Clairvoyance

if the unconscious, as my experiments prove, is capable of registering and reproducing something without the conscious mind knowing anything about it, then the greatest caution is necessary in evaluating clairvoyant performances.

Jung argues that the unconscious capacity to absorb and reproduce information covertly demands rigorous psychological scrutiny before any clairvoyant claim is accepted as evidence of thought transcending brain and space.

Jung, C.G., Collected Works Volume 18: The Symbolic Life, 1976thesis

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People also talk of clairvoyance, telepathy, etc., without, however, being able to explain what these faculties consist of or what means of transmission they use in order to render events distant in space and time accessible to our perception. All these ideas are mere names; they are not scientific concepts.

Jung dismisses clairvoyance as a nominalist placeholder rather than a genuine explanatory concept, arguing that no causal bridge has yet been constructed between the elements constituting meaningful coincidence.

Jung, Carl Gustav, The Structure and Dynamics of the Psyche, 1960thesis

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The accuracy of this kind of seeing depends on its being confined to a statement of the thing seen and the attempt to infer, interpret or otherwise go beyond the visual knowledge may lead to much error unless there is at the same time a strong psychical intuition fine, subtle and pure.

Aurobindo frames clairvoyant vision as a genuine but precarious psychical faculty whose accuracy is contingent on the purification of the subtle instrument and the avoidance of interpretive overreach.

Aurobindo, Sri, The Synthesis of Yoga, 1948thesis

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to which clairvoyants, psychists, spiritists, occultists, seekers of powers and siddhis are very liable and to which all the warnings against the dangers and errors of this kind of seeking are more especially applicable.

Aurobindo identifies clairvoyance as situated within a psychical zone of particular spiritual danger, warning that premature engagement without a purified consciousness courts systematic error and deformation.

Aurobindo, Sri, The Synthesis of Yoga, 1948thesis

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he treats clairvoyance in time in the same way as Jordan treats clairvoyance in space. He postulates an infinite number of time dimensions roughly corresponding to Jordan’s ‘intermediate stages.’

Jung notes Dunne’s theoretical effort to apply to temporal clairvoyance the same multi-dimensional framework that Jordan applies to spatial clairvoyance, registering the convergence of physics and psi research.

Jung, C.G., Letters Volume 1: 1906-1950, 1973supporting

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he treats clairvoyance in time in the same way as Jordan treats clairvoyance in space. He postulates an infinite number of time dimensions roughly corresponding to Jordan’s ‘intermediate stages.’

Jung’s repeated reference to Dunne’s model signals his sustained interest in theoretical frameworks that might ground clairvoyance in extended dimensional physics rather than leaving it as a mere parapsychological assertion.

Jung, C. G., Letters Volume 2, 1951-1961, 1975supporting

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Clairvoyance and prophecy. 3. Visions. Animal magnetism, as understood at the beginning of the nineteenth century, covered a vaguely defined area of physiological and psychological phenomena.

Jung situates clairvoyance historically within the cluster of phenomena associated with mesmerism and magnetic sleep, tracing the genealogy of the concept from early nineteenth-century vitalistic speculation.

Jung, C.G., Collected Works Volume 18: The Symbolic Life, 1976supporting

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I remember my meetings in Paris with Madame Robin, a famous clairvoyant who had earned her notoriety thanks to the publication of a pocket Tarot.

Jodorowsky distinguishes the popular fortune-telling model of clairvoyance, in which the Tarot serves as a trigger for spontaneous psychic flashes, from a more disciplined symbolic reading of the Arcana.

Jodorowsky, Alejandro, The Way of Tarot: The Spiritual Teacher in the Cards, 2004aside

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clairvoyance tcomeon: ankommen, ankiinftig

The term appears in an index or concordance entry in the German-English translation apparatus of Being and Time, without substantive philosophical elaboration in this passage.

Heidegger, Martin, Being and Time, 1962aside

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