943

[21] Livets Bog 1, section 200

[22] Livets Bog 1, section 202

[23] Livets Bog 2, section 366

[24] Livets Bog 1, section 203

[25] Livets Bog 1, section 206

[26] Livets Bog 1, section 204

[27] Livets Bog 2, section 355

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