Clairvoyance - Revision history

Odyssee: /* Thinking and non-thinking visionary clairvoyants */

2022-07-14T12:41:29Z

Thinking and non-thinking visionary clairvoyants

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	For the subjective consciousness, the experiences from the spiritual world are experienced in a somewhat different way for the thinker, not quite in the same way as for the non-thinker. There they are not, as it were, given all at once, as if shot out of a pistol; there you have them before you in a different way. Take, I will say, a non-thinking visionary clairvoyant and a thinking one. The non-thinking visionary clairvoyant and the thinking visionary clairvoyant would both receive the same experiences. Let us put a particular case: The non-thinking visionary clairvoyant sees this or that phenomenon of the spiritual world, the thinking visionary clairvoyant does not see it yet, but somewhat later, and at the moment when he sees it, it has already been grasped by his thinking. He can already distinguish it, he can already know whether it is truth or falsehood. He sees it a little later. But when he sees it a little later, the appearance from the spiritual world confronts him in such a way that he has penetrated it mentally and can distinguish whether it is deception or reality, so that he has something earlier, so to speak, before he sees it. Of course, he has it at the same moment as the non-thinking visionary clairvoyant, but he sees it a little later. But then, when he sees it, the appearance is already interspersed with the judgement, with the thought, and he can know exactly whether it is an illusion, whether his own wishes are objectified there, or whether it is objective reality. That is the difference in subjective experience. The non-thinking visionary clairvoyant sees the apparition immediately, the thinking one somewhat later. But for the former it will remain as he sees it, he can describe it in this way. The thinker, however, will be able to place it entirely in the context of what is then in the ordinary physical world. He will be able to relate them to this world. The physical world, like that appearance, is also a revelation from the spiritual world.\|117\|81f}}		For the subjective consciousness, the experiences from the spiritual world are experienced in a somewhat different way for the thinker, not quite in the same way as for the non-thinker. There they are not, as it were, given all at once, as if shot out of a pistol; there you have them before you in a different way. Take, I will say, a non-thinking visionary clairvoyant and a thinking one. The non-thinking visionary clairvoyant and the thinking visionary clairvoyant would both receive the same experiences. Let us put a particular case: The non-thinking visionary clairvoyant sees this or that phenomenon of the spiritual world, the thinking visionary clairvoyant does not see it yet, but somewhat later, and at the moment when he sees it, it has already been grasped by his thinking. He can already distinguish it, he can already know whether it is truth or falsehood. He sees it a little later. But when he sees it a little later, the appearance from the spiritual world confronts him in such a way that he has penetrated it mentally and can distinguish whether it is deception or reality, so that he has something earlier, so to speak, before he sees it. Of course, he has it at the same moment as the non-thinking visionary clairvoyant, but he sees it a little later. But then, when he sees it, the appearance is already interspersed with the judgement, with the thought, and he can know exactly whether it is an illusion, whether his own wishes are objectified there, or whether it is objective reality. That is the difference in subjective experience. The non-thinking visionary clairvoyant sees the apparition immediately, the thinking one somewhat later. But for the former it will remain as he sees it, he can describe it in this way. The thinker, however, will be able to place it entirely in the context of what is then in the ordinary physical world. He will be able to relate them to this world. The physical world, like that appearance, is also a revelation from the spiritual world.\|117\|81f}}

			What man has thoughtlessly experienced through visions in earthly life is of little use to him in [[life after death]]. Then only what he could grasp on [[earth]] in clear [[thought]]s from the spiritual has value - indifferently whether he has seen it himself or not:

			{{GZ\|What is actually of use - if we want to apply this trivial word to clarify the matter for us - what is of more use to man after death: if he sees something visionarily without thoughts, or if he receives purely spiritual communications without seeing visionarily?

			One could very easily believe that visionary seeing is a better preparation for death than merely hearing the facts from the spiritual world. And yet! After death it is of little use to a man what he has only seen visionarily. If, on the other hand, a fact is there, he immediately begins to be aware of what he has received in the way of communications, if he has reasonably comprehended them. Just this has the value after death: what one has understood, no matter whether it is seen or not. And take the deepest initiate: through his clairvoyance he can see the whole spiritual world, but this does not increase his importance after death, if he is not able to express in human terms these facts. After death only those things help him which he has here as concepts. These are the seeds for the life after death. Of course, who is visionary clairvoyant and thinker, he can make it useful what he sees visionary. But two non-thinking people, one of whom is clairvoyant and the other only hears what the latter sees, are in exactly the same situation after death; for that which we bring with us into the life after death is that which we acquire here with the help of sharp thinking. This is what we get as a seed, not what we take out of the worlds where we go in. We get what we receive from the higher worlds not as a free gift, so that we then have it more comfortable when we leave the physical plan, but so that we convert it here into the coin of this earth. As much as we have transposed into the coin of this earth, so much helps us after death. That is the essential thing.\|117\|83f}}

	== Head, chest and abdominal clairvoyance ==		== Head, chest and abdominal clairvoyance ==

Odyssee: /* Epistemological basis */

2022-05-27T04:22:53Z

Epistemological basis

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	[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]		[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]

	For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[~~w:German idealism\|~~German idealism]], namely [[~~w:Johann Gottlieb Fichte\|~~Johann Gottlieb Fichte]] and [[~~w:Friedrich Wilhelm Joseph Schelling\|~~Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:		For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[German idealism]], namely [[Johann Gottlieb Fichte]] and [[Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:

	{{GZ\|It was the night of 10 to 11 January, during which I did not sleep for a moment. I had been occupied with individual philosophical problems until half past one in the morning, and then I finally threw myself onto my bed; last year, my endeavour was to investigate whether it was true what Schelling said: "We all have a secret, wonderful ability to withdraw from the change of time into our innermost self, stripped of everything that came from outside, and there, under the form of immutability, to look at the eternal in us. I believed and still believe that I have discovered this innermost faculty quite clearly in myself - I had suspected it long ago -; the whole idealistic philosophy now stands before me in an essentially modified form; what is a sleepless night against such a discovery!\|38\|13}}		{{GZ\|It was the night of 10 to 11 January, during which I did not sleep for a moment. I had been occupied with individual philosophical problems until half past one in the morning, and then I finally threw myself onto my bed; last year, my endeavour was to investigate whether it was true what Schelling said: "We all have a secret, wonderful ability to withdraw from the change of time into our innermost self, stripped of everything that came from outside, and there, under the form of immutability, to look at the eternal in us. I believed and still believe that I have discovered this innermost faculty quite clearly in myself - I had suspected it long ago -; the whole idealistic philosophy now stands before me in an essentially modified form; what is a sleepless night against such a discovery!\|38\|13}}

	Another important foundation of a different kind for Steiner was [[~~w:Johann Wolfgang von Goethe\|~~Johann Wolfgang von Goethe]]'s "Anschauende Urteilskraft" (visual power of judgement), which was directed towards the sensual-supersensory perception of nature and which had led him to the experience of the primordial plant. It is the ideal archetype, the conceptual and at the same time vivid archetype from which all plant species can be imagined to have emerged through modification.		Another important foundation of a different kind for Steiner was [[Johann Wolfgang von Goethe]]'s "Anschauende Urteilskraft" (visual power of judgement), which was directed towards the sensual-supersensory perception of nature and which had led him to the experience of the primordial plant. It is the ideal archetype, the conceptual and at the same time vivid archetype from which all plant species can be imagined to have emerged through modification.

	{{LZ\|The archetypal plant becomes the most wonderful creature in the world, which nature itself should envy me for. With this model and the key to it, one can then invent plants into infinity which must be consistent, that is, which, even if they do not exist, could nevertheless exist and are not picturesque or poetic shadows and appearances, but have an inner truth and necessity. The same law will apply to all other living things.\|Goethe's Works WA, p. 203 and 204}}		{{LZ\|The archetypal plant becomes the most wonderful creature in the world, which nature itself should envy me for. With this model and the key to it, one can then invent plants into infinity which must be consistent, that is, which, even if they do not exist, could nevertheless exist and are not picturesque or poetic shadows and appearances, but have an inner truth and necessity. The same law will apply to all other living things.\|Goethe's Works WA, p. 203 and 204}}

Odyssee: /* The evolution of human consciousness */

2022-05-26T21:15:33Z

The evolution of human consciousness

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	== The evolution of human consciousness ==		== The evolution of human consciousness ==

	A deeper understanding of the phenomenon of clairvoyance, which today seems disreputable to many people with some justification, can only be gained by considering that human [[consciousness]] was not always as we know it today. Just as the human [[body]] only developed into its present form in the course of millions of years of [[evolution]], human consciousness has also changed decisively in the course of human development. While [[w:palaeontology\|palaeontology]] tries to reconstruct the development of the modern human body from more or less sparse fossil finds, we are in a better position with regard to consciousness because older forms of consciousness are still accessible to our direct experience to a certain extent, even if only in a considerably modified form. In addition to modern [[waking consciousness]], which is divided by the modern [[subject-object split]] into [[object consciousness]] and [[I-consciousness]], we also know [[dream consciousness]] and [[dreamless sleep consciousness]]. The latter, however, is so dull that we only experience it indirectly through the absence of any conscious experience. Here we have the apparent paradox of an "unconscious consciousness" or a [[subconscious]]. That this nevertheless has a significant influence on our lives is taught to us not least by [[depth psychology]]. An even more difficult form of consciousness to access is the [[trance consciousness]], as it can occasionally appear in medially inclined persons. The ancient clairvoyance that mankind has long had at its disposal is rooted in these old forms of consciousness. What they have in common is that they lack clear I-consciousness.		A deeper understanding of the phenomenon of clairvoyance, which today seems disreputable to many people with some justification, can only be gained by considering that human [[consciousness]] was not always as we know it today. Just as the human [[body]] only developed into its present form in the course of millions of years of [[evolution]], human consciousness has also changed decisively in the course of human development. While [[w:palaeontology\|palaeontology]] tries to reconstruct the development of the modern human body from more or less sparse fossil finds, we are in a better position with regard to consciousness because older forms of consciousness are still accessible to our direct experience to a certain extent, even if only in a considerably modified form. In addition to modern [[waking consciousness]], which is divided by the modern [[subject-object split]] into [[object consciousness]] and [[I-consciousness]], we also know [[dream consciousness]] and [[dreamless sleep consciousness]]. The latter, however, is so dull that we only experience it indirectly through the absence of any conscious experience. Here we have the apparent paradox of an "unconscious consciousness" or a [[subconscious]]. That this nevertheless has a significant influence on our lives is taught to us not least by [[w:depth psychology\|depth psychology]]. An even more difficult form of consciousness to access is the [[trance consciousness]], as it can occasionally appear in medially inclined persons. The ancient clairvoyance that mankind has long had at its disposal is rooted in these old forms of consciousness. What they have in common is that they lack clear I-consciousness.

	Man has little influence on the future development of his body. The situation today is quite different with regard to consciousness. The human being can, if he wants to, actively develop it out of his full I-consciousness through appropriate [[spiritual training]]. This is the basis for the ability of [[imagination]] already mentioned above, which makes possible a prudent new clairvoyance connected with the clear insight of the full I-consciousness.		Man has little influence on the future development of his body. The situation today is quite different with regard to consciousness. The human being can, if he wants to, actively develop it out of his full I-consciousness through appropriate [[spiritual training]]. This is the basis for the ability of [[imagination]] already mentioned above, which makes possible a prudent new clairvoyance connected with the clear insight of the full I-consciousness.

Odyssee at 10:27, 23 February 2022

2022-02-23T10:27:54Z

Show changes

Odyssee at 07:22, 23 February 2022

2022-02-23T07:22:47Z

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	If we are not thinkers, then the revelations must seek other forms, for example, the form of the image, the form of the symbol. That is the most common way in which he who is a non-thinker receives the revelations. And you can then hear from those who are visionary clairvoyants, without being thinkers at the same time, how revelations are told by them in allegories. These are quite beautiful, but we must at the same time be aware that the subjective experience is different whether you have revelations as a thinker or as a non-thinker. If you have revelations as a non-thinker, the symbol is there; there is this or that figure. That reveals itself from the spiritual world. Let us say you see an angelic figure, this or that symbol that expresses this or that, for my sake a cross, a monstrance, a chalice - that is there in the supersensible field, you see it as a finished picture. You are clear: this is not reality, but it is an image.		If we are not thinkers, then the revelations must seek other forms, for example, the form of the image, the form of the symbol. That is the most common way in which he who is a non-thinker receives the revelations. And you can then hear from those who are visionary clairvoyants, without being thinkers at the same time, how revelations are told by them in allegories. These are quite beautiful, but we must at the same time be aware that the subjective experience is different whether you have revelations as a thinker or as a non-thinker. If you have revelations as a non-thinker, the symbol is there; there is this or that figure. That reveals itself from the spiritual world. Let us say you see an angelic figure, this or that symbol that expresses this or that, for my sake a cross, a monstrance, a chalice - that is there in the supersensible field, you see it as a finished picture. You are clear: this is not reality, but it is an image.

	For the subjective consciousness, the experiences from the spiritual world are experienced in a somewhat different way for the thinker, not quite in the same way as for the non-thinker. There they are not, as it were, given all at once, as if shot out of a pistol; there you have them before you in a different way. Take, I will say, a non-thinking visionary clairvoyant and a thinking one. The non-thinking visionary clairvoyant and the thinking visionary clairvoyant would both receive the same experiences. Let us put a particular case: The non-thinking visionary clairvoyant sees this or that phenomenon of the spiritual world, the thinking visionary clairvoyant does not see it yet, but somewhat later, and at the moment when he sees it, it has already been grasped by his thinking. He can already distinguish it, he can already know whether it is truth or falsehood. He sees it a little later. But when he sees it a little later, the appearance from the spiritual world confronts him in such a way that he has penetrated it mentally and can distinguish whether it is deception or reality, so that he has something earlier, so to speak, before he sees it. Of course, he has it at the same moment as the non-thinking visionary clairvoyant, but he sees it a little later. But then, when he sees it, the appearance is already interspersed with the judgement, with the thought, and he can know exactly whether it is an illusion, whether his own wishes are objectified there, or whether it is objective reality. That is the difference in subjective experience. The non-thinking visionary clairvoyant sees the apparition immediately, the thinking one somewhat later. But for the former it will remain as he sees it, he can describe it in this way. The thinker, however, will be able to place it entirely in the context of what is then in the ordinary physical world. He will be able to relate them to this world. The physical world, like that appearance, is also a revelation from the spiritual world.\|117\|81f}}		For the subjective consciousness, the experiences from the spiritual world are experienced in a somewhat different way for the thinker, not quite in the same way as for the non-thinker. There they are not, as it were, given all at once, as if shot out of a pistol; there you have them before you in a different way. Take, I will say, a non-thinking visionary clairvoyant and a thinking one. The non-thinking visionary clairvoyant and the thinking visionary clairvoyant would both receive the same experiences. Let us put a particular case: The non-thinking visionary clairvoyant sees this or that phenomenon of the spiritual world, the thinking visionary clairvoyant does not see it yet, but somewhat later, and at the moment when he sees it, it has already been grasped by his thinking. He can already distinguish it, he can already know whether it is truth or falsehood. He sees it a little later. But when he sees it a little later, the appearance from the spiritual world confronts him in such a way that he has penetrated it mentally and can distinguish whether it is deception or reality, so that he has something earlier, so to speak, before he sees it. Of course, he has it at the same moment as the non-thinking visionary clairvoyant, but he sees it a little later. But then, when he sees it, the appearance is already interspersed with the judgement, with the thought, and he can know exactly whether it is an illusion, whether his own wishes are objectified there, or whether it is objective reality. That is the difference in subjective experience. The non-thinking visionary clairvoyant sees the apparition immediately, the thinking one somewhat later. But for the former it will remain as he sees it, he can describe it in this way. The thinker, however, will be able to place it entirely in the context of what is then in the ordinary physical world. He will be able to relate them to this world. The physical world, like that appearance, is also a revelation from the spiritual world.\|117\|81f}}

			== Head, chest and abdominal clairvoyance ==

			[[Rudolf Steiner]] basically distinguished between three types of clairvoyance, namely head, chest and '''abdominal clairvoyance''', which are connected with the [[threefold structure of the human organism]], whereby the chest or '''heart clairvoyance''' is usually activated at the same time as the '''head clairvoyance'''. The upper lotuses down to the [[heart chakra]] are activated. The head clairvoyance has a more mental-imaginative, but also emotional character, while the '''chest clairvoyance''' leads more to the development of the [[will]]. Moreover, head clairvoyance mainly provides results that are independent of the individual person and in this sense "objective", whereas '''gut clairvoyance''' is mainly connected with what is going on in the individual person himself and is very easily penetrated by subjective personal egoism. The so-called "intuitive" '''gut feeling''' is namely related to the visceroception belonging to the sense of life and thus clearly differs from what Rudolf Steiner calls fully conscious [[intuition]].

	== Literature ==		== Literature ==

Odyssee at 07:00, 23 February 2022

2022-02-23T07:00:33Z

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	{{GZ\|To be clairvoyant means to be able to use the organs of one's etheric body. If one can only make use of the organs of one's astral body, one can indeed inwardly feel and sense, inwardly experience the deepest secrets; but one cannot see them. Only when that which is experienced in the astral body procures its imprint, so to speak, in the etheric body, can clairvoyance occur.\|114\|67}}		{{GZ\|To be clairvoyant means to be able to use the organs of one's etheric body. If one can only make use of the organs of one's astral body, one can indeed inwardly feel and sense, inwardly experience the deepest secrets; but one cannot see them. Only when that which is experienced in the astral body procures its imprint, so to speak, in the etheric body, can clairvoyance occur.\|114\|67}}

			== Thinking and non-thinking visionary clairvoyants ==

			{{GZ\|What gives revelations, real facts about the spiritual world, can enter the human soul in the most manifold ways. Certainly it is possible, and in numerous cases it is really so to-day, that people come to visionary seeing without being keen thinkers - many more people come to clairvoyance who are not keen thinkers than are keen thinkers - but there is a great difference between the experiences in the spiritual world of those who are keen thinkers and those who are not. It is a difference that I can express in this way: What reveals itself from the higher worlds imprints itself best of all on those forms of imagination which we bring as thoughts to these higher worlds; that is the best vessel.

			If we are not thinkers, then the revelations must seek other forms, for example, the form of the image, the form of the symbol. That is the most common way in which he who is a non-thinker receives the revelations. And you can then hear from those who are visionary clairvoyants, without being thinkers at the same time, how revelations are told by them in allegories. These are quite beautiful, but we must at the same time be aware that the subjective experience is different whether you have revelations as a thinker or as a non-thinker. If you have revelations as a non-thinker, the symbol is there; there is this or that figure. That reveals itself from the spiritual world. Let us say you see an angelic figure, this or that symbol that expresses this or that, for my sake a cross, a monstrance, a chalice - that is there in the supersensible field, you see it as a finished picture. You are clear: this is not reality, but it is an image.

			For the subjective consciousness, the experiences from the spiritual world are experienced in a somewhat different way for the thinker, not quite in the same way as for the non-thinker. There they are not, as it were, given all at once, as if shot out of a pistol; there you have them before you in a different way. Take, I will say, a non-thinking visionary clairvoyant and a thinking one. The non-thinking visionary clairvoyant and the thinking visionary clairvoyant would both receive the same experiences. Let us put a particular case: The non-thinking visionary clairvoyant sees this or that phenomenon of the spiritual world, the thinking visionary clairvoyant does not see it yet, but somewhat later, and at the moment when he sees it, it has already been grasped by his thinking. He can already distinguish it, he can already know whether it is truth or falsehood. He sees it a little later. But when he sees it a little later, the appearance from the spiritual world confronts him in such a way that he has penetrated it mentally and can distinguish whether it is deception or reality, so that he has something earlier, so to speak, before he sees it. Of course, he has it at the same moment as the non-thinking visionary clairvoyant, but he sees it a little later. But then, when he sees it, the appearance is already interspersed with the judgement, with the thought, and he can know exactly whether it is an illusion, whether his own wishes are objectified there, or whether it is objective reality. That is the difference in subjective experience. The non-thinking visionary clairvoyant sees the apparition immediately, the thinking one somewhat later. But for the former it will remain as he sees it, he can describe it in this way. The thinker, however, will be able to place it entirely in the context of what is then in the ordinary physical world. He will be able to relate them to this world. The physical world, like that appearance, is also a revelation from the spiritual world.\|117\|81f}}

	== Literature ==		== Literature ==

Odyssee at 16:29, 22 February 2022

2022-02-22T16:29:50Z

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	{{GZ\|He who, without being clairvoyant himself, sees everything that secret science has to say, is an initiate. But he who can enter into these worlds, which we call the invisible ones, is a clairvoyant. In ancient times, which are not so long behind us, there was a strict separation between clairvoyants and initiates in the secret schools. One could ascend to the knowledge of the higher worlds as an initiate without being a clairvoyant, if one only used the mind in the right way. On the other hand, one could be a clairvoyant without being initiated to a particularly high degree. It will become clear to you how this is meant. Think of two people, a very learned gentleman who knows all sorts of things that physics and physiology have to say about light and the phenomena of light, but is so short-sighted that he can hardly see ten centimetres away: he does not see much, but he is initiated into the laws of the working of light. Thus one may be initiated into the super-sensible world and see badly in it. Another can see excellently in the outer sensuous world, but know next to nothing of what the learned Lord knows. Thus there can also be clairvoyants before whose spiritual eyes the spiritual worlds lie open. They can see into the spiritual world, but have no science, no knowledge of it. For a long time, therefore, a distinction was made between the clairvoyant and the initiate. In order to embrace the fullness of life, one often needed not one but many people. Some were not made clairvoyant in order to progress. Others were made spiritual eyes and ears. That which existed in secret science came about through communication and exchange of ideas between secret scientists and clairvoyants.		{{GZ\|He who, without being clairvoyant himself, sees everything that secret science has to say, is an initiate. But he who can enter into these worlds, which we call the invisible ones, is a clairvoyant. In ancient times, which are not so long behind us, there was a strict separation between clairvoyants and initiates in the secret schools. One could ascend to the knowledge of the higher worlds as an initiate without being a clairvoyant, if one only used the mind in the right way. On the other hand, one could be a clairvoyant without being initiated to a particularly high degree. It will become clear to you how this is meant. Think of two people, a very learned gentleman who knows all sorts of things that physics and physiology have to say about light and the phenomena of light, but is so short-sighted that he can hardly see ten centimetres away: he does not see much, but he is initiated into the laws of the working of light. Thus one may be initiated into the super-sensible world and see badly in it. Another can see excellently in the outer sensuous world, but know next to nothing of what the learned Lord knows. Thus there can also be clairvoyants before whose spiritual eyes the spiritual worlds lie open. They can see into the spiritual world, but have no science, no knowledge of it. For a long time, therefore, a distinction was made between the clairvoyant and the initiate. In order to embrace the fullness of life, one often needed not one but many people. Some were not made clairvoyant in order to progress. Others were made spiritual eyes and ears. That which existed in secret science came about through communication and exchange of ideas between secret scientists and clairvoyants.

	In our time, this strict separation between clairvoyants and initiates cannot be carried out at all. Today it is necessary that everyone who has attained a certain degree of initiation should at least also be given the possibility of attaining a certain degree of clairvoyance. The reason for this is that in our time it is not possible to establish complete trust between people. Today everyone wants to know and see for himself. That deep, devoted faith which formerly prevailed from man to man made it possible that there was a special kind of clairvoyant from whom one heard what they perceived in the higher worlds. Others then systematically arranged what they had perceived. Today a kind of harmony has been created in the development of the abilities of the initiate and the clairvoyant. Therefore a third, the adeptship, can today recede very much.\|56\|26f}}		In our time, this strict separation between clairvoyants and initiates cannot be carried out at all. Today it is necessary that everyone who has attained a certain degree of initiation should at least also be given the possibility of attaining a certain degree of clairvoyance. The reason for this is that in our time it is not possible to establish complete trust between people. Today everyone wants to know and see for himself. That deep, devoted faith which formerly prevailed from man to man made it possible that there was a special kind of clairvoyant from whom one heard what they perceived in the higher worlds. Others then systematically arranged what they had perceived. Today a kind of harmony has been created in the development of the abilities of the initiate and the clairvoyant. Therefore a third, the adeptship, can today recede very much.\|56\|26f}}

			In order to consciously develop clairvoyant abilities, the [[astral body]] must first be cleansed through [[catharsis]] of all desires and lust and suffering, which, like a dark cloud, obscure or distort the view of spiritual reality. Low clairvoyance can very easily lead to the perception of one's own untransformed desires, which are mistaken for an external soul or spiritual reality.

			{{GZ\|Clairvoyance means nothing else than having reached a stage of development of the human being, through which the human being is able to perceive the world around him free from pleasure and suffering.\|52\|202f}}

			Clairvoyance can only awaken when the experiences of the astral body are reflected in the [[etheric body]]. Just as sensual perception requires the physical [[senses]] as a mirroring apparatus, so in clairvoyance the supersensible experiences must be reflected through the etheric body into consciousness. In both cases, the [[sensory qualities]] weaving in the astral world are the raw material of the soul from which the perceived images are painted. Through the outer sense perception, however, the sense qualities only appear in a strongly dampened form. Only to the clairvoyant consciousness do they appear in their full unclouded reality, depending on the clairvoyant's degree of spiritual development.

			{{GZ\|To be clairvoyant means to be able to use the organs of one's etheric body. If one can only make use of the organs of one's astral body, one can indeed inwardly feel and sense, inwardly experience the deepest secrets; but one cannot see them. Only when that which is experienced in the astral body procures its imprint, so to speak, in the etheric body, can clairvoyance occur.\|114\|67}}

	== Literature ==		== Literature ==

Odyssee at 15:57, 22 February 2022

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 The meaning of the development of mankind consists in the fact that from epoch to epoch man's ability to see into the spiritual world became smaller and smaller, because the abilities develop in such a way that one always has to be bought at the expense of the other. Our present-day exact thinking, our imagination, our logic, everything that we call the most important driving wheels of our culture, did not exist at that time. Man had to buy it in that epoch, which is already ours, at the cost of the old clairvoyant state of consciousness. That is what man has to develop today. And in the future evolution of mankind, the old clairvoyant state will be added to the purely physical consciousness with intellectuality and logic. A descent and an ascent must therefore be distinguished in relation to human consciousness. There is a profound meaning in the development when we say that man first lived with his whole soul-life still in a spiritual world, then descended into the physical world and had to give up the old clairvoyant consciousness for this purpose, so that he could acquire intellectuality, logic, in accordance with the physical world - educated by the purely physical world - in order then in the future to ascend again into the spiritual world.|60|255ff}}
 == Epistemological basis ==
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 Your proposal to regard physics and psychology as complementary approaches (or directions of investigation), as well as the peculiar psychology of alchemy (which is very revealing as an archaic stage before science proper) and many other things, fit this view. Every law of nature should then have a counterpart within and vice versa, even if today this cannot always be seen immediately.|Meyenn, p. 496}}
 == Literature ==

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	{{GZ\|It has often been pointed out, and will be further explained, that the development of human consciousness took place in such a way that dreamlike, clairvoyant states - the word should not be misused here, as is the case in many fields today - were the states of consciousness of the actual normal human being in ancient times, so that man did not see the world in terms of concepts and ideas, in strictly circumscribed sensual perceptions, as he sees it today. The best way to get an idea of how man in primitive times absorbed the world around him into his consciousness is to think of the last remnants of the old primal consciousness: the dream consciousness. Everyone is familiar with the dream images that surge up and down, which today are for the most part meaningless to the human consciousness, and which are often only reminiscences of the outer world, although higher types of consciousness can also be involved, but which today's man finds difficult to interpret. Dream consciousness - we can say - proceeds pictorially, in rapidly changing images, but at the same time symbolically. Who would not have experienced how the impression, the whole event of a fire reveals itself symbolically in a dream? Direct your gaze for once to this different kind of consciousness, to this different kind of horizon of consciousness, as it is present in the dream; as it is there, it is only the last remnant of an ancient human consciousness. But this ancient consciousness was such that man indeed lived in a kind of images. These images did not refer to the indeterminate or to nothing, but to a real external world. In the states of consciousness of ancient humanity there were intermediate states between waking and sleeping, and in these intermediate states man lived in relation to the spiritual world. This spiritual world entered his consciousness. Today the gate of the spiritual world is closed to the normal human consciousness. In ancient times it was not so. Man had the intermediate states between waking and sleeping; then he saw in pictures which, though similar to dream pictures, clearly represented spiritual being and spiritual weaving, as it is behind the physical-sensual world. So that man in ancient times really did have - though in Zarathustra's time already rather indistinctly and vaguely - but nevertheless a direct observation and experience of the spiritual world and could say: Just as I see the outer physical world and the sensuous life, so I know that there are experiences and observations of another state of consciousness, that another world, a spiritual one, underlies the sensuous.		{{GZ\|It has often been pointed out, and will be further explained, that the development of human consciousness took place in such a way that dreamlike, clairvoyant states - the word should not be misused here, as is the case in many fields today - were the states of consciousness of the actual normal human being in ancient times, so that man did not see the world in terms of concepts and ideas, in strictly circumscribed sensual perceptions, as he sees it today. The best way to get an idea of how man in primitive times absorbed the world around him into his consciousness is to think of the last remnants of the old primal consciousness: the dream consciousness. Everyone is familiar with the dream images that surge up and down, which today are for the most part meaningless to the human consciousness, and which are often only reminiscences of the outer world, although higher types of consciousness can also be involved, but which today's man finds difficult to interpret. Dream consciousness - we can say - proceeds pictorially, in rapidly changing images, but at the same time symbolically. Who would not have experienced how the impression, the whole event of a fire reveals itself symbolically in a dream? Direct your gaze for once to this different kind of consciousness, to this different kind of horizon of consciousness, as it is present in the dream; as it is there, it is only the last remnant of an ancient human consciousness. But this ancient consciousness was such that man indeed lived in a kind of images. These images did not refer to the indeterminate or to nothing, but to a real external world. In the states of consciousness of ancient humanity there were intermediate states between waking and sleeping, and in these intermediate states man lived in relation to the spiritual world. This spiritual world entered his consciousness. Today the gate of the spiritual world is closed to the normal human consciousness. In ancient times it was not so. Man had the intermediate states between waking and sleeping; then he saw in pictures which, though similar to dream pictures, clearly represented spiritual being and spiritual weaving, as it is behind the physical-sensual world. So that man in ancient times really did have - though in Zarathustra's time already rather indistinctly and vaguely - but nevertheless a direct observation and experience of the spiritual world and could say: Just as I see the outer physical world and the sensuous life, so I know that there are experiences and observations of another state of consciousness, that another world, a spiritual one, underlies the sensuous.

	The meaning of the development of mankind consists in the fact that from epoch to epoch man's ability to see into the spiritual world became smaller and smaller, because the abilities develop in such a way that one always has to be bought at the expense of the other. Our present-day exact thinking, our imagination, our logic, everything that we call the most important driving wheels of our culture, did not exist at that time. Man had to buy it in that epoch, which is already ours, at the cost of the old clairvoyant state of consciousness. That is what man has to develop today. And in the future evolution of mankind, the old clairvoyant state will be added to the purely physical consciousness with intellectuality and logic. A descent and an ascent must therefore be distinguished in relation to human consciousness. There is a profound meaning in the development when we say that man first lived with his whole soul-life still in a spiritual world, then descended into the physical world and had to give up the old clairvoyant consciousness for this purpose, so that he could acquire intellectuality, logic, in accordance with the physical world - educated by the purely physical world - in order then in the future to ascend again into the spiritual world.\|60\|255ff}}		The meaning of the development of mankind consists in the fact that from epoch to epoch man's ability to see into the spiritual world became smaller and smaller, because the abilities develop in such a way that one always has to be bought at the expense of the other. Our present-day exact thinking, our imagination, our logic, everything that we call the most important driving wheels of our culture, did not exist at that time. Man had to buy it in that epoch, which is already ours, at the cost of the old clairvoyant state of consciousness. That is what man has to develop today. And in the future evolution of mankind, the old clairvoyant state will be added to the purely physical consciousness with intellectuality and logic. A descent and an ascent must therefore be distinguished in relation to human consciousness. There is a profound meaning in the development when we say that man first lived with his whole soul-life still in a spiritual world, then descended into the physical world and had to give up the old clairvoyant consciousness for this purpose, so that he could acquire intellectuality, logic, in accordance with the physical world - educated by the purely physical world - in order then in the future to ascend again into the spiritual world.\|60\|255ff}}

			It is precisely this ''"bridge between sense perceptions and concepts"'' that Pauli speaks of that Steiner built in his fundamental philosophical works. The prerequisite for this is pure thinking that is no longer bound to the body.

			{{GZ\|By thus experiencing thinking emancipated from its corporeal, one feels oneself as if one's own thinking were snatched away from one, as if it expanded and spread out in space and time. Thinking, of which we otherwise say that it runs within us, identifies itself with the surrounding spiritual world, flows into it and attains an independence in relation to ourselves which we can compare with the approximate independence which in the physical body, for example, the eye has, which sits in its cavity as a kind of independent organ. Thus the now independent thinking is indeed connected with the elevated self, but so independently that it acts like the spiritual organ of perception for the thinking and feeling of the other spiritual entities, just as the eye acts for the perception of sensuous colour and sensuous light. One gradually comes to see that thinking, which is otherwise resolved in intelligence, becomes independent of our own being like a spiritual organ of perception.

			I can say what I have just described in other words. That which one really experiences subjectively, that which encloses the intelligence, the outer thinking, are shadowy entities, precisely thought entities, mere thoughts which depict outer entities. As thinking becomes clairvoyant, separates itself from the brain and nervous system, it begins to develop inner activity, its own life, and flows out into the rest of the spiritual world as its own experience. We stretch out into the spiritual world the feeling horns of thinking - I must express it somewhat roughly - of thinking that has become clairvoyant, and in immersion they perceive the feeling will, the willing feeling of the other beings who are around us in the spiritual field.\|154\|119}}

			{{GZ\|From what I have said it is evident that the independent thinking becomes, as it were, the spiritual eye for the perception of the spiritual outer world. However, before clairvoyant research, which uses this spiritual eye for what is clairvoyant thinking, it becomes apparent that this spiritual eye is an active one, that the spiritual antennae reach out everywhere, while the physical eye is a passive one, which passively lets the impressions come to it. If, therefore, the spiritual researcher has received the revelations of the spiritual world into his thoughts, then they live within them. And if he then tries to communicate to his fellow-men that which he has endeavoured to bring into his living thoughts, it is possible for his fellow-men to understand him, to comprehend him, if only they do not allow these ways of understanding him to be obstructed by materialistic prejudices.\|154\|121}}

	== Epistemological basis ==		== Epistemological basis ==

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	[[File:Signature of Johann Wolfgang von Goethe.svg\|right\|frameless\|Signature]]]]		[[File:Signature of Johann Wolfgang von Goethe.svg\|right\|frameless\|Signature]]]]
	[[File:Urpflanze.jpg\|thumb\|[[Rudolf Steiner]], [[Primordial plant]], Aquarell 1924]]		[[File:Urpflanze.jpg\|thumb\|[[Rudolf Steiner]], [[Primordial plant]], Aquarell 1924]]
	[[File:Pauli.jpg\|~~miniatur~~\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]		[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]

	For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[w:German idealism\|German idealism]], namely [[w:Johann Gottlieb Fichte\|Johann Gottlieb Fichte]] and [[w:Friedrich Wilhelm Joseph Schelling\|Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:		For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[w:German idealism\|German idealism]], namely [[w:Johann Gottlieb Fichte\|Johann Gottlieb Fichte]] and [[w:Friedrich Wilhelm Joseph Schelling\|Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:

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	[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]		[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]

	For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[~~w:German idealism\|~~German idealism]], namely [[~~w:Johann Gottlieb Fichte\|~~Johann Gottlieb Fichte]] and [[~~w:Friedrich Wilhelm Joseph Schelling\|~~Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:		For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[German idealism]], namely [[Johann Gottlieb Fichte]] and [[Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:

	{{GZ\|It was the night of 10 to 11 January, during which I did not sleep for a moment. I had been occupied with individual philosophical problems until half past one in the morning, and then I finally threw myself onto my bed; last year, my endeavour was to investigate whether it was true what Schelling said: "We all have a secret, wonderful ability to withdraw from the change of time into our innermost self, stripped of everything that came from outside, and there, under the form of immutability, to look at the eternal in us. I believed and still believe that I have discovered this innermost faculty quite clearly in myself - I had suspected it long ago -; the whole idealistic philosophy now stands before me in an essentially modified form; what is a sleepless night against such a discovery!\|38\|13}}		{{GZ\|It was the night of 10 to 11 January, during which I did not sleep for a moment. I had been occupied with individual philosophical problems until half past one in the morning, and then I finally threw myself onto my bed; last year, my endeavour was to investigate whether it was true what Schelling said: "We all have a secret, wonderful ability to withdraw from the change of time into our innermost self, stripped of everything that came from outside, and there, under the form of immutability, to look at the eternal in us. I believed and still believe that I have discovered this innermost faculty quite clearly in myself - I had suspected it long ago -; the whole idealistic philosophy now stands before me in an essentially modified form; what is a sleepless night against such a discovery!\|38\|13}}

	Another important foundation of a different kind for Steiner was [[~~w:Johann Wolfgang von Goethe\|~~Johann Wolfgang von Goethe]]'s "Anschauende Urteilskraft" (visual power of judgement), which was directed towards the sensual-supersensory perception of nature and which had led him to the experience of the primordial plant. It is the ideal archetype, the conceptual and at the same time vivid archetype from which all plant species can be imagined to have emerged through modification.		Another important foundation of a different kind for Steiner was [[Johann Wolfgang von Goethe]]'s "Anschauende Urteilskraft" (visual power of judgement), which was directed towards the sensual-supersensory perception of nature and which had led him to the experience of the primordial plant. It is the ideal archetype, the conceptual and at the same time vivid archetype from which all plant species can be imagined to have emerged through modification.

	{{LZ\|The archetypal plant becomes the most wonderful creature in the world, which nature itself should envy me for. With this model and the key to it, one can then invent plants into infinity which must be consistent, that is, which, even if they do not exist, could nevertheless exist and are not picturesque or poetic shadows and appearances, but have an inner truth and necessity. The same law will apply to all other living things.\|Goethe's Works WA, p. 203 and 204}}		{{LZ\|The archetypal plant becomes the most wonderful creature in the world, which nature itself should envy me for. With this model and the key to it, one can then invent plants into infinity which must be consistent, that is, which, even if they do not exist, could nevertheless exist and are not picturesque or poetic shadows and appearances, but have an inner truth and necessity. The same law will apply to all other living things.\|Goethe's Works WA, p. 203 and 204}}

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	[[File:Signature of Johann Wolfgang von Goethe.svg\|right\|frameless\|Signature]]]]		[[File:Signature of Johann Wolfgang von Goethe.svg\|right\|frameless\|Signature]]]]
	[[File:Urpflanze.jpg\|thumb\|[[Rudolf Steiner]], [[Primordial plant]], Aquarell 1924]]		[[File:Urpflanze.jpg\|thumb\|[[Rudolf Steiner]], [[Primordial plant]], Aquarell 1924]]
	[[File:Pauli.jpg\|~~miniatur~~\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]		[[File:Pauli.jpg\|thumb\|[[w:Wolfgang Pauli\|Wolfgang Pauli]] 1945]]

	For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[w:German idealism\|German idealism]], namely [[w:Johann Gottlieb Fichte\|Johann Gottlieb Fichte]] and [[w:Friedrich Wilhelm Joseph Schelling\|Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard:		For Steiner, the starting point of modern self-aware clairvoyance is the [[observation of thinking]], i.e. the intellectual view of one's own [[thinking]] activity, through which the I becomes aware of itself, independent of its physical organisation, as a purely spiritual being. Steiner thus ties in directly with the philosophy of [[w:German idealism\|German idealism]], namely [[w:Johann Gottlieb Fichte\|Johann Gottlieb Fichte]] and [[w:Friedrich Wilhelm Joseph Schelling\|Friedrich Wilhelm Joseph Schelling]]. On 13 January 1881, at 12 midnight, he wrote to his childhood friend Josef Köck in this regard: