What is intuition?

Jung spoke about intuition, and so many other researchers.

How can we know in an unconscious way?

Modern neuroscientific thinking delves more and more in the understanding of how the conscious mind in the brain interacts with the body's "unconscious" activities.

The area of intuition, often referred to as the "sixth sense" is of special interest to many (references include Charles, 2004; Lieberman, 2000; Turnbull, 2003; Voltz & Von Cramon, 2006; Zagon, 2001).  

Intuition is a product of processes we are not aware of. 

Processis happening in our body. It has for example be observed that certain position and even certain postures seem to be connected  more than other ones to intuitive processes.

Picture this: Our consciousness is just the visible part of a much larger iceberg (the primary process), with a multitude of unseen processes (secundary processes) happening below. 

Central to this hidden realm is the vagus nerve, known as the tenth cranial nerve. 

The vagus nerve is crucial in handling our emotional reactions (Porges, 1993), our sensory experiences during emotional events, and our responses in traumatic situations (Levine, 1997). This nerve branches out into four significant areas: 

• the cervical plexus in the head, 

• the cardiac plexus in the heart, 

• the celiac plexus in the gut,

• the pelvic plexus in the genitals (Komisaruk, Whipple, Crawford, Grimes, Liu, Kalnin, & Mosier, 2004). 

These areas can be likened to the roots of a tree, deeply embedded in the soil of our emotional health, as pinpointed by somatic psychotherapists. 

Exploring further, Stephen Porges has conducted research on infants, who are at a stage before verbal communication develops. These infants naturally use a nonverbal mode of communication, employing methods such as crying, physical movements, and making eye contact, not unlike a young plant bending towards sunlight. 

A "sixth sense"

Porges brings to the table the concept of a "sixth" sense, known as interoception. This system acts similarly to an internal compass, situated in the body's organs and functioning through the vagus nerve. It’s like the body sending updates to the brain about its internal state, similar to a thermostat monitoring and adjusting the temperature of a room. This system of interoception conveys subconscious processes that are essential for maintaining homeostasis, akin to a tightrope walker's skill in balancing on the wire, ensuring that our internal body environment is in harmony with the external world. 

Porges is not alone. Zagon, in his 2001 study, delves into the fascinating role of the vagus nerve, often referred to as the body's "superhighway" for sensory experiences. He posits that this nerve, known as the largest visceral sensory nerve in our body, does much more than just regulate our emotions, perceptions, and cognitive processes. 

Zagon suggests it might also be key to what we often term as a "sixth sense." Drawing on the idea that stress-related conditions are managed by the activity of the vagus nerve, he describes how this nerve intertwines our emotional and cognitive experiences through sensory symptoms. This leads to his intriguing proposal that a new neural pathway could potentially be developed at the end of the vagus nerve, at a specific area in the brain stem known as the locus coeruleus.

The "sixth sense" here refers to an intuitive, subconscious understanding or awareness that goes beyond the traditional five senses. Zagon believes that the vagus nerve, which is pivotal in managing stress-related conditions, plays a role in how we interweave our emotional and cognitive experiences through sensory information.

The locus ceruleus

A crucial part of his hypothesis involves the locus coeruleus, a small, yet significantly important structure in the brain stem. The locus coeruleus is primarily known for its role in the body's response to stress and panic. It is a nucleus in the pons part of the brainstem involved in physiological responses to stress and panic. It's also a principal site for brain synthesis of norepinephrine, a neurotransmitter that plays a key role in arousal and alertness.

Zagon suggests that a new neural pathway might be developed at the end of the vagus nerve, specifically at the locus coeruleus. By manipulating the vagus nerve in this region, he theorizes it's possible to alter a patient's perception of physical symptoms, which could, in turn, change their emotional and mental experiences of a physical condition.

Expanding on this, Zagon argues that by effectively manipulating the vagus nerve within the brain stem, it's possible to transform how a patient perceives physical symptoms. This, in turn, could significantly change their emotional and mental experience of a physical ailment. His research raises thought-provoking questions about the interconnected nature of our mental, emotional, and physical experiences. 

Is this interconnectedness akin to an altered state of perception, or does it represent a unique collaboration of physical, emotional, and mental processes that together form what we might call a "sixth sense"?

The answer could be  that our perception of physical symptoms is it is not just a straightforward process but involves a complex interaction of various systems in our body that together create a holistic sense of awareness, or the "sixth sense." 

While in the world the most diffused approach is Top down , the mind influences the body, researches show that an approach bottom up as a scientific validity

The concept of "Embodied Intuition" and its connection to various neural plexuses in our body - namely the head, heart, gut, and pelvis - is an intriguing area of study that has been explored in recent years. Researchers like McCraty, Atkinson, and Bradley (2004) have delved into how our heart, and Gershon (1998) into how our gut, or the enteric nervous system, plays a role in intuitive processes. These studies suggest that these parts of our body can gather and process information independently from our cognitive functions.

Afferent and Efferent nerves and different healing pratices

In the field of physiology, we understand there are two types of nerves: afferent nerves, which carry signals from the viscera to the brain, and efferent nerves, which carry signals from the brain to the viscera. 

Most healing practices that focus on the body utilize what is known as a “top-down” approach, as outlined by Ogden, Minton, and Payne (2006). This approach starts with cognitive processes and moves towards bodily sensations, using thoughts as a stepping stone to bridge the gap between mind and body. 

On the flip side, the “bottom-up” process begins with bodily sensations, followed by emotional and cognitive responses. This approach is widely used in various trauma therapies, as indicated by experts like Levine (1997), Ogden, Minton & Pain (2006), and Rothschild (2001), aiming to create a holistic and integrated experience. Siegel (2006) refers to this as “vertical integration.”

Focusing on the head, Lieberman (2000) has linked implicit learning and intuitive processes through his research on brain stem damage. He points out that the basal ganglia, a key part of the brain stem responsible for implicit learning and instinct, is closely associated with intuitive decision-making.
Lieberman describes “social intuitions” as spontaneous physical gestures such as blinking, twitching, or cocking one’s head to the side during a conversation. While observing learning and movement deficits of patients with two types of degenerative diseases in the basal ganglia, Parkinson’s disease (PD) and Huntington’s disease (HD), Lieberman observed that impairment in the basal ganglia inhibited spontaneous unconscious physical gestures. He concluded that difficulty in spontaneous movement also slowed decision-making in PD and HD patients. 

Lieberman's work supports the idea that these spontaneous, involuntary movements are integral to our intuitive understanding, further establishing the link between physical movements and decision-making.

In fact it is well known in the study of non verbal communication that a rigid neck is connected to a rigid mentality. These observations link to what has been neuroscientifically observed

In exploring the concept of intuition and how it relates to the human body, McCraty, Atkinson, & Bradley (2004) conducted an insightful study focusing on the heart. Their research was based on the idea that our bodies, particularly the heart, can perceive and react to emotionally charged information even before our conscious mind is aware of it. In this study, they defined intuition as the immediate sensing and perception of information that typically lies beyond the realm of our cognitive processes. This form of intuition is felt in the body and mind as a certain knowledge or feeling about something that is yet to happen or is distant.

The findings from their study were quite revealing in three key aspects:

• The heart appears to have the ability to respond to stimuli before the brain becomes cognitively aware of them.

• Interestingly, the heart showed a more pronounced response to emotional stimuli that were about to occur, as opposed to stimuli that were calm or neutral.

• The study also noted a gender difference in intuitive experiences, with women showing a greater physiological response in their hearts compared to men.

This groundbreaking research, which focused on the heart’s electromagnetic field, opens up new possibilities for understanding intuition. It suggests that the heart, along with other parts of the body, plays a significant role in how we perceive and respond to the world around us. This could lead to further studies exploring how different parts of the body contribute to our intuitive experiences and how deeply our bodies are connected to our environmental perceptions and feelings.

Rhythmic Breathing and Polyvagal Theory:

Rhythmic breathing, aligning with the heart's rhythm, can activate the ventral vagal system, shifting the body from a state of alert or fear (mediated by the sympathetic nervous system) to a state of calm and safety. This can not only reduce anxiety but also enhance our capacity for social connection and empathy, essential elements for effective intuition.

Practical Implications:

Understanding the role of the vagal nervous system in emotion regulation, we can use techniques like rhythmic breathing not just to manage stress and anxiety but also to improve our intuitive and relational abilities. For example, in therapeutic contexts or in situations of social tension, conscious activation of the ventral vagal system through breathing techniques can help create a safer and more open environment for intuitive listening and empathy.

In summary, the polyvagal theory provides a neurophysiological framework explaining how rhythmic breathing and the heart's intuitive response can be used to positively influence our emotional health and connection with others.

The groundbreaking study by McCraty, Atkinson, & Bradley (2004) on intuition and the heart, combined with the principles of the polyvagal theory, offers a comprehensive understanding of how our physiological responses, particularly those of the heart, are deeply intertwined with our intuitive and emotional experiences.

Intuition, the Heart, and Polyvagal Theory: A Unified Perspective

• Heart's Response to Emotional Stimuli:

  • McCraty and colleagues' study revealed that the heart has the remarkable ability to respond to emotional stimuli before the brain's cognitive awareness kicks in. This suggests that the heart plays a more active role in processing emotional information than previously thought.

  • The heart's stronger response to imminent emotional stimuli compared to calm or neutral ones indicates that it can act as an early warning system, alerting us to potential emotional changes.

• Rhythmic Breathing as a Bridge:

  • The polyvagal theory elaborates on this by explaining how rhythmic breathing, synchronized with the heart's rhythm, can activate the ventral vagal system. This activation shifts the body from a state of stress or fear to one of calm and safety.

  • This physiological shift has the potential to enhance our intuitive abilities. By calming the heart and aligning its rhythm with our breathing, we can create a state of bodily and mental readiness to perceive and process intuitive information more effectively.

• Gender Differences and Intuitive Experiences:

  • The noted gender differences in the heart's response to intuition, with women showing a greater physiological response, open up new avenues for understanding how intuition may vary across genders. This could be due to differences in how the ventral vagal system is activated and responds in different genders.

• Practical Applications in Emotional and Intuitive Understanding:

  • Understanding the role of the heart and the vagal nervous system in emotion regulation allows for practical applications, such as using rhythmic breathing techniques in therapeutic settings or in daily life to enhance emotional and intuitive awareness.

  • In scenarios where emotional understanding and empathy are crucial, consciously activating the ventral vagal system can lead to a more empathetic and intuitive interaction, benefiting personal and professional relationships.

In conclusion, the combination of McCraty and colleagues' insights on the intuitive response of the heart and the polyvagal theory's explanation of the physiological underpinnings offers a powerful framework. This integrated approach suggests that our heart, in tandem with our nervous system, plays a significant role in shaping our intuitive and emotional experiences, influencing how we connect with and perceive the world around us.

Intuition and the body. The key to intuition is non-verbal

In neuroscience, a significant body of research has delved into the fascinating workings of intuition, especially how it functions in our brain during decision-making. This line of inquiry, pursued by experts like Bechara, Damasio, A., Damasio, H., and Anderson (1994), as well as Lieberman (2000), Turnbull (2003), and Volz & von Cramon (2006), has shed light on the intricate neural processes that underpin intuitive thought.

Stepping into the realm of psychobiology, researchers such as Schore (1994, 2003) and Siegel (1999, 2006) present a compelling view: they see intuition as an interpersonal dance, a kind of silent conversation that unfolds through empathic connections between people. Here, intuition isn't just a mental process; it's an instinctive, almost reflexive response to information that often bypasses our conscious reasoning.

Adding another layer to this complex picture, Bucci (2007) introduces a thought-provoking concept: intuition may well be woven into the very fabric of our non-verbal communication. It might emerge through symbolic means like imagery or through the more subtle channels of our bodily sensations – the sensory, motor, or visceral systems. This insight is particularly striking for those in the field of body-based psychotherapy, where the physical embodiment of intuition is not just a concept but a reality.

In this context, embodied practices offer a window into the soul of intuition. They suggest that our bodies are not just vessels but active participants in the intuitive process, holding and expressing intuitive knowledge in a language beyond words. This approach opens up exciting possibilities for therapists and researchers, who can now look at intuition not only as a cognitive phenomenon but as a holistic experience deeply rooted in our physical being.

Psychological research, including studies by Charles (2004) and Eisengart (1996), has shown that the body physically experiences intuition. Charles, in her exploration of intuition in psychotherapy, classified participants using Jung's psychological types: Thinking, Feeling, Intuition, and Sensation. She found that those with Intuitive and Sensing types had a heightened body awareness during intuitive experiences. Charles noted that sensation was crucial for intuitive awareness, as it was the primary way participants perceived intuition. Despite this, she, like Williams & Irving, eventually concluded that these sensations were merely reactions to a client's body language, rather than intuitive knowledge.

Vaughn (1979) identified four types of intuitive experiences: physical, emotional, mental, and spiritual, and described physical intuition as a strong bodily response in situations that don't logically warrant such reactions. While intuitive experiences aren't limited to just physical sensations, recording these sensations is a practical approach to understanding intuitive phenomena.

To develop a comprehensive model of intuition in psychotherapy, Petitmengin-Peugeot (1999) conducted a study to understand how intuition affects a therapist’s entire being, through sensorial and emotional experiences. The study revealed three key insights: 1) understanding the physical or emotional state of another person, 2) experiencing spontaneous gestures like 'letting go', 'slowing down', and 'listening with a panoramic sense', and 3) finding solutions to problems without complete information for logical processing. These findings support the exploration of embodied intuition in psychotherapeutic practice.

In this video we develop intuition through non verbal hypnosis. Balancing the head from right to left has the effect of physically stimulating both hemyspheres.

It also helps to soften the neck muscles that when tense could block the process

The whole process is realized in a state of calm and safety