The Star and The Moon, Insight, and Intuition.
Whereas intuition comes from the activation of something you already know, insight is the discovery of new patterns or the reframing of patterns. As Gary Klein describes it, insight is the conversion of a mediocre story to a better story.
Intuition is the ability to understand a situation immediately, with no conscious reasoning. Intuition comes from well-formed memories and is a type of expertise.
A gem for intuition, balance, and wishes, Moonstone helps channel one’s feminine side. … Linked with the crown, third eye, and heart chakras, Moonstone calms and relieves stress while releasing passion of all kinds. Moonstone is a powerful gem that can mean a lot of things with its diverse healing effects.
The moon, in feng shui and many other spiritual traditions, represents divine femininity. As the moon cycles connect us to nature, the Moonstone reminds us that our lives also ebb and flow. Moonstone cultivates compassion and empathy. It helps us to tap into our intuition.
The Moonstone activates the creative and intuitive power of feminine energy. It can help us balance and cool down emotions and tension. It can also put us in tune with our feminine and feeling side. Moonstone energy is yin, introspective, receptive, and connected to our subconscious.
The serene and tranquil energy of the Moonstone also invites creativity, restoration, and motherly protection. It also acts as a mirror so we can see clearly our reflection.
One of the most powerful ways to manifest your intentions is by aligning your manifestation process with the lunar cycle. The natural cycle of the moon offers the chance for you to set new intentions and strengthen existing ones at different times in the cycle. Because the Moonstone crystal meaning harnesses the moon’s power, especially the full moon, it is a powerful manifestation tool.
When using the Moonstone crystal stone as part of your manifestation rituals, program your stone with whatever intention you focus on. The energy of your crystal combined with the power of the moon will amplify your intention and raise your vibration and strengthen your ability to manifest. You can use this stone during any part of the lunar cycle, but it is mighty powerful on the full moon and during the days just before and after the full moon.
When the Star card appears, you are likely feeling inspired. It brings renewed hope and faith and a sense the Universe truly blessed you.
As the Star follows the Tower card in the Tarot, it comes as a welcome reprieve after a period of destruction and turmoil. You have endured challenges and stripped yourself bare of any limiting beliefs that have previously held you back. You are releasing your core essence, who you are beneath all the layers. You know that you are always connected to the Divine and pure loving energy no matter what life throws your way. You hold a new sense of self, a new appreciation for the core of your Being.
This is a time of significant personal growth and development as you are now ready to receive the many blessings of the Universe. With the Star card, anything is possible, and the magic is flowing around you. Your heart is full of hope, and your soul is being uplifted to the highest of highs as you realize your dreams really can come true. So allow yourself to plan, to aspire, to elevate in any way possible so you can reach the stars. They are right here waiting for you.
You may also want to find or rediscover a sense of meaning, inspiration, or purpose in your life. You are making significant changes in your life, transforming yourself from the old you to the new you, and, in doing so, you are bringing about a fresh perspective: “Out with the old and in with the new!” You are choosing the highest version of yourself. This profound spiritual journey will bring greater meaning and purpose into your life and renew your inner energy, strip back any limiting beliefs, facades, or deceptions, and live in your authentic nature. Be open to new ideas and growth, and listen to the still voice within.
The Star also suggests a generous spirit. You want to give or share your wealth with others to help transform their lives. Yours is an open heart, and you now want to give back the blessings you received so that others may benefit.
Intuition and insight are intriguing phenomena of non-analytical mental functioning: whereas intuition denotes ideas that have been reached by sensing the solution with no explicit representation, insight has been understood as the sudden and unexpected apprehension of the solution by recombining the single elements of a problem.
By face validity, the two processes appear similar; according to a lay perspective, we assume that intuition precedes insight. Yet, predominant scientific conceptualizations of intuition and insight consider the two processes to differ concerning their (dis-)continuous unfolding. Intuition has been understood as an experience-based and gradual process, whereas insight is regarded as a genuinely discontinuous phenomenon.
Unfortunately, both processes have been investigated differently and with little reference to each other. Therefore, in this contribution, we set out to fill this lacuna by examining the conceptualizations of the assumed underlying cognitive processes of both phenomena and by referring to the research traditions and paradigms of the respective field.
Based on early work put forward by Bowers et al. (1990, 1995), we referred to semantic coherence tasks comprising convergent word triads (i.e., the solution has the same meaning to all three clue words) and/or divergent word triads (i.e., the solution means something different for each clue word) as an excellent paradigm that may disentangle intuition and insight experimentally. By scrutinizing the underlying mechanisms of intuition and insight, with this theoretical contribution, we hope to launch lacking but needed experimental studies and to start scientific cooperation between the research fields of intuition and insight that are currently still separated from each other.
Although most people “intuitively” know what intuition is, the scientific community is split over its definition and its conceptualization. Despite disagreements about any meaning, common ground is that intuition is an experienced-based process, resulting in a spontaneous tendency toward a hunch or a hypothesis (Bowers et al., 1990; Volz and Zander, 2014). Considering all significant definitions, it is possible to distill specific characteristics that prominent definitions of intuition have in common (Glöckner and Witteman, 2010; Volz and Zander, 2014).
Firstly, there is the aspect of non-conscious processing, which means that intuition occurs with very little awareness about the underlying cognitive processes, so that people are mostly not able to report on these. Yet, intuitive processes can wholly or partly be made conscious at some point in the entire judgmental process (e.g., Gigerenzer, 2008). Intuitive processing is not directly conscious or non-conscious but can be viewed as reflecting cognitive processing on the fringe of human consciousness (Mangan, 1993, 2001, 2015; Norman, 2002, 2016; Price, 2002; Norman et al., 2006, 2010). Secondly, there is the aspect of automaticity or uncontrollability. Intuitive processing appears in the form of spontaneous and instantaneous ideas or hunches that cannot be intentionally controlled in the way that they cannot be neither deliberately evoked nor ignored (e.g., Topolinski and Strack, 2008). The unintentional nature of intuition implies that intuition comes along without attentional effort, and thus intuitive processing has been described as fast and effortless (e.g., Hogarth, 2001). Thirdly, there is the aspect of experientiality. Intuitive processing is based on tacit knowledge acquired without attention during a person’s life and is thus fueled by it (e.g., Bowers et al., 1990). In combination, these aspects result in the subjective experience of “knowing without knowing why,” as Claxton (1998, p. 217) put it. Lastly, there is the aspect of the initiation of action. The non-conscious, experience-based, and unintentional process finally results in a strong tendency toward a hunch, which serves as a solid go-signal to initiate action. As a result, people act per their intuitive impression or feeling (e.g., Gigerenzer, 2008). For a more detailed overview of the different aspects, consult Glöckner and Witteman (2010) or Volz and Zander (2014).
In contrast to the above elaborations on intuition, the term insight has been used to refer to the sudden and unexpected understanding of a previously incomprehensible problem or concept. In this sense, Jung-Beeman et al. (2004, p. 506) explicate the nature of insight as “the recognition of new connections across existing knowledge.” Sometimes the solution to a complex problem may suddenly pop in the mind, and the decision-maker or problem-solver may immediately recognize the complex nexuses, as formerly illustrated in the episode of the smokejumper Wagner Dodge. Problems seem to be processed and solved by re-grouping or recombining (i.e., restructuring) existing information in a new way so that self-imposed constraints can elegantly be relaxed (Duncker, 1935; Wertheimer, 1959; Ohlsson, 1992). Wagner Dodge had prior knowledge: For instance, he knew how fires most commonly can be extinguished and that fires need vegetation or some other foundation to burn on. Furthermore, he learned about terrestrial conditions, and most importantly, he knew that smoke and fire could kill him. The solution to the problem occurred when he non-consciously combined all pieces of knowledge with each other in a new way to circumvent the fire death.
Such insightful solutions are associated with privileged storage in long-term memory, likewise, as single-trial learning. Moreover, recent studies observed a memory advantage for items solved by insight compared with non-insight solutions (Danek et al., 2013) compared with things that were not self-generated (Kizilirmak et al., 2015). So, it is very likely, that Wagner Dodge never forgot how to ignite escape fires in the wild.
Yet, it has to be emphasized that an exact definition of the term insight has proven difficult, not least because it has been used in many different ways in problem-solving research. Another hindrance is that it is challenging to empirically operationalize the psychological construct of insight (Knoblich and Öllinger, 2006), similar to research on intuition. Hitherto, researchers disagree whether there are specific necessary and/or sufficient conditions to determine whether an insight has occurred. For example, due to the absence of objective physiological markers indicating the occurrence of an insight, mainly reports in the form of the subjective aha-experience have been used ex-post to determine whether an insight has occurred during the solution process of a specific problem (e.g., Gick and Lockhardt, 1995; Bowden et al., 2005; Danek et al., 2013). Danek et al. (2013, p. 2) state that the aha-experience is “the clearest defining characteristic of insight problem-solving.” Topolinski and Reber (2010) defined the aha-experience as a sudden and unexpected understanding of the solution, which comes with ease and accompanied by positive affect and confidence in the truth of the solution. Given scientific endeavors to (objectively) pin down whether an insight had occurred, it can be summarized that insight and aha-experience have been equated. However, to date, there is disagreement whether (a) every insight is accompanied by an aha-experience, and (b) aha-experiences can only accompany insights and do never occur for presented solutions (i.e., solutions that are not generated by the individual herself; cf. Klein and Jarosz, 2011; Kizilirmak et al., 2015).
To help clarify the conceptual muddle on insight, Knoblich and Öllinger (2006) proposed a classification of insight on three dimensions:
First, on a phenomenological dimension, insight is opposed to a systematic and stepwise solution approach. Instead, it can be described as the sudden, unintended, and unexpected appearance of a solution idea, accompanied by a vital emotional component – the subjective and involuntary aha-experience.
Second, on a task dimension, the literature on insight distinguishes between predefined insight problems and non-insight problems, with insight problems requiring sudden solution ideas and non-insight queries requiring a relatively incremental solution approach. In case such an insight problem is solved, it is inferred that it is very likely that insight has taken place.
For example, the nine-dot problem (Maier, 1930), the eight-coin problem (Ormerod et al., 2002), and the candle problem (Duncker, 1935) belong to such classical insight problems. However, a disadvantage of this distinction is that there are no unique criteria for an insight problem, and most of these problems could be solved with or without having an insight (Öllinger et al., 2014); the most proposed criteria refer back to the subjective experience of aha, which has led to a circular definition of insight and insight problems. Bowden et al. (2005) have suggested using a class of problems that can be solved either with insight or without insight to circumvent this disadvantage.
Last, on a process dimension, recent research is concerned with the underlying cognitive mechanisms of insight and how these are different from non-insight problem-solving. The prevailing assumption here is that the non-conscious cognitive process of a mental set shift enables a changed representation of the problem’s elements (Ohlsson, 1992, 2011), leading to a sudden insight into the solution. For instance, in the nine-dot problem, the sudden realization that moves beyond the virtual nine-dot square are possible may lead to the relaxation of the perceptually driven boundary constraints and thus to a representational change of the problem space, which in the following enable insightful solutions (for a detailed explanation of the three dimensions consult Knoblich and Öllinger, 2006)1.
To conclude, we set out to disentangle the underlying mechanisms of intuition and insight to clarify their relationship. At first sight, intuition and insight seem to be very differently conceptualized: while the intuition literature favors a continuity model, insight has been described within a discontinuity model. In a continuity model, early (semantic) readout processes are taken as diagnostic for the non-conscious detection of environmental patterns and/or meaning (in terms of an antecedent of later explicit mental representation or insight). Alas, intuition is described as aiding decision-making and problem-solving when time and cognitive capacity are limited and necessary information is temporarily unavailable. Contrary to this, in a discontinuity model, early intuitive responses misdirect the correct solution generation or experimentally utilize to bias solution attempts. In this case, intuitions lead people astray. Instead of employing intuition, cognitive restructuring processes (i.e., qualitative changes in the non-conscious search processes) are needed to overcome biased intuitive impressions or apprehensions to eventually solve the problem. In that respect, a discontinuity model resembles dual-process accounts in judgment and decision making.
I find crystals, tarot cards, and other tools of divination, exactly that, tools. They are not solutions, but means to find remedies or an alternative path. These tools are for you to question your mind and assumptions, presenting options for you to entertain mentally and map out likely outcomes, as they help find the steps you need to take to arrive at the desired destination.
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