Opening the Doorway to New Knowledge
“Intuition is more than a tool, it is a way of being in the world. … It does not emanate from consciousness but consciousness is where it is invited and experienced.” [Sharon Franquemont]
- Opening the Doorway to New Knowledge
- Characterizing Expert Intuitives
- Operating Modes
- What and Where is the Source?
- Constancy and Consistency
- Other Means of Intuitive Access
- Interacting with Expert Intuitives
- The Intuitives’ Subjective Experiences
- Finding and Qualifying Intuitives
- What Happened to CAI’s Intuitives?
- Expert Intuitives Today
The central core of CAI’s several programs in applied intuition lay in its staff of expert intuitives. Let’s now become better acquainted with them: what kind of persons they are, how they learned how to do this kind of work, what are their modes of working what services they are able to offer—and how they feel about doing it.
Characterizing Expert Intuitives
While everyone possesses intuition as a natural capability, the method of intuitive inquiry requires those who have developed this ability into a refined skill that they can employ to obtain specifically requested, novel and accurate information. They must be able to deal with many kinds of information and provide full and accurate answers—not just interesting fragments—and to communicate them to an inquirer clearly, fluently, on demand, and sensitively when needed. I call such a person an expert intuitive, for lack of a better term.
To be an expert intuitive may seem to require a special background or gift, but all those at CAI were actually very “ordinary” people, if I may say so without offending them. Aside from this single skill, I found little to distinguish them from the general population. They were all mature adults, old and young, male and female, well off and poor, well educated and not, and ranged from religiously inclined to agnostic. A few welcomed publicity and were well known for their intuitive work, though most preferred their personal privacy.
Even the popular notion of what a very intuitive person ought to be—those in close touch with their feelings and perhaps inclined to be more emotional than rational, for example—did not fit well. Some observers expected that anyone so attuned to such rich knowledge ought to be a highly evolved individual, one who knew everything and whose life was working perfectly. Sorry, wrong expectation. All of CAI’s expert intuitives were “normal” according to common standards, and they appeared to experience the same up-and-down challenges we all face in our daily lives.
Several intuitives outside of CAI with whom we worked from time to time, and who obviously had the same expert qualifications, also appeared to possess this same “normality,” though I did not know them well enough to be able to make the same claim.
This observation indicates that intuition is very widespread, if not universal. It is not limited to a few lucky or uniquely talented persons.
On the other hand, after years of familiarity with them I was able to identify a few less obvious features at a level below personality and character. For one, their orientation toward life tended to be what I would call philosophical or spiritual (not religious). That is, they were not so concerned with material possessions, what others thought of them, their status in society and imposing their will and beliefs on others. To be sure, they all exhibited high integrity, a positive set of values and personal responsibility. They were compassionate toward others and could readily elicit trust from those with whom they interacted, including their counseling clients. While these latter traits are not truly unique or rare, they were nevertheless shared by almost all CAI ‘s long-term intuitives, excluding only a few who were just qualified and still on probation.
This characterization is necessarily my own subjective impression, of course, and it may not hold for expert intuitives everywhere. Indeed, I was the one who screened and selected them to join the staff, and may have been biased by my own values when stating these qualities.
On the other hand, CAI’s intuitives differed from one another in the mode by which they accessed intuitive information. About one-third functioned from a fully conscious state, so that inquiries with them appeared no different than an ordinary interview or conversation (except in content). Another third worked from a full trance state, usually termed channeling or mediumship, in which they were obviously unconscious; they appeared to be talking in their sleep and had little or no memory afterward for what they had spoken while they were “out.” Moreover, their trance speech often appeared to come from a distinct “being” or personality other than their own. The rest of the CAI intuitives operated in an intermediate mode, a light trance or similar semi-conscious state. They were present, spoke in their own voice and could converse freely.
Trance intuitives typically claimed that they preferred the trance state so as not to be continually questioning and doubting the information coming through them. Those not in trance said they felt responsible for what they are speaking and wanted to remain aware. Well, each to his own.
Intuitives who remain fully or partially conscious usually reported that when a question was posed to them they had the answer immediately, as if it they already knew it and suddenly remembered it. Some said the answers came to them soundlessly in their minds, in familiar English words, and were already composed into sentences, while others received it as a small burst of knowing or a set of fleeting ideas or concepts , which they then had to form into their own sentences. One intuitive [LH] worked mainly with pictures, which she had to interpret, but at other times functioned from a light trance. Some expert intuitives (though none at CAI) wrote their replies on paper or a keyboard, rather than speak them, a mode called automatic writing.
What and Where is the Source?
There are many mysteries about the trance process but the greatest one concerns the question of where the intuitive information comes from. It is obvious that it does not arise from the intuitive’s brain or his background of experience and education. Are the intuitives somehow accessing an ubiquitous and abstract reservoir of all knowledge, as postulated in ancient traditions, perhaps the alleged Akashic Records or God’s Book of Remembrance? Are they drawing on sources claimed by mystics to be an abstract, non-rational and non-material domain of reality, but one tappable by a trained human mind? And what about these exceptionally wise nonphysical “beings” who sometimes speak through trance intuitives? Do they really exist as they claim, or are they only the the intuitives’ sub-personalities which somehow generate new information from deep in their minds?
While satisfactory answers to these questions are not available, they are not needed when we access the obviously rich and invisible source, whatever it might be, any more than we need to understand how our television works before we can enjoy the programs, and how drugs work in our bodies before we can benefit from then. When we need a name for the source we may use psychologist Carl Jung’s collective unconscious, a suggestive but fairly neutral term without religious connotations.
We don’t even know who or what is responsible for the validity of the intuitive information being provided. To whom can we complain if it should turn out to be wrong? Accuracy is naturally a key concern for new intuitive information which is to be applied. It must usually be verified in some way with an independent source before it can be passed on to others relied upon and applied. This is a primary concern in scientific applications, but it also important for non-scientific and even personal information.
Constancy and Consistency
Despite the expert intuitives’ various modes of reception, the resulting information itself turned out to be very much the same. I make this statement after conducting personally nearly 200 inquiry sessions (1 to 3 hours each), witnessing about 30 of the 1200 personal counseling sessions (each about 1 hour) and participating in 24 business consultations (each three to six hours). I could not detect any significant differences in the overall quality of the information being provided that might be attributed to personality, background, education, training or the modes of reception. These subsidiary qualities appeared to be personal traits, not fundamental to either the access or the communication, and not basic to the intuitive process itself. They may have been important to the individual intuitive but were of little relevance to the information itself. Even a technical background showed little advantage, except perhaps some ease with terminology when the subject of the inquiry could benefit from it.
Even highly technical descriptions, employing unusual and specialized terms and concepts, could not possibly have arisen from the intuitives’ pasts. They were given from both trance and non-trance intuitives alike.
On the other hand, CAI’s intuitives certainly had their personal preferences for the kinds of subject matter they liked to work with. Some disliked abstract, detailed and technical information, for example, but they were quite capable of providing it when the need arose: the content of their discourse never seemed to be affected if their preferences were ignored. Others were delighted with people, biography and history. A few liked to preach, and might interject little lectures or answer questions in more detail than asked. They varied noticeably in how they expressed themselves through language, animation, emotion and mood during an inquiry, though the content of the communication seemed unaffected. When selecting intuitives for particular research topic or a counseling client, these individual traits and preferences were taken into account, but were never totally governing.
In summary, properly conducted intuitive inquiries depended very little if at all on the personal characteristics and preferences of the expert intuitives who provided them, and the results were essentially insensitive to the situation at hand during an inquiry. This uniformity persisted across subject matter, time, mood, mode, personalty, terminology and subject matter. It speaks well for the versatility and reliability of the intuitive process. Intuitive inquiry turned out to be a consistent, steady, largely predictable and trustworthy method for acquiring a wide variety of new information.
There remained only to check its accuracy among intuitives speaking on the same inquiry topic, and relative to what was already known from traditional knowledge sources (see below).
Other Means of Intuitive Access
Several CAI intuitives began their intuitive work with numerology, astrology, I-Ching, enneagram, Tarot or a similar divinatory means, and they sometimes continued to use it at the beginning of their counseling sessions. This may have helped to put their clients (and perhaps themselves) at ease with a more familiar form of consultation than this unknown “intuition.” It turned out that candidates who relied heavily or entirely upon any of these systems were never able to qualify as expert intuitives for accessing accurate and useful intuitive information.
These systems may be somewhat useful for explaining new knowledge after it is received, but even then the information structures and conceptual models employed seemed to constrain the access and flow of intuitive knowledge, even when the practitioners are utilizing their intuition to some degree. Like serendipities, dreams and the classic “psychic reading,” they may offer valuable insights from time to time, but they lacked the constancy and consistency needed for expertness.
Interacting with Expert Intuitives
“I do know that each individual has access to intuitive knowledge and can gain glimpses of inner reality. The universe speaks to each of us in this regard.” [Jane Roberts]
In retrospect, the most rewarding aspect of working with expert intuitives was the personal relationships with them that gradually evolved. CAI’s research and service programs were exploratory and participatory endeavors for all involved, and cooperation was essential. Unlike other professional practices, we had no legal requirements, social ground rules or evidential protocols we were forced to follow, and were therefore free to experiment and explore as we wished in a spirit of purposeful discovery. Affection and trust emerged over time, as if we were a team of adventurers probing into a mysterious jungle, each member contributing what he or she could. Even two of the non-physical “beings” joined us in the exploration.
My own primary and initial role in an inquiry inquiry was to prepare the research questions as clearly and carefully as I was able, free of ambiguity, assumptions, biases and any “leading” that might produce responses that favored what I wanted or expected to hear. A secondary role was to document in typed transcripts the information received in the inquiry sessions, so that parallel sessions on the same subject matter could be compared and lead to a consensus of agreeing points.
When asking questions I soon discovered that the intuitives required little or no reasons, background or explanations—just enough information to focus the inquiry and explain what I wanted. The intuitive source, whatever it was, seemed to be aware of the topic being explored, how much I already knew about it (and not needing to be told again), the questions I was about to ask, where the search was leading and how it would turn out if pursued. Clearly, some kind of non-ordinary communication was taking place beyond the verbal exchange. I had to simply accept this feature and not try to explain it at the time.
The answers to my questions invariably flowed abundantly. My practice was to pursue each subject thoroughly until responses were complete and clear and I felt I understood the new material. When gaps remained I persisted until I was satisfied. With few exceptions (discussed below) I never felt that the information was limited or denied in any way except when the questions were not clearly formulated.
The transcripts were prepared by a team of volunteers. When some were on hand on a particular topic, I tried to compare the new information with information already available in libraries. These efforts were preliminary at this early stage, and were positive, but were neither consistent nor thorough. Complete verification would be costly, time-consuming and often difficult. It had to wait until all relevant inquiries on the same topic had been completed, and even then may not be possible. Some had to wait for 20-30 years (!) until an external body of knowledge against which it could be validated had grown sufficiently from research studies.
It was from this experience that I deduced that the intuitive information being given was apparent unlimited, and the source, whatever it was, was eager and willing to help, communicative and patient. I also learned that whatever I desired had to be specifically asked for—with one exception, and it was then explained.
Blockage of Information
This block occurred during an inquiry on how nuclear waste material might be decontaminated (impossible according to modern physics). An unusual electrochemical process, involving pulsed magnetic fields at very low temperatures, began to be described but it soon stopped, and further details were not forthcoming. This was the first time such a blockage had occurred, so I asked why. It was explained that the requested process was indeed feasible, but it could also be employed for creating a dangerous weapon, and “could not be given at this time.”
This refusal reminded me of the possibly harmful use of any intuitive knowledge, whether or not the inquirer is aware of the possible consequences. I had forgotten that such misuse must surely be possible, just as it is with any new discovery. I realized I should not naively assume that new intuitive information will always be benign and free of negative impact. Responsibility must be accepted both when asking for it and when applying it and making it publicly available for use by anyone who may hear of it.
With this recognition I suspected that blockage from the source may have already occurred during prior intuitive inquiries without my being aware of it. Indeed, the questions asked by clients in individual counseling sessions, for example, were sometimes absurd with little sensitivity to possible consequences. Factual, literal answers could have misled the inquirers instead of helping them. This explain why the intuitives’ responses were occasionally restrained and a bit devious, like a parent’s replies to the curiosity of a young child; they were honest, patient and helpful but not direct and complete. (I wondered if prayer requests are sometimes answered in this same way?)
This blockage was unexpected, but it had to legitimate and respected. It threw a new light on the many previous inquiries in which invisible blockages might have occurred. (I wonder if prayer requests are not answered in this same way?)
Such blockages may be common, and I cannot assume with assurance that they will always be recognizable as they were in this case. This ethical contingency must therefore be taken into full account as a personal responsibility, both my myself and by others in in all future intuitive inquiries.
The Intuitives’ Subjective Experiences
What does it feel like to work as an expert intuitive? How did they get started in such unusual work, and where has it taken them? We may listen now as they speak in their own words about their personal experiences in providing intuitive information.
Finding and Qualifying Intuitives
Finding candidate intuitives to join CAI’s staff was not so difficult in California in the 1970s and 1980s, for the area was alive in a spirit of experimentation with new ideas and practices, many of which bordered on intuition. There was never a lack of enthusiastic volunteers to take part in something new and different, though rather few were sufficiently informed, grounded and responsible to qualify as expert. Indeed, you don’t have to be emotionally stable and mentally healthy to demonstrate impressive examples of intuitive insight. History is full of mavericks who advised kings, healed the credulous, were sainted or executed as witches, and often ended up in mental institutions. These errant persons have no place in intuitive research or in providing responsible counsel. We must screen candidates and carefully select those who are competent and reliable, and with whom we could work.
Most of those who appeared at CAI’s door were attracted from our public lectures, publications, counseling and consulting services. Some arrived by word of mouth from other staff members. An initial interview with each applicant sufficed to evaluate their broad competence for joining our programs. I next applied a screening test for “expertness” to those seriously interested—about forty in all over a decade—approving about one-third to join the staff as expert intuitives. They performed well; only a few were disappointments. (None were trained by CAI, by the way.)
What Happened to CAI’s Intuitives?
When CAI terminated its active operations (1991) most of the remaining intuitives returned to their individual counseling and consulting services, intuition development classes or other employment, or they chose new work in areas of social service where they could apply their intuitive skills. One entered a university and became a practicing psychotherapist [MG], one assisted physicians with medical diagnosis [DR] and another managed a non-profit organization on alcohol abuse, later entering local politics [DC]. Several continued in their regular jobs: conducting high-quality radio interviews [RW], working as a statistician for a government laboratory [NS] and four as creative artists [PP, DR, MG, VB]. Three now travel abroad giving personal intuitive sessions, classes and lectures. [LDM, RL, KR, PP].
After 1991 I stayed in close contact with only one [KR] for collaboration on two books. I am not aware that any CAI intuitives continued intuitive inquiry work on technical matters, though one [JF], who was an engineer, moved to the foothills, set up his own laboratory and began to develop devices based upon a unique form of healing energy he had described for a few clients.
Several wrote books about their intuitive work [AA, AAA, GB, JR, LH, SF]. A few have since died [AA, AAA, JR, LH, NS] or otherwise just disappeared [BR, GB, SO]. (See the full list of former CAI intuitives and the list of their publications.)
Expert Intuitives Today
Are expert intuitives still around and available nowadays? I have not sought them out for many years but have every reason to believe they are not only around and abundant but are more inclined to speak out about their abilities, step into the public arena and be less concerned with protecting their privacy less thin the 1980s. Their versatility and communication skills also appear to have generally expanded. Some of the new intuitives who are obviously expert are demonstrating their skills on television and You-tube, where they offer teachings and guidance and provide on-the-spot counseling for large audiences.
This new wave of expert intuitives is also relying more on independent inner development of their abilities and less on training programs and formal preparation. They are bypassing accepted credentials such as psychology degrees, counseling licenses and parapsychological testing. They are focusing instead on more direct and open use of their capabilities, and tending to identify themselves more by the service they offer than the skill they employ to provide it. While the word “intuition” is heard more frequently than ever nowadays, it appears to be shifting to refer to a broad category of competence rather than a specific and distinguished skill, even by those who now practice it as a primary occupation.
Finding an intuitive for yourself
If you are seeking an expert intuitive for personal counsel, business consulting, historical inquiries, factual scientific research, one of the alternative purposes described in this site or just for inspiration, you will have no difficulty finding them. Their intuitive competence and what they call themselves may vary, as just noted, since professional standards have still not been established, so you will still need to screen them carefully to be sure they will meet your needs. The inquiry method offered here continues to be a valid and powerful approach to acquiring new knowledge, if this is your aim, and the stated conditions for success apply. Do not miss the opportunity to let them help you on your path of personal growth, greater self-understanding and resolution of on-going problematic issues. Such inquiry can not only help you qualify intuitive counselors but can help enhance your own intuitive capacities.
At least one organization has recently set up a competent qualifying service for skilled intuitives, using tests similar to those employed at CAI for expertness, and ten or so intuitives are readily available for consultation. Several other organizations, some of them old, maintain catalogs of psychics, clairvoyants and mediums, though credentials are not usually provided and they have not been tested as expert intuitives by CAI’s standards. View these organizations
“Intuition is a function of the mind … and, when rightly used, it enables man to grasp reality with clarity, and to see that reality free from glamour and illusion.” [Alice Bailey]