Synchronicity is a word coined by the Swiss psychologist Carl Jung to describe the temporally coincident occurrences of acausal events.

Synchronicity is a word coined by the Swiss psychologist Carl Jung to describe the temporally coincident occurrences of acausal events. It was a principle that he felt compassed his concept of the collective unconscious, in that it was descriptive of a governing dynamic that underlay the whole of human experience and history, social, emotional, psychological, and spiritual. Jung believed that many experiences perceived as coincidence were due not merely to chance, but instead potentially reflected the manifestation of coincident events or circumstances consequent to this governing dynamic. Jung spoke of synchronicity as being an "acausal connecting principle" (ie. a pattern of connection that is not explained by causality).

Jung believed the traditional notions of causality were incapable of explaining some of the more improbable forms of coincidence. Where it is plain, felt Jung, that no causal connection can be demonstrated between two events, but where a meaningful relationship nevertheless exists between them, a wholly different type of principle is likely to be operating. Jung called this principle "synchronicity."

In The Structure and Dynamics of the Psyche, Jung describes how, during his research into the phenomenon of the collective unconscious, he began to observe coincidences that were connected in such a meaningful way that their occurrence seemed to defy the calculations of probability. He provided numerous examples from his own psychiatric case-studies, many now legendary.

"A young woman I was treating had, at a critical moment, a dream in which she was given a golden scarab. While she was telling me her dream, I sat with my back to the closed window. Suddenly I heard a noise behind me, like a gentle tapping. I turned round and saw a flying insect knocking against the window-pane from outside. I opened the window and caught the creature in the air as it flew in. It was the nearest analogy to the golden scarab that one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetoaia urata) which contrary to its usual habits had evidently felt an urge to get into a dark room at this particular moment. I must admit that nothing like it ever happened to me before or since, and that the dream of the patient has remained unique in my experience." The Scarab represented Self-Generation, Resurrection and Renewal.

Who then, might we say, was responsible for the synchronous arrival of the beetle, Jung or the patient? While on the surface reasonable, such a question presupposes a chain of causality Jung claimed was absent from such experience. As psychoanalyst Nandor Fodor has observed, the scarab, by Jung's view, had no determinable cause, but instead complemented the "impossibility" of the analysis. The disturbance also (as synchronicities often do) prefigured a profound transformation. For, as Fodor observes, Jung's patient had--until the appearance of the beetle--shown excessive rationality, remaining psychologically inaccessible. Once presented with the scarab, however, she improved.

Because Jung believed the phenomenon of synchronicity was primarily connected with psychic conditions, he felt that such couplings of inner (subjective) and outer (objective) reality evolved through the influence of the archetypes, patterns inherent in the human psyche and shared by all of mankind. These patterns, or "primordial images," as Jung sometimes refers to them, comprise man's collective unconscious, representing the dynamic source of all human confrontation with death, conflict, love, sex, rebirth and mystical experience. When an archetype is activated by an emotionally charged event (such as a tragedy), says Jung, other related events tend to draw near. In this way the archetypes become a doorway that provide us access to the experience of meaningful (and often insightful) coincidence.

Implicit in Jung's concept of synchronicity is the belief in the ultimate "oneness" of the universe. As Jung expressed it, such phenomenon betrays a "peculiar interdependence of objective elements among themselves as well as with the subjective (psychic) states of the observer or observers." Jung claimed to have found evidence of this interdependence, not only in his psychiatric studies, but in his research of esoteric practices as well.

Of the I Ching, a Chinese method of divination which Jung regarded as the clearest expression of the synchronicity principle, he wrote:

"The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events. What we call coincidence seems to be the chief concern of this peculiar mind, and what we worship as causality passes almost unnoticed...While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutes nonsensical detail, because all of the ingredients make up the observed moment."

Jung discovered the synchronicity within the I Ching also extended to astrology. In a letter to Freud dated June 12, 1911, he wrote:

"My evenings are taken up largely with astrology. I make horoscopic calculations in order to find a clue to the core of psychological truth. Some remarkable things have turned up which will certainly appear incredible to you...I dare say that we shall one day discover in astrology a good deal of knowledge that has been intuitively projected into the heavens."

In formulating his synchronicity principle, Jung was influenced to a profound degree by the "new" physics of the twentieth century, which had begun to explore the possible role of consciousness in the physical world. In 1945 Jung wrote

Physics has demonstrated that in the realm of atomic magnitudes objective reality presupposes an observer, and that only on this condition is a satisfactory scheme of explanation possible. This means, that a subjective element attaches to the physicist's world picture, and secondly that a connection necessarily exists between the psyche to be explained and the objective space-time continuum. These discoveries not only help loosen physics from the iron grip of its materialistic world, but confirmed what I recognized intuitively that matter and consciousness, far from operating independently of each other are, in fact, interconnected in an essential way, functioning as complementary aspects of a unified reality.

The belief suggested by quantum theory and by reports of synchronous events that matter and consciousness interact, is far from new. Synchronicity reveals the meaningful connections between the subjective and objective world. Synchronistic events provide an immediate religious experience as a direct encounter with the compensatory patterning of events in nature as a whole, both inwardly and outwardly.

The Stages Academy: GATZSO the clear light nature of mind arises uninterruptedly

As we sat in the Stages Academy. I read from a pre-prepared script on an i-phone with a certain degree of arrogance. The more I read the less i liked the script it was full of that terrible word "I " It was a parental voice demanding attention my voice grew weaker and the i started to dry up. The quiet voice of an experienced meditator said gently shall we meditate using the old script. It was as if I had never heard it before, shortly after the compassionate words of the second mediator gently nudged me off my pedestal of pride into the great beauty of the ten stage meditation that spoke directly to me. In relation to the nature of my mind, which is luminosity or GATZSO? 

In this respect it might be interesting to reflect on a passage which one finds in certain texts which says that :‘between the arisal of different instances of conceptual thought, the clear light nature of mind arises uninterruptedly’.

Say you look at an object which doesn’t have bright colours but is rather subdued in colour and not very attractive. And you look at it for a while. Then, while looking at this object, you make the determination: ‘I shall retain my concentration in order to focus my attention upon my own perception, upon my own experience. And I shall not allow myself to be distracted by other objects, external or internal.’ With such mindfulness you will be able to recognise the very moment your mind is distracted. For example, you hear a beautiful tune and you are distracted by it, but you immediately realise you are distracted, reinforce your mindfulness, and withdraw from it. Similarly, if you recollect past events, you will immediately realise that you have become distracted. Or if you have preconceptions of the future, you will also be able to identify that your mind has become distracted.

So, normally, it is these types of thoughts which come into being at any given moment and which obscure the essential nature of our minds. When this technique of mindfulness is utilised, therefore, of maintaining attention on the perception of the object in front of us, as and when a distraction arises, we are able to identify it and to withdraw from such distractions. Thus, eventually all these conceptual events, the cognitive processes that obscure the natural state of the mind, will be cleared away. And the result will be a very stable and lucid state of mind.

The mind is an affirmative phenomenon, but on the ordinary level it is obscured by concepts, different states of thinking and preconceptions, and so on. In order to recognise the essential nature of the mind, therefore, we have to peel off these different layers and clear away these obscurations. Then we shall see the true face of our own minds.

If you undertake such practices, such experiments, when you say ‘consciousness’, it will not be a mere word. You will be able to understand what it is. Consciousness is a phenomenon that is non-obstructive; it is non-physical and has the quality of luminosity. It is analogous to a crystal. If a crystal is placed on a coloured surface, the real clarity of that crystal will not be seen. If it is removed from anything coloured, however, then its real form will be seen.

The luminosity of the mind, the nature of clarity of the mind, is something that I cannot simply explain in words to you. But if you undertake this kind of experiment on your own, you will begin to understand,’ Ah, that’s the luminosity of the mind!’ or what we call GATZSO

We have continued to use the words dissy, gatzo and Intulexia precisely because we understand what we mean. They function for us, and that is all we care about.

The Child's Within hidden Strategies.A child within is not in the least interested in recovery for its own sake. In fact, a young child never focuses his attention upon recovery at all. He/she is too interested in his toys, in his playmates, and in the things that he can find that are not to be played with. Recovery is an adult concept always of secondary importance, and all of his early learning is peripheral learning. To a child within, the value is measured by its ability to help him better enjoy his primary interests. If he breaks all the imaginable rules and strategies, and yet gets the response he wants, he feels as if he has been completely successful. In our case, this explains why we are perfectly happy to use words and constructions that we do not hear from anyone else's lips. We have continued to use the words dissy, gatzo and Intulexia precisely because we understand what we mean. They function for us, and that is all we care about.

 A child within does not let what he/she does not understand confuse us. When we hear something we do not understand, it disturbs us about as much as water disturbs a duck's back. This is related to the fact that recovery is never the centre of our attention. So we just do not care about what we cannot understand.

 A child within enjoys the repetitive events of life, and uses this for enjoyment to help  learn the new solutions of the ten stages. These repetitive events give the child within a sense of security and order, and as we begin to understand the order in the events of our life once more, we also begin to understand the order in the solution that is associated with these events. Conversely, rare events rarely leave much of a mark on a child's withins abilities. For an illustration of this, one only needs to look at the words that appear on our vocabulary list, and compare it to the words that did not make it.

 A child within uses primary interests to help learn a recovery solution related to those interests of childhood. Whatever captures our attention captures it all. We focus our attention on that one thing, excluding the rest of the world for that moment in time. And thus, the dissociation with his object of interest/fear is brought to the front and centre, and all the rest of the childhood memory around the incident is temporarily pushed back into the shadows. This can be illustrated from our dissociated vocabulary by looking at one of our earliest recovery words,DISSY (dissociation) . 

 We deal with how a child within focuses  attention. We do not simply let our incidents of childhood pour over us and slowly ooze into our mind. Rather, we are very selective about the incidents we pay attention to. An adult tends to become first confused then discouraged when receiving too much new information at one time. trying to take in all that is presented , often with the result that we do not learn any of it well. Because of this, special care must be taken not to present too much at one time to an adult learner of the ten stage program. The excess causes the adult learner real problems. But a child never tries to take in all that is around. He/She is the one who is in control, and he/she selects what he/she likes best, ignoring the rest. A child within is very picky about the truth he/she listens to, just as he/she is often very picky about the food he eats. But precisely because he/she is so effective in shutting out what does not interest, The mind is not cluttered or divided, and can bring to bear the full resources of our mental facilities for the purpose of recovery what we have selected. This ability to focus on the material at hand while effectively excluding the rest is a very important ingredient in recovery and is the start in recovering contact with the child within.

 Our child within once back in re-contact directs  attention to things that are easy to understand. We do not think about the world economy or foreign cultures. We only think about the people around us, and the things around about. And these things can easily be named. 

A child within possesses a natural desire to call an object by its name, and he uses that natural desire to help him learn the language. He receives real joy from just pointing out something and calling it by name. GATZO, we never think it is stupid or silly to say something that others might consider obvious. For him, it is delightful. 

A recovered child within uses natural desire to participate in the life around to help the learning experience. We want to do what we sees others doing, and when that includes healthy communication, we want to communicate it too. Here the child within often says things it does not understand at all. We simply imitating others in recovery at first. We have learned that in a given situation, a word or phrase is always used, so we try to use it too. 

A child within immediately after experiencing truth trust and consent puts to use the communication he/she is learning, and uses his/her success in communication to build up his/her confidence. He/she does not try to store up his/her knowledge for use at a later date. He/she applies it in a truthful context as soon as he/she can. And every time he/she uses a piece of communication successfully, it is reinforced in his/her mind and his/her confidence grows. And this confidence encourages him/her to use the new communication skill even more, thus bringing him/her more success, more reinforcement, and more confidence. This confidence cycle built upon successful usage of communication is difficult to establish . But a child within is able to get it going and keep it going in the face of a lot of obstacles. All of the learning strategies mentioned are important, but this one, it seems , must be one of the most important. A child within without this level of confidence is in trouble from the very beginning, but one who possesses the confidence that comes from success, even when the success is limited, can overcome a host of other communication problems.

A child within brings tremendous ingenuity to the task of communication and a new recovery language. With no fear of failure, is not inhibited by what others might think. just plunges in head first, attacking the problems with all the resources that we have. Just one of the many places where a child withins ingenuity is evident is in the associations made between objects and words. Many of these associations are obviously wrong (to us), but we do not know they are wrong and we do not care. We start to see the world through different eyes, and orders it in different ways. Who can say that our ordering of the world is any more logical than a child Within? For a child within, why should a thought be any better than the word INTULEXIA?  because this ingenuity is common among children within, it is no less wonderful, and no less important in helping them to learn their first language of intuition.

Below are ten features of our child's withins created recovery environment.

Below are ten features of our child's withins created recovery environment. They have been selected because they are important elements in the language environment of the child within, and because they are often missing from the language environment of the adult parental voice. They deal primarily with the new language of loving-kindfulness that the child within starts to hear, not the old language that is still produced by a materialistic lifestyle.

First, no pressure is brought to bear upon the child within as he/her starts to learn the new recovery language. There are no tests. There are no grades to be passed. And there is no standard that the child within must meet in order to be approved by his parents. Though the adult might feel pressure to help their child within develop his recovery language skills more rapidly, they cannot transfer this pressure to the child within as a motivating factor in the ten stage learning. Our Child Within just do not respond to this kind of old parental pressure.

Second, there is all the time that the child within needs to learn the ten stage course. There is no given period of time in which the child within must learn or fail. Rather, there is enough time even for the child within who takes a rather leisurely relaxed pace in learning.

Third, there is no possibility of escaping into a language that the child within already knows. We learn to identify our parental ancestral voice.It just cannot happen. Though he has no external pressure to study, there is no bell to let him out of class and no vacation when he can dissociate away from the new program of recovery.

These first three points relate a child's withins motivation to continue course work. Tests, grades and the pressure of time help to keep the adult self at a learning task, and when these motivating factors are removed, progress often comes to a halt. But a child within who does not have these pressures also has no way of escaping from a gentle compassionate recovery. The Child Within continues to learn if he is going to ever understand the ten stages.

Fourth, the language the child within hears is not sequenced by grammar or vocabulary and comes from different directions. No one decides when we are ready to hear a new word or a new construction. Children do not use a textbook or a word frequency study to help them decide how to speak to their child within.

Fifth, there is lots of repetition in the language around us. We do not go from one piece of coursework to the next, always having to deal with lots of new material. Rather because daily life contains lots of repetition, the language a child within hears reflects that repetition in a spirit of truth trust and consent.

Sixth, both the words and the world around the child within are new. Thus, our learning of the new ten stages coincides with our discovery of this world, and the curiosity that we have towards this new world becomes a powerful force in our ten stage learning.

These last three points deal with the order or sequence of working the ten stages and meditations. The INTULEXIA recovery environment provides two ways that course learning can be naturally ordered. The first comes from the natural repetition in our life lessons, and the second comes from the natural order of our history and interest in our historical world. In other words, though a child's within environment might seem too rich, too unstructured and too confusing, the environment does contain within itself the ability to tell the child within where to begin and how to proceed.

Seventh, all our coursework are spoken in the context of the world around us. The new ten stage course is not a translation of something he already understands in another place. And the new ten stages are not a secret code that must be translated into another program to reveal its hidden meaning. Rather, the course that we are learning is related directly to the world around us. It is always presented as a living meditation.

Eighth, the child has lots of opportunities to listen to the ten stages as it is spoken by native speakers. Here there is considerable variation. Some children within have more knowledge around them than others. But even those children within who spend relatively less time listening to the new methods of communication still get lots more listening opportunities than an adult studying from a textbook while living in a culture that does not speak the language that he/her is studying.

Ninth, the language environment of a child within gives him many opportunities to speak the new method of communication and be understood. Our parents and older brothers and sisters are speakers so that when we communicate, we can see immediately and get the reinforcement that our communications deserve.

And tenth, much of the course we hear are simplified especially for our child within. When we are is speaking to our child within, We do our best to get across our meaning in language that the child within can understand. Because the child within can communicate by his actions how much he understands, the stager needs to tailor language to the child withins level. This is quite different from listening to a radio or tape, and to a lesser degree, it is different from listening to a person speaking to a group. It is very personal, and the many small problems of communication can be quickly detected and solved before they become real hindrances to learning.

This finishes the list of the main elements of a child's within recovery environment. We can immediately see how rich a child's within environment really is. The Child Within has no pressure, and all the time in the world! We have truth trust and consent all around us, and our teachers are our communicants who surround us (and recover with us)! We do not have to study from a textbook in a classroom! Rather our private tutors use the world around us as our textbook! It is a situation that any child within should truly envy. But there is also a lot more to the magic of a child's withins learning ability than just our recovery environment. 

INTULEXIA is the magic of our child Within which often completely disappears in a our adult

INTULEXIA is the magic of our child Within which often completely disappears in a our adult, we should observe in detail how our child within learns the new language of the ten stages. If the theory is true and all the magic has fled from an adult, we will at least have observed the magic as it functioned in the mind of a child within. This, in and of itself, should make a very interesting study. But if some of the magic of childhood remains in the mind of an adult, we might learn some secrets for waking that magic up and using it to make our task of re- learning social skills more enjoyable and more productive.

INTULEXIA has certainly endowed the child within with the magic of a rich environment the ten stages

INTULEXIA has certainly endowed our child within with the magic of a new rich environment truth, trust and consent of the ten stages in which to learn our first truthful language and the magic of a wonderful ability to acquire that language from the surroundings of quiet meditation. Now the question: Is this magic limited to child within, or does some of it remain long after childhood has ended, waiting to be used again, this time to help tame a dtysfunctioning life?

INTULEXIA The Child Withins Language

The Child's Withins New Environment
There is NO DIRECT PRESSURE to learn (no tests, no grades, etc.).

There is NO TIME LIMIT for learning (no end of Learning).

There is NO WAY OF ESCAPING into a different language of adulthood the judgemental parent voice (no vacations).

The language is NOT SEQUENCED BY GRAMMAR OR VOCABULARY (no textbook).

There is LOTS OF REPETITION life contains repetitions and the language around us reflects it.The language of Truth Trust and consent.

Both the LANGUAGE AND THE WORLD ARE NEW (and therefore interesting).Dissy and Gatzo moments.

All the language is spoken IN THE CONTEXT OF THE SURROUNDING WORLD. Loving-Kindfulness

THE LANGUAGE IS ALL AROUND. The children within have native speakers of loving-kindfulness speaking to them often.

The children has MANY OPPORTUNITIES FOR USING the language to communicate to those around them.

Much of THE LANGUAGE IS SIMPLIFIED DE-Programmed to the level of understanding of the child within. It is tailor-made for our child within.

The Child's Withins has a positive new truth-filled Learning Strategy

The child in NOT INTERESTED IN LANGUAGE for its own sake.

The child is NOT DISTURBED by the language that it does not understand.

The child within ENJOYS THE REPETITIVE events of his/her life the ten stages, and uses this enjoyment to help him/her learn.

The child within USES HIS PRIMARY INTERESTS in communication of his/her emotions to help him/her learn.

The child within directs attention to things that are EASY TO UNDERSTAND.Truth Trust and consent.

The child possesses a natural desire TO CALL A FEELING BY ITS NAME.GATZO

The child uses natural desire TO PARTICIPATE IN THE LIFE AROUND to help learn a new language of intuition.

The child adds words to his/her speaking vocabulary more easily IF HE/SHE ALREADY KNOWS HOW TO PRONOUNCE THEM.Short and simple words to describe non-manipulated speech.

The child IMMEDIATELY USES the language, and SUCCESS IN RELATIONSHIP COMMUNICATION WHICH BUILDS CONFIDENCE AND SELF WORTH.

The Child Within brings TREMENDOUS INGENUITY to the task of learning the intuitive voice.

The foundation of child withins intuitive intelligence is perception

The foundation of child withins intuitive intelligence is perception, which is defined as the ability to see, hear, or become aware of something through the recovered senses.

Perception is the interface between our biology and the environment; it’s the conscious awareness of our external world as it’s experienced through our physical senses. Perception begins even before we’re born. It occupies a powerful position in our lives because it influences every action we take so that we can more readily fit into our environment. In this way, it helps to ensure our survival.

Physical perception includes the five bodily senses: touch, smell, sight, taste and sound. It also involves the senses that allow us to be aware of our body as it occupies space, and to be aware of movement within a given environment.

Perception is common to every living organism, from microscopic to macroscopic. In simple life-forms, it influences the automatic actions that shape reproduction, respiration, digestion and immune function; and in more advanced life-forms, it has evolved to influence the actions that shape relationships, prosperity, success and well-being. When we stop to look more closely at these functions, we recognize that even the smallest cell, in its quest for the highest level of survival, desires all those seemingly advanced things as well.

Consider all the things you consciously perceive at any given moment. The sensation of the sun on your face, the sound of traffic through the window, the smell of your coffee in the morning and the sight of a bird flying past your window. Every one of these sensory experiences defines how you experience, participate in and take action in your life. This process is continuous and largely unconscious and automatic; we do not have to stop and think about how we perceive. We just do it.

The phases of perception

There are three phases involved in the process of perception, and whether you are using it to experience something as mundane as a car travelling past you or something as mystical as an intuitive bit of precognition, the process is the same. The three phases of perception are awareness, recognition and action.

When we navigate through our everyday life experiences, we flash through the process without thought. But when we adapt it to serve our First Intelligence, it’s important to understand the mechanics of it so we can be certain to empower our intuition in the most potent way possible.

Phase 1. Awareness

The process of perception begins when something in the environment gets our attention. The energetic information that lets us “notice”—whether it’s the light reflected from a balloon into our eyes, the frequency of Mozart as it hits our ears, or the smell of a hot-dog stand registered by our nose—is at this point simply information in the field of possibility that has bumped into our sensory organs. It has not yet been processed by the mind, so it has no meaning or reality.

Once the energetic impression has been received by the sensory organ, it’s translated into electrical signals that flow through the nervous system and into the brain and body to be interpreted. The actual moment of perception is when our body has gone through the lightning-quick processes of receiving and transmitting the electrical information, and not a moment before.

But awareness isn’t the complete picture. We are aware of many, many things as they blur in and out of our present moment of reality, but not every single one of them is something we need to isolate or process.

We perceive only a tiny percentage of the millions of energetic impulses happening around us each second. The things we do notice tend to be the things that align with our level of consciousness, that are equal to the beliefs we have about the world and our place in it, and that are relevant to our well-being and survival. The rest gets filtered out—either it’s ignored or it doesn’t even register.

Phase 2. Recognition

There is much we are aware of, but mere awareness isn’t enough to affect our physical processes. For awareness to have any impact, our brain must interpret what we’re experiencing so we can give it meaning. This allows us to categorize and understand the world around us, which puts us in a better position to respond to it.

This part of the process is better known as recognition, which literally means to show awareness of, to acknowledge or appreciate. At the moment of recognition our brain identifies the stimulus and then categorizes it as, say, a rose or a hot dog, a fish or a bird, dangerous or safe, life affirming or life denying. The category or meaning we assign to that stimulus determines how or if we take action.

Phase 3. Action

The actions you take in response to the meaning you have created may be conscious, like jumping out of the way of a moving car, or unconscious, like scrunching up your face when you bite into a lemon. They may be major, like slamming on the brakes to avoid hitting a pedestrian, or subtle, like waving an insect away from your face. They may be life advancing, like introducing yourself to an important person you meet at a dinner party, or life denying, like staying in a relationship you know is not healthy for you. Regardless of the impulse or impression received, an action is always the final piece of the perceptive puzzle, even when the action is taking no action.

To simplify this even further, the process of perception is: What did you notice? What did it mean to you? And what action did you take? Misperceptions can threaten survival, and accurate perceptions encourage success, so these three questions hold great value for you as you develop your intuitive intelligence.

10 Stages to recovering our child within Intuition

10 Stages to recover our child within Intuition

We don’t get much guidance in developing or trusting our new found intuition, and like a muscle, it gets stronger with practice, so here are 10 easy ways to cultivate our intuition.

Break your routine – Do something different. Anything. Drive a different way to work, walk on the other side of the street, create an all-new meditation practice. This will help you stay alert and in the moment, so you can notice when our intuition is pulling at our sleeve.

At a restaurant, choose to order the very first thing that you see on the menu – If nothing else, it’s pleasant to have more time for conversation and less time for silently obsessing.

Take the long way home – Just let the car take you wherever it wants to go. Or walk a different way home. Deliberately get lost. See where you end up.

Keeping some kind of notebook beside our bed and record just the images from our dreams – We never worry about remembering the plot—dream logic is too confusing to try to capture—but We usually remember a few images, and those can be quite illuminating.

Try some version of automatic writing – just try to write faster than our mind can think.

Right hand-left hand exercise – Let our dominant hand ask a question that we really want the answer to, and let our non-dominant hand write the answer. (Yes, the writing of our non-dominant hand will look like that of a child within. No worries.) Keeping the dialogue going until we feel satisfied.

Talk to animals – Get quiet and communicate in thought pictures with the animals in our life.

Connect with new people in our daily life – If we feel a pull toward someone we don’t know, reach out in some way. Make eye contact with people at the grocery store and at the gas station. Allow ourself to notice what we believe at first glance about them. (In other words, when we really look at someone, we might get little flickers of thought: “She looks lonely,” or “I bet he was wild as a teenager.” Just let that impression bubble up.)

Truthfully answer the question, “How are you?” – On being asked, take a second to check in with ourself and give a real answer. Caution: this might lead to a real conversation.

Obey the “How dumb would I feel?” rule – This rule kicks in when I pull into a parking space with my computer on the front seat and think, “Oh, I don’t have to put that in the boot; I’m sure it will be fine.” Then I think, “Yup, I’m sure it will be fine, but how dumb would I feel if I came back out here and it was gone?” I would feel pretty darn dumb, especially since I had just had this conversation with myself. Make it a daily practice to pay attention to your niggling thoughts and suspicions.


Little changes action stage

Choose one intuition cultivator from the list above and do it today.
The 6 Intuition Killers

Just as we can develop our child within, there are also some easy ways to suppress it. Here are six killers of our intuition:

The need to be right – We need to be smart, documented, and logical in all of our decisions will cause us to ignore the whispers of our child within and do foolish things, like marrying someone who “looks good on paper” or taking a job just for the money.

The safety of “I don’t know” – Sometimes when we say, “I don’t know,” it’s because actually we do know, and we just don’t like it. Other times we allow ourself to stay dissociated so that we don’t have to commit to a decision. If this is a habit of ours, try using the stagers trick of saying, “If I did know the answer, it might be…”

Fatigue and dehydration – Physical depletion often leads directly to poor brain function and unreliable interpretations of the signals our child within is trying to
send us.

Depression – When we are caught up in hopelessness, grief, and nonstop self-criticism, it is very hard for us to hear that deep, calm, knowing voice of the child within, and even harder to trust it.

Talking ourself into and out of decisions – When we second-guess ourself, we confuse ourself and develop self-mistrust.

Routine – Being on autopilot causes us to stagnate and go to sleep.