{"corpus":"steiner","locus":"GA 65/1915-12-10/p017","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"This is an activity that must now be increased in the process, in the inner soul-searching that has been mentioned. Thinking through meditation and also the development of the will through meditation lead the human being to become independent of his body, to lift himself out of his body and carry out a special soul activity in which he maintains himself knowledgeably outside of his body and independently of his body. The “outside” is not meant so much in a spatial sense as in the sense that the person knows himself to be independent of the physical activity of his body. In the case of what in ordinary life is called clairvoyance, clairaudience and so on, which can intensify to the point of hallucination and illusion, there is now the disastrous superstition that one can thereby gain insights into the world that lie beyond birth and death. But through what is called clairvoyance or clairaudience in ordinary life, one cannot get to any processes or events in the spiritual world that lies beyond birth and death. For ordinary, everyday thinking, we have to destroy something that is a totality in our body, so to speak, and we have to destroy it to the extent that it lies in what we might call normal life activity. We place ourselves with our whole being in the environment and let it degrade by practicing and executing the thinking. In what is usually called clairvoyance or clairaudience, the whole human being is not confronted with the world, but only a part of the world is confronted in a morbid way, so that the human being does not go beyond thinking, but down; not rising into the supersensible, but moving down into the subsensible. Because he seizes less of his organ in this ordinary clairvoyance than in ordinary thinking, in this ordinary clairvoyance, thus because he seizes only a part of his organism, he comes to hallucinations, to illusions, which certainly also point to a reality, but to one that is less real than our ordinary sense reality, which we experience between birth and death. This ordinary clairvoyant with his supersensible clairvoyance, which must either be understood as something that must go below ordinary reality or else be misunderstood and lead to dreaming and fantasizing, to a morbid worldview, this supersensible clairvoyance is based on the fact that one sees less of the world than one perceives through the ordinary conception of the sensory world. One also leaves the world, so to speak, but in a morbid way; one limits oneself to something that lies below the reality of ordinary experience. And this hallucinatory, illusionary clairvoyance is more closely connected to physicality, and now to morbid physicality, than ordinary thinking, feeling and willing.","text_trust":"verbatim","quote_safe":true,"title":"4. The Human Soul and the Human Spirit","site_heading":null,"date":"1915-12-10","location":null,"word_count":458,"url":"https://anthroposophy.ai/v1/steiner/en/ga/65/1915-12-10/p017","alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"From Central European Intellectual Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA065/English/SOL2024/19151210p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/65/1915-12-10/p017"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/65/1915-12-10/p017","paragraph_aligned":true}],"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"paired_german":{"status":"paired","german":[{"locus":"GA 65/1915-12-10/p017","passage_number":17,"text":"Das ist eine Tätigkeit, die nun erhöht werden muß in dem Prozeß, in den inneren Seelenverrichtungen, die angeführt worden sind. Das Denken durch Meditation und auch die Willensentfaltung durch Meditation bringen den Menschen dazu, daß er von seiner Leiblichkeit unabhängig wird, daß er sich aus seiner Leiblichkeit heraushebt und eine besondere Seelenbetätigung ausführt, in der er sich wissend außer seiner Leiblichkeit und unabhängig von seiner Leiblichkeit erhält. Das «außer» ist nicht so sehr räumlich gemeint, sondern so gemeint, daß der Mensch sich von der physischen Leibestätigkeit unabhängig weiß. Bei demjenigen nun, was im gewöhnlichen Leben Hellsichtigkeit, Hellhörigkeit und so weiter genannt wird, was sich bis zur Halluzination und Illusion verdichten kann, liegt nun der verhängnisvolle Aberglaube vor, man könne dadurch zu Einsichten in die Welt kommen, die über Geburt und Tod hinaus liegt. Man kann aber durch dasjenige, was im gewöhnlichen Leben Hellsehen, Hellhören genannt wird, nicht hinauskommen zu irgendwelchen Vorgängen, Ereignissen in der geistigen Welt, die über Geburt und Tod hinaus liegt. Denn für das gewöhnliche, alltägliche Denken müssen wir sozusagen etwas, was eine Ganzheit ist in unserem Leibe, zerstören, und wir müssen es in dem Maße zerstören, als das eben in der — um jetzt das Wort zu gebrauchen — normalen Lebenstätigkeit liegt. Wir stellen uns mit unserem ganzen Menschen hinein in die Umwelt und lassen ihn abbauen, indem wir das Denken üben, ausführen. Bei dem, was man gewöhnlich Hellsehen, Hellhören nennt, wird nun nicht der ganze Mensch der Welt gegenübergestellt, sondern es wird in krankhafter Weise nur ein Teil der Welt gegenübergestellt, so daß der Mensch nicht hinausgeht über das Denken, sondern hinuntergeht; nicht in das Übersinnliche sich erhebt, sondern in das Untersinnliche sich herunterrückt. Dadurch, daß er in diesem gewöhnlichen Hellsehen weniger von seinem Organ ergreift als im gewöhnlichen Denken, in diesem gewöhnlichen Hellsehen, also dadurch, daß er nur einen Teil seines Organismus ergreift, kommt er zu Halluzinationen, zu Illusionen, die gewiß auch auf eine Realität hindeuten, aber auf eine solche, die weniger wirklich ist als unsere gewöhnliche Sinneswirklichkeit, die wir zwischen Geburt und Tod erleben. Dieser gewöhnliche Hellseher mit seinem untersinnlichen Hellsehen, das eben entweder verstanden werden muß als etwas, was unter die gewöhnliche Wirklichkeit hinuntergehen muß oder sonst verkannt wird und zu Träumerei und Phantasterei, zu krankhafter Weltanschauung führt, dieses untersinnliche Hellsehen beruht darauf, daß man weniger von der Welt sieht, als man durch das gewöhnliche Vorstellen der Sinnenwelt wahrnimmt, Man geht sozusagen auch aus der Welt heraus, aber auf eine krankhafte Weise; man beschränkt sich auf etwas, was unter der Wirklichkeit des gewöhnlichen Erlebens liegt. Und dieses halluzinierende, illusionierende Hellsehen hängt stärker an der Körperlichkeit, und jetzt an der krankhaften Körperlichkeit, als das gewöhnliche Denken, Fühlen und Wollen.","text_trust":"verbatim","quote_safe":true,"word_count":445,"url":"https://anthroposophy.ai/v1/steiner/de/ga/65/1915-12-10/p017"}],"english":["GA 65/1915-12-10/p017"],"method":"identity","confidence":"high","correspondence":"established","length_check":{"de_words":445,"en_words":458,"ratio":1.03,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","meaning","audit"]},"witness_completeness":{"ratio":1.04,"band":"comparable","note":null,"word_count":11977,"original_word_count":11532,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"From Central European Intellectual Life","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA065/English/SOL2024/19151210p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 65/1915-12-10/p017"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}