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Tertium Organum (P.D. Ouspensky) · 134 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XVII (part 7)

The activity of the life of such a composite being as a forest is not the same as the activity of different species of plants and animals, and the activity of the life of a species is again different from the life of separate individuals. Moreover, the diversity of the functions expressed in different life-activities reveals the differences existing between the psychic lives of different "organisms." The life-activity of a single leaf of a birch tree, is of course an infinitely lower form of activity than the life of the tree . The activity of the life of the tree is not such as the activity of the life of the species, and the life of the species is not such as the life of the forest. The functions of these four "lives" are entirely different, and their rationality must be correspondingly different also. The rationality of a single cell of the human body must be as much lower in comparison with the rationality of the body—i.e., with the "physical consciousness of man"—as its life-activity is lower in comparison with the life-activity of the entire organism. p. 208 Therefore, from a certain standpoint, we may regard the noumenon of a phenomenon as the soul of that phenomenon, i.e., we may say that the hidden soul of a phenomenon is its noumenon. The concept of the soul of a phenomenon or the noumenon of a phenomenon includes within itself both life and rationality together with their functions in sections of the world incomprehensible to us; and the manifestation of those in our sphere constitutes a phenomenon. The idea of an animistic universe leads inevitably to the idea of a "World-Soul"—a "Being" whose manifestation is this visible universe. The idea of the "World-Soul" was very picturesquely understood in the ancient religions of India. The mystical poem, The Bhagavad Gitâ gives a remarkable presentment of Mahadeva , i.e., the great Deva whose life is this world. Thus Krishna propounded his teaching to his disciples. . . . preparing them for an apprehension of those high spiritual truths which unfold before his inner sight in a moment of illumination. When he spoke of Mahadeva his voice became very deep, and his face was illuminated by an inner light. Once Arjuna, in an impulse of boldness, said to him: Let us see Mahadeva in his divine form. May we behold him? And then Krishna . . . began to speak of a being who breathes in every creature, has an hundred-fold and a thousand-fold forms, many-faced, many-eyed, facing everywhere, and who surpasses everything created by infinity, who envelops in his body the whole world, things still and animate. If the radiance of a thousand suns should burst forth suddenly in the sky, it would not compare with the radiance of that Mighty Spirit. When Krishna spoke thus of Mahadeva, a beam of light of such tremendous force shone in his eyes, that his disciples could not endure the radiance of that light, and fell at Krishna's feet. From very fear the hair rose on Arjuna's head, and bowing low he said: Thy words are terrible, we cannot look upon such a being as Thou evokest before our eyes. His form makes us tremble. 1 In an interesting book of lectures by Prof. William. James, A Pluralistic Universe , there is a lecture on Fechner, devoted to "a conscious universe." Ordinary monistic idealism leaves everything intermediary out. It recognizes only extremes, as if, after the first rude face of the phenomenal p. 209 world in all its particularity, nothing but the supreme in all its perfection could be found. First, you and I, just as we are in this room; and the moment we get below that surface, the unutterable itself!
Themes
◆Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

Mahadeva is depicted with human-like attributes such as faces, eyes, and a body that envelops the world.

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◆Apophatic Theologytheology

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

The text references the 'unutterable itself' and describes the noumenon as incomprehensible to human understanding.

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◆Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text asserts that rationality corresponds to life-activity levels across different scales of existence.

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◆Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

The reference to Fechner and a 'conscious universe' implies hidden affinities binding all parts of the cosmos.

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◆Divine Hiddennesstheology

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

The passage defines the noumenon as the 'hidden soul of a phenomenon' that remains concealed from ordinary perception.

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◆Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The text explicitly outlines a hierarchy of life-activities and rationality ranging from cells to organisms, species, and forests.

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◆Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

Krishna's teaching is described as unfolding before his inner sight in a moment of illumination, indicating direct experiential knowledge.

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◆Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Krishna's face is described as being illuminated by an inner light when speaking of high spiritual truths.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The World-Soul is described as a 'Being' that breathes in every creature and manifests as the universe.

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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 contrasts the rationality of a single cell with the 'physical consciousness of man,' a key term in Ouspensky's system.

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◆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 draws structural parallels between the cell and body, leaf and tree, and species and forest to illustrate levels of being.

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◆Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

Arjuna's overwhelming reaction and falling at Krishna's feet suggest an intense mystical encounter with the divine.

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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 concept of a 'World-Soul' whose manifestation is the visible universe suggests an underlying unity of all existence.

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◇Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] The passage extensively describes the vision of Mahadeva through imagery of radiance, inner light, and the brilliance of a thousand suns.

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Related passages · 12 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1j
“Hence the title “Existent” is not quite so general as the title “Good.” “Living” is a less general title still (since a stone, for instance, has no life), and “Wise” is yet less general (since a plant is not wise). Thus we get the followin…”
Both passages discuss the hierarchical nature of existence and the relationship between the divine and creation. They explore the idea of a unified divine source from which all diversity emanates, using similar conceptual frameworks of abstraction and subsumption.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 6, Section 1b
“And wherever (under the form of intelligence, reason, sensation, nutrition, growth, or any mode whatsoever) you find life or the 146 Principle of life or the Essence of life, there you find that which lives and imparts life from the Life tr…”
Both passages discuss the concept of a universal life principle that underlies all individual lives. Pseudo-Dionysius describes a Supra-Vital Life that is the cause of all life, while the second passage discusses the idea of a 'World-Soul' or 'Being' whose manifestation is the visible universe, both reflecting a mystical understanding of a transcendent life force.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1b
“(2) Wisdom as a whole = Wisdom embodied in the universe as a whole. (3) Wisdom in each individual instance = Wisdom as shown in the structure of some particular plant or animal, or part of a plant or animal. (1) Is an Emanation; (2) and (…”
Both passages discuss the concept of a universal intelligence or soul that permeates all beings and phenomena. They explore the idea of a higher rationality or wisdom that exists beyond individual entities, connecting to mystical traditions that describe a unified, divine intelligence.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 1)
“p. 89 CHAPTER IV. CREATION. Everything we see in nature is manifested truth; only we are not able to recognise it as such, unless the truth is manifest within ourselves. God is the supreme, fundamental, universal, self-existent eternal…”
Both passages discuss the concept of a universal or divine essence that permeates all existence, with Passage A focusing on the 'World-Soul' and Passage B on the divine nature of creation. Both explore the idea of a higher, unifying principle that underlies the visible universe.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 8)
“For the internal being is continually labouring to manifest itself outwardly. Thus everything has its own mouth for the purpose of revealing itself, and therein is based the language of nature, by means of which each thing speaks out of it…”
Both passages discuss the concept of a universal or world soul that manifests through various levels of existence. They also explore the idea of a higher, spiritual reality that underlies and animates the physical world.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 220 (part 2)
“In some cases it communicates its force by permanent presence the life principle in plants for instance- in other cases it withdraws after imparting its virtue- for instance where from the putridity of dead animal or vegetable matter a mult…”
Both passages discuss the concept of a universal life force or World-Soul that permeates all beings and phenomena. They explore the hierarchical nature of life and consciousness, from individual entities to larger, encompassing systems.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 352
“Section 32 32. If we can trace neither to material agencies [blind elements] nor to any deliberate intention the influences from without which reach to us and to the other forms of life and to the terrestrial in general, what cause satisfac…”
Both passages discuss the concept of a unified, living universe with a World-Soul or All-Soul that encompasses all individual beings and phenomena. They explore the interconnectedness and hierarchical nature of life and consciousness within this universal framework.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 355 (part 1)
“Section 35 35. But we must give some explanation of these powers. The matter requires a more definite handling. How can there be a difference of power between one triangular configuration and another? How can there be the exercise of po…”
Both passages discuss the concept of a unified, living universe with a soul or consciousness that encompasses all individual beings. They explore the idea of a higher, all-encompassing entity that connects and influences all parts of the universe, though they come from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 358
“Section 38 38. Whatever springs automatically from the All out of that distinctive life of its own, and, in addition to that self-moving activity, whatever is due to some specific agency- for example, to prayers, simple or taking the form o…”
Both passages discuss the concept of a unified, interconnected universe with a higher, divine intelligence or soul. Passage A from Ouspensky's 'Tertium Organum' explores the idea of a 'World-Soul' and the interconnectedness of all life, while Passage B from 'Select Works' describes the All as a unified system with various influences and a divine coordination.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 362
“Section 42 42. It follows that, for the purposes which have induced this discussion, the stars have no need of memory or of any sense of petitions addressed to them; they give no such voluntary attention to prayers as some have thought: it…”
Both passages explore the concept of a unified, interconnected universe with a underlying consciousness or soul. Passage A discusses the 'World-Soul' and the idea of a higher rationality and life-activity that encompasses all phenomena, while Passage B describes the 'All' as a unified system where all things are interconnected and influenced by higher beings.
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◆neoplatonism|Select Works of Plotinus|Select Works, Section 657 (part 2)
“We cannot be content with the conviction of their goodness on the ground of their origin in that realm: we do not deny that things deriving Thence are good, but our subject demands that we discover the mode by which they come to possess tha…”
Both passages explore the concept of a universal soul or life principle that permeates all levels of existence, from the smallest entities to the entire cosmos. They both discuss the hierarchical nature of life and rationality, with Ouspensky focusing on the noumenon and the World-Soul, and Plotinus on the Reason-Principle and the ensouled nature of all elements.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Second Dialoguee
“Now, it must be said that the outcome of the mind is that alone which is always by it desired, sought for, and embraced, and that which is more enjoyed than anything else, with which it is filled, comforted and becomes better,—that is Truth…”
Both passages explore the concept of a higher, unifying principle or soul that underlies the visible universe. Passage A discusses the 'World-Soul' and the idea of a composite being, while Passage B delves into the pursuit of Truth as an incorporeal, unifying principle that transcends the physical world.