'bodily senses' (kinaesthetic, vaso-motor sensation, etc.)." Also, since the process of conscious perception is a psychological phenomenon representing a physical phenomenon, and not the physical phenomenon itself, he adds: "On the one hand, it is an element of presentation, since it transmits to the presenting function the perceived image of the outer object; on the other hand, it is an element of feeling, because through the perception of bodily changes it lends the character of affect to feeling." Extraverted sensation Extraverted sensation is the sensing function that perceives sensations from the external world in an objective manner. For example, since an extraverted sensors type's source of reward gravitates around perceiving and feeling external phenomena, he often has a good sense of aesthetic — whether this be the taste of food, or a new trend in clothing. Extraverted Sensors may be more attuned with spatial awareness and physical reality. Note that a bodily sensation is still considered extraverted sensing, as the sensation is being perceived in objective reality. Such as, drinking caffeine will objectively create a stimulating sensation in the person’s physiology. This is contrasted to the subjective sensor who may be concerned with a subjective response to the same drink (e.g. nostalgia that is tied to that specific cup of coffee, or whether or not they prefer the flavor). Introverted sensation Introverted sensation is the sensing function that perceives phenomena in such a way as extraverted sensation does above, but in a subjective manner. Jung wrote that "the subject perceives the same things as everybody else, only, he never stops at the purely objective effect, but concerns himself with the subjective perception released by the objective stimulus. Subjective perception differs remarkably from the objective. It is either not found at all in the object, or, at most, merely suggested by it[...] Subjective sensation apprehends the background of the physical world rather than its surface. The decisive thing is not the reality of the object, but the reality of the subjective factor, i.e. the primordial images, which in their totality represent a psychic mirror-world. It is a mirror, however, with the peculiar capacity of representing the present contents of consciousness not in their known and customary form but in a certain sense sub specie aeternitatis, somewhat as a million-year old consciousness might see them. Such a consciousness would see the becoming and the passing of things beside their present and momentary