Tertium Organum (P.D. Ouspensky) · 12 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon
Chapter I (part 1)
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9 TERTIUM ORGANUM p.
10 "I have called this system of higher logic Tertium Organum because for us it is the third canon —third instrument— of thought after those of Aristotle and Bacon.
The first was Organon , the second, Novum Organum .
But the third existed earlier than the first." TERTIUM ORGANUM ( page 262 ) p.
11 CHAPTER I What do we know and what do we not know?
Our data, and the things for which we seek.
The unknown mistaken for the known.
Matter and motion.
What does the positive philosophy come to?
Identity of the unknown: x=y, y=x.
What we really know.
The existence of consciousness in us, and of the world outside us.
Dualism or monism?
Subjective and objective knowledge.
Where do the causes of the sensations lie?
Kant's system.
Time and Space.
Kant and the "ether." Mach's observation.
With what does the physicist really deal?
" Learn to discern the real from the false " THE VOICE OF THE SILENCE H.
P.
B.
THE most difficult thing is to know what we do know, and what we do not know.
Therefore, desiring to know anything, we shall before all else determine WHAT we accept as given , and WHAT as demanding definition and proof; that is, determine WHAT we know already, and WHAT we wish to know.
In relation to the knowledge of the world and of ourselves, the conditions would be ideal could we venture to accept nothing as given, and count all as demanding definition and proof.
In other words, it would be best to assume that we know nothing, and make this our point of departure.
But unfortunately such conditions are impossible to create.
Knowledge must start from some foundation, something must be recognized as known; otherwise we shall be obliged always to de-fine one unknown by means of another.
Looking at the matter from another point of view, we shall hesitate to accept as the known things—as the given ones—those in the main completely unknown, only presupposed, and therefore the things sought for .
Should we do this, we are likely to fall into such a dilemma as that in which positive philosophy now finds itself—and by positive philosophy I mean a general trend of thought p.
12 based on the data of those sciences which are now accepted as experimental and positive.
This philosophy is founded on the existence of matter (materialism) or energy : that is, of a force, or motion , (energeticism); though in reality matter and motion were always the unknown x and y, and were defined by means of one another.
It must be perfectly clear to everyone that it is impossible to accept the thing sought as the given ; and impossible to define one unknown by means of another.
The result is nothing but the identity of the unknown: x=y, y=x.
This identity of the unknown is the ultimate conclusion to which positive philosophy comes.
Matter is that in which proceed the changes called motion: and motions are those changes which proceed in matter .
_______ But what do we know?
We know that with the very first awakening of knowledge, man is confronted with two obvious facts: The existence of the world in which he lives; and the existence of psychic life in himself .
Neither of these can he prove or disprove, but they are facts : they constitute reality for him.
It is possible to meditate upon the mutual correlation of these two facts.
It is possible to try to reduce them to one; that is, to regard the psychic or inner world as a part, reflection, or function of the world, or the world as a part, reflection, or function of that inner world.
Themes
◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage explicitly raises the question of 'Dualism or monism?' regarding the fundamental structure of reality between the external world and inner psychic life.
All passages →◆Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The passage explicitly discusses the possibility of regarding the inner psychic world as a reflection or function of the outer world and vice versa.
All passages →Related passages · 8 parallels
◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 4)
“79 But this knowledge is the business of no other art and science than the Pythagorean philosophy alone, which in a transcendent degree honours disciplines before everything else.
SYMBOL 15.
Having departed from your house, turn not back;…”
Both passages emphasize the importance of philosophical inquiry and the pursuit of knowledge. They both stress the need to distinguish between what is known and what is unknown, and to seek deeper understanding beyond superficial or materialistic views.
◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 5)
“Explanation .--The Symbol may be considered more Pythagorically, beginning from the same principles with those above.
For since nutriment is to be measured by the corporeal and animal nature, and not by a bushel, do not pass your life in i…”
Both passages emphasize the importance of philosophical inquiry and the pursuit of knowledge. They both stress the need to move beyond the corporeal and sensible to understand deeper truths, with Passage A focusing on distinguishing the known from the unknown and Passage B emphasizing the purification and elevation of the mind through philosophy.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 31
“Section 5 5. But whence does this science derive its own initial laws? The Intellectual-Principle furnishes standards, the most certain for any soul that is able to apply them. What else is necessary, Dialectic puts together for itself, com…”
Both passages discuss the nature of knowledge and the methods by which one can attain true understanding. Passage A focuses on the Intellectual-Principle and Dialectic as means to achieve Intellection and Contemplative-Wisdom, while Passage B explores the foundations of knowledge and the importance of distinguishing between what is known and what is unknown. Both emphasize the pursuit of truth and the proper methods for achieving it.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 274 (part 1)
“Section 8 8.
From this basis we proceed: In the advancing stages of Contemplation rising from that in Nature, to that in the Soul and thence again to that in the Intellectual-Principle itself- the object contemplated becomes progressively…”
Both passages explore the nature of knowledge and reality, with Passage A discussing the limits of human understanding and the need to distinguish between known and unknown, while Passage B delves into the unity of knower and known in the Intellectual-Principle. Both texts grapple with the fundamental questions of existence and consciousness, showing a conceptual parallel in their mystical inquiries.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 275 (part 1)
“Section 9 9.
Clearly a Being of this nature is not the primal existent; there must exist that which transcends it, that Being [the Absolute], to which all our discussion has been leading.
In the first place, Plurality is later than Unity.…”
Both passages explore the nature of knowledge and reality, with Passage A discussing the limits of human understanding and the need to distinguish between known and unknown, while Passage B delves into the unity of knower and known in the Intellectual-Principle. Both texts grapple with the fundamental questions of existence and consciousness, albeit from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 374
“Section 8 8. Imagine that beyond the heavenly system there existed some solid mass, and that from this sphere there was directed to it a vision utterly unimpeded and unrestricted: it is a question whether that solid form could be perceived…”
Both passages explore the nature of knowledge and perception, questioning the fundamental assumptions of what is known and how we come to know it. They both delve into the dualism of the inner and outer worlds, and the limitations of defining the unknown through the unknown.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 378 (part 1)
“Section 3 3.
With this prologue we come to our discussion of Memory.
That the soul, or mind, having taken no imprint, yet achieves perception of what it in no way contains need not surprise us; or rather, surprising though it is, we canno…”
Both passages explore the nature of knowledge and perception, questioning the fundamental assumptions of what is known and how we perceive the world. They both delve into the relationship between the observer and the observed, and the limitations of defining the unknown through the known.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 637
“Section 17 17. But what of the Infinite Number we hear of; does not all this reasoning set it under limit? And rightly so if the thing is to be a number; limitlessness and number are in contradiction. How, then, do we come to use the term?…”
Both passages explore the nature of reality and knowledge, questioning the fundamental elements of existence. They both delve into the relationship between the known and the unknown, and the nature of being and number, albeit from different philosophical and mystical traditions.