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Tertium Organum (P.D. Ouspensky) · 151 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XIX (part 2)

A little more, and in every separate branch of science that which it does not know will become greater than that which it knows . In every department science itself is beginning to repudiate its p. 234 own foundations. A little more, and science in its entirety will ask, "Where am I?" Positive thinking—which conceived of its problem as the deducing of general conclusions from the findings of each separate science and all of them combined—will feel itself compelled to deduce conclusions from that which science does not know. Then all the world will see before it the colossus with feet of clay, or rather without any feet at all, but with a formidable misty body, hanging in the air. For a long time philosophy has realized the lack of feet of this colossus, but the majority of cultivated mankind is still hypnotized by positivism, which sees something in place of those feet. How-ever, it will be necessary to part company with this illusion very soon. Mathematics, lying at the very foundation of positive knowledge, and to which exact science always pointed with pride, as to its subject and vassal, is in reality now denying all positivism. Mathematics was included in the cycle of positive sciences only by mistake, and soon indeed mathematics will become the principal weapon AGAINST POSITIVISM. By positivism I mean, in this connection, that system which affirms, in contradiction to Kant, that the study of phenomena can bring us nearer to things in themselves, i.e., which affirms that by going along the path of the study of phenomena we can come to an understanding of causes, and—this is important—which regards physico-mechanical phenomena as the cause of biological and psychic phenomena. The usual positivistic view denies the existence of the hidden side of life , i.e., it finds that the hidden side consists of electro-magnetic phenomena and opens to us only little by little—and that the progress of science consists in the gradual unveiling of the hidden. "This is not known as yet," says the positivist, when his attention is called to something 'hidden,' " but it will be known . Science, going by the same path that it has gone up to now, will discover this also. Five hundred years ago, Europe did not know of the existence of America; seventy years ago we did not know of the existence of bacteria; twenty-five years ago we did not know of the existence of radium. But America, bacteria and radium are all discovered now. Similarly and by the same methods, and by such methods only, will be discovered everything that is to be discovered. p. 235 [paragraph continues] The apparatuses are being perfected, the methods, processes and observations are being refined. That which we did not even suspect a hundred years ago, has now become a generally known and generally understood fact. Everything that is possible to be known will become known after this manner." Thus do the adherents of the positivistic viewpoints speak, but at the foundation of these reasonings lies a deep delusion. The affirmation of positivism would be quite true did positivism move uniformly in all directions of the unknown; if sealed doors did not exist for it; if in the multitude of questions the principal questions did not remain just as obscure as in those times when science did not exist at all. We see that enormous regions are closed utterly to science, that it never penetrated into them, and worst of all it made not a single step in the direction of these regions. There are multitudes of problems the solving of which science has not even attempted ; problems in the presence of which the contemporary scientist, armed with all his science, is as helpless as a savage or a four-year-old child. Such are the problems of life and death, the problems of space and time, the mystery of consciousness, etc., etc.
Themes
Apophatic Theologytheology

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

The passage critiques the positivist claim that studying phenomena can reveal 'things in themselves,' suggesting limits to affirmative knowledge similar to apophatic negation.

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Divine Hiddennesstheology

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

The text refers to a 'hidden side of life' and 'sealed doors' that are closed to science, indicating a reality concealed beyond ordinary perception.

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Gnosis Direct Knowledgesoteriology

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

The passage advocates for deducing conclusions from what science does not know, suggesting a higher form of knowledge beyond empirical data.

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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 passage describes cultivated mankind as 'hypnotized by positivism,' aligning with the concept of ordinary humans living in a state of mechanical sleep or hypnosis.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The text establishes an ontological opposition between positivist phenomena and the hidden reality or 'things in themselves' that science cannot reach.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The passage explicitly references a 'hidden side of life' and 'sealed doors' to science, implying esoteric knowledge inaccessible to the hypnotized majority.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The author uses paradoxical imagery, such as a colossus 'without any feet at all,' to destabilize ordinary understanding of scientific stability.

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Related passages · 5 parallels
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 critique the limitations of conventional knowledge systems (science in Passage A and Dialectic in Passage B) and emphasize the existence of deeper, more fundamental truths that these systems cannot fully grasp. They both point towards a higher form of understanding beyond the current scope of their respective fields.
neoplatonism|Select Works of Plotinus|Select Works, Section 535
Section 28 28. Many as are the objections to this theory, we pass on for fear of the ridicule we might incur by arguing against a position itself so manifestly ridiculous. We may be content with pointing out that it assigns the primacy to t…”
Both passages critique a dominant philosophical or scientific perspective (positivism in Passage A and materialism in Passage B) for its limitations in understanding fundamental aspects of reality. They both argue that these perspectives fail to address the most profound questions about existence, consciousness, and the nature of reality.
neoplatonism|Select Works of Plotinus|Select Works, Section 543
Section 5 5. A first point demanding consideration: Bodies- those, for example, of animals and plants- are each a multiplicity founded on colour and shape and magnitude, and on the forms and arrangement of parts: yet all these elements spri…”
Both passages critique the limitations of empirical and positivistic approaches to understanding reality. They highlight the inadequacy of these methods in addressing fundamental questions about existence, consciousness, and the nature of reality.
neoplatonism|Select Works of Plotinus|Select Works, Section 558
Section 20 20. We may thus distinguish two phases of Intellect, in one of which it may be taken as having no contact whatever with particulars and no Act upon anything; thus it is kept apart from being a particular intellect. In the same wa…”
Both passages critique the limitations of conventional knowledge systems. Passage A critiques positivism's inability to address fundamental questions, while Passage B discusses the relationship between universal and particular intellects, highlighting the limitations of specific sciences.
neoplatonism|Select Works of Plotinus|Select Works, Section 566
Section 5 5. These are incontrovertible facts in regard to the pseudo-substance of the Sensible realm: if they apply also in some degree to the True Substance of the Intellectual, the coincidence is, doubtless, to be attributed to analogy a…”
Both passages discuss the limitations of current knowledge and the inadequacy of existing frameworks to explain fundamental aspects of reality. Passage A critiques positivism and its inability to address profound questions about life, death, and consciousness, while Passage B explores the relationship between universal intellect and particular intellects, highlighting the potential and actual existence of knowledge.