Is Intuition the Voice of Consciousness?

Satsang w/ Laura 6.20.17

Laura: Eaden, Thank you for hosting the weekend workshop (with Ramji). It was very powerful. Several questions have popped up since and I thought I’d put them out there: 

Is intuition the voice of consciousness or does intuition reside in the subtle body? Wondering as I’ve woken in the middle of the last two nights to a voice with a pretty profound set of messages. 

Eaden: Rather than seeing intuition as the voice of consciousness, consider intuition to be a window into the subconscious, what Vedanta calls the causal body. A step more subtle than the subtle body.

The human jiva has three bodies, gross, subtle and causal (see chart of the self below). The gross body is composed of the five elements, and represents the physical aspect of our being. The subtle body contains the mind/emotion, intellect/discerner and I sense (ego). Within the causal body lies the dormant seeds of our past action, vasanas.


Consciousness is action-less and object-less and does not have a voice. It’s that which gives rise to speaking and hearing, aspects of the primary instrument – the subtle body. All the content we experience springs forth from the causal (subconscious) body in response to life.

Our thoughts, feelings, and dreams are the result of vasanas, or the traces and momentum of our past action.

Consider intuition to be a knowing with greater significance than our common every-day thoughts. Intuition can also reveal svadharma (personal dharma), our gifts and passions for this lifetime which are collections of vasanas (prarabdha karma).

A few questions for your contemplation: Do the messages you receive in both the waking and sleeping dream, align with right action(dharma)? If you were to act upon intuition, would such actions lead to greater alignment in your life and a more sattvic (clear and pure) mind?

As a student of Vedanta, it’s less important to me where the information is stored or coming from and more important to contemplate the meaning and potential result of action (karma). Once you gain clarity and decide to act, offer actions to the field as service and release control of the results. Enjoy the good results and learn from challenging feedback from the field. This is the practice of karma yoga.

One final point, intuition is an object appearing to me, awareness. As an object, it is both limited and relative, versus limitless and absolute. That doesn’t mean it’s bad, it’s just good to know that it’s limited and I can’t count on it 100%. The only knowledge that is absolute, is the knowledge of the self – limitless conscious existence. That being said, intuition can help guide our decisions and offer insight into our jiva nature.

Laura: In Vedanta teachings is the body still a temple in need of care as our means of experiencing the beauty of this life temporary as it may be? 

Eaden: Yes, the body needs cared for. For two reasons. 1) It is a gift from Isvara, the creator, and therefor worthy of care and appreciation and 2) In order to make good decisions and take beneficial actions, you need a healthy body and a clear mind. Of course there is a fine balance and some become obsessed with caring for the body.

If you desire Moksha (freedom), then caring for your body through good diet, exercise and rest, is very helpful.

With triguna vibhava, the yoga of the three gunas (qualities of consciousness), we take actions to reduce rajas (projection) and tamas (denial), revealing predominate sattva – intelligence, wisdom, clarity and purity. The greater the predominance of sattva, the more readily we can assimilate the knowledge that we are the self – limitless conscious existence.

Laura: Am I God, Ishvara? And is that Ishvara 1 and 2? Or is Ishvara 2 both us and separate from us? 

Eaden: There are four aspects within existence. 1) Brahman, the self which is not an aspect but a part-less whole, existence itself. 2) Maya/Isvara the creator, 3) Creation, and 4) Jiva (the human being). Brahman, the self, is original consciousness, Maya is the reflective medium and the jiva is reflected consciousness.

Using the metaphor of the sun and moon. The sun is like Brahman, while the moon is like the jiva, reflected consciousness. The moon seems to be the source of light but it borrows light from the sun, just like the jiva borrows light from you,  the self, and appears sentient.

Maya is an upadhi, conditioning agent within Brahman (Isvara 1), that gives rises to the creator/God (isvara 2) and the creation (Jagat).

From the perspective of the self (Isvara 1), the creator (Isvara 2) is dependent upon you the self (Isvara 1). From the perspective of the jiva, jiva is dependent upon God (Isvara 2) the creator of the dharmic field.

A good metaphor for this is the ocean and the wave. The wave (jiva) is dependent upon the ocean (Isvara 1) but the ocean is never dependent upon the wave.

Here’s an interesting tidbit, you, as the self, are more powerful than God (Isvara 2), i.e. God depends on you Awareness. However, as the jiva, you are at the bottom of the totem pole, dependent upon both the Isvara 1 (Brahman) and Isvara 2 (the Creator).

I hope I have all my Isvara 1’s and 2’s right 🙂 In the chart above, Isvara 1 (Brahman) is Satya, the truth – outside the Maya circle. Isvara 2, is on equal standing with Maya and is the cause or creator of the creation – everything inside the circle. Another consideration, creation per Maya/Isvara is an appearance within/upon you, the self.

The essence of Vedanta is realizing our essential nature, moving our identification with and as the jiva to the self. When we identify with the jiva, which is limited, we experience limitation. When we identify with the self, we are limitless, never modified by that which happens in Maya, the field of existence (life). This is freedom (moksha).

Let me know if this clears things up. Feel free to ask additional questions.

Laura: Thanks for listening and sharing your wisdom, Laura

Eaden: My absolute pleasure. Thank you for inquiring. Please ask further questions if you need additional clarity. Love Eaden

Comment from Gerard Waters: “I can enjoy intuition, and I appreciate that it can be shockingly insightful. Still, it can be shockingly wrong, if I am depending on it for my freedom. Have fun with it though and laugh at it.”

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