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Tertium Organum (P.D. Ouspensky) · 90 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XII (part 1)

p. 136 CHAPTER XII Analysis of phenomena. What defines different orders of phenomena for us? Methods and forms of the transition of one order of phenomena into another. Phenomena of motion. Phenomena of life, Phenomena of consciousness. The central question of our knowledge of the world: what mode of phenomena is generic and produces the others? Can the origin of everything lie in motion? The laws of transformation of energy. Simple transformation and liberation of latent energy. Different liberating forces of different orders of phenomena. The force of mechanical energy, the force of a living cell, the force of an idea. Phenomena and noumena of our world. THE order of phenomena is defined for us, first, by the method of apprehending them, and second, by the form of the transition of one order of phenomena into another. According to our method of apprehending them and by the form of their transition into one another we discern three orders of phenomena: Physical phenomena (i.e., all phenomena studied by physics and chemistry); phenomena of life (all phenomena studied by biology and its subdivisions); psychic phenomena (thoughts, feelings, sensations, etc.). We know physical phenomena by means of our sense organs or by the aid of apparatus. Many recognized physical phenomena are not observed directly; they are merely projections of the assumed causes of our sensations, or those of the causes of other phenomena. Physics recognizes the existence of many phenomena which have never been observed by the sense organs or by means of apparatus (the temperature of absolute zero etc., for example). The phenomena of life, as such, are not observed directly. We cannot project them as the cause of definite sensations. But certain groups of sensations force us to assume in certain groups of physical phenomena the presence of the phenomena of life. It may be said that a certain grouping of physical phenomena forces us to assume the presence of the phenomena of life. We define the cause of the phenomena of life as a something not capable of being p. 137 grasped by the senses or by apparatus, and incommensurable with the causes of physical sensations. A sign of the presence of the phenomena of life consists in the power of organisms to reproduce themselves, i.e., the multiplication of them in the same forms, the indivisibility of separate units and their especial adaptability, which is not observed outside of life. Psychic phenomena are the feelings and the thoughts that we know in ourselves by direct sensation. We assume their existence in others (1) from analogy with ourselves; (2) from their manifestation in actions and (3) from that which we gather by the aid of speech. But, as has been shown by certain philosophical theories, it is impossible to establish strictly objectively, the presence of consciousness other than our own. A man establishes this usually because of his inner assurance of its truth. Physical phenomena transform themselves into one another completely. It is possible to transform heat into light, pressure into motion, etc. It is possible to produce any physical phenomenon from other physical phenomena; to produce any chemical combination by the synthetic method, combining the composite parts in proper proportions and under proper physical conditions. Modern physics assumes electro-magnetic phenomena as the basis of all physical phenomena. But physical phenomena do not transform themselves into the phenomena of life . By no combination of physical conditions can science create life, just as by chemical synthesis it cannot create living matter—protoplasm. We can tell what amount of coal is necessary to generate the certain amount of heat necessary to transform a given quantity of ice into water; but we cannot tell what amount of coal is necessary to create the vital energy with which one living cell forms another living cell. In similar manner physical, chemical and mechanical phenomena cannot themselves produce the phenomena of consciousness, i.e., of thought. Were it otherwise, a rotating wheel , after the expenditure of a certain amount of energy, or after the lapse of a certain time, could generate an idea .
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Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The cause of life is defined negatively as something 'not capable of being grasped by the senses or by apparatus'.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The passage states that the cause of life is 'incommensurable with the causes of physical sensations' and cannot be directly observed.

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Mechanical Humanityanthropology

Gurdjieff and Ouspensky's claim that ordinary human beings live in a state of waking sleep, reacting mechanically without unified will or consciousness, and that the spiritual path begins with recognising this condition.

The text distinguishes between mechanical energy (physical phenomena) and the force of an idea or life, establishing the ontological basis for the distinction between mechanical existence and consciousness.

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Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The passage explicitly delineates three distinct orders of phenomena (physical, life, psychic) that parallel the traditional division of body, soul, and spirit.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The text poses the central question of whether a single generic mode of phenomena produces all others, seeking an underlying unity.

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