← Home
Tertium Organum (P.D. Ouspensky) · 159 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XX (part 3)

Mathematics, or the science of magnitudes, is that system which studies the quantitative relations between things; logic, or the science of concepts, is that system which studies the qualitative (categorical) relations between things. Logic has been built up quite in the same way as mathematics. As with logic, so also with mathematics (at least the generally known mathematics of "finite" and "constant" quantities), both were deduced p. 247 by us from the observation of the phenomena of our world. Generalizing our observations, we gradually discovered those relations which we called the fundamental laws of the world. In logic, these fundamental laws are included in the axioms of Aristotle and of Bacon. A is A . ( That which was A will be A .) A is not Not-A . ( That which was Not-A will be Not-A .) Everything is either A or Not-A . Everything will be either A or Not-A . The logic of Aristotle and Bacon, developed and supplemented by their many followers, deals with concepts only . Logos, the word, is the object of logic. An idea, in order to become the object of logical reasoning, in order to be subjected to the laws of logic, must be expressed in a word. That which cannot be expressed in a word cannot enter into a logical system. More-over a word can enter into a logical system, can be subjected to logical laws, only as a concept . At the same time we know very well that not everything can be expressed in words . In our life and in our feelings there is much that cannot be expressed in concepts. Thus it is clear that even at the present moment, at the present stage of our development, not everything can be entirely logical for us. There are many things which in their substance are outside of logic altogether. This includes the entire region of feelings, emotions, religion. All art is just one entire illogicality; and as we shall presently see, mathematics , the most exact of sciences, is entirely illogical. If we compare the axioms of the logic of Aristotle and of Bacon with the axioms of mathematics as it is commonly known, we find between them complete similarity. The axioms of logic, A is A . A is not Not-A . p. 248 Everything is either A or Not-A . fully correspond to the fundamental axioms of mathematics, to the axioms of identity and difference. Every magnitude is equal to itself. The part is less than the whole. Two magnitudes, equal separately to a third, are equal to each other, etc . The similarity between the axioms of mathematics and those of logic extends very far, and this permits us to draw a conclusion about their similar origin. The laws of mathematics and of logic are the laws of the reflection of the phenomenal world in our receptivity and in our reasoning faculty. Just as the axioms of logic can deal with concepts only, and are related solely to them, so the axioms of mathematics apply to finite and constant magnitudes only, and are related solely to them. THESE AXIOMS ARE UNTRUE IN RELATION TO INFINITE AND VARIABLE MAGNITUDES, just as the axioms of logic are untrue even in relation to emotions, to symbols, to the musicality and the hidden meaning of words , to say nothing of those ideas which cannot be expressed in words. What does this mean? It means that the axioms of logic and of mathematics are deduced by us from the observation of phenomena , i.e., of the phenomenal world, and represent in themselves a certain conditional incorrectness , which is necessary for the knowledge of the unreal "subjective" world—in the true meaning of that word. ______ As has been said before, we have in reality two mathematics . One, the mathematics of finite and constant numbers , represents a quite artificial construction for the solution of problems based on conditional data.
§ Ask Guru about this passage →
Themes
Apophatic Theologytheology

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

[auto] The passage emphasizes that not everything can be expressed in concepts or words, aligning with the via negativa regarding true reality beyond logic.

All passages →
Cosmic Dualismtheology

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

[auto] The text distinguishes between the phenomenal world (subjective/unreal) and a higher reality where standard axioms fail, establishing an ontological opposition.

All passages →
Gnosis Direct Knowledgesoteriology

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

The text implies a need for knowledge beyond logic and words to understand the true nature of reality.

All passages →
Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The term 'Logos' is explicitly defined as 'the word' and the object of logic, linking it to ordering principles though not explicitly divine creation here.

All passages →
Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] It explicitly states that binary logical axioms like 'A is not Not-A' are untrue in relation to infinite and variable magnitudes.

All passages →
Paradox As Teachingethics

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

[auto] The author uses paradoxical statements such as 'mathematics... is entirely illogical' to challenge ordinary understanding of axioms.

All passages →
Related passages · 8 parallels
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter III-b
Now in the former treatises the course of the argument, as it came down from the highest to the lowest categories, embraced an ever-widening number of conceptions which increased at each stage of the descent, but in the present treatise it…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1l
Need is there to understand that in proper truth we do but use the elements and syllables and phrases and written terms and words as an aid to our senses; inasmuch as when our soul is moved by spiritual energies unto spiritual things, our s…”
Shared concept: Apophatic Theology — Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 426
Section 10 10. We have shown the inevitability of certain convictions as to the scheme of things: There exists a Principle which transcends Being; this is The One, whose nature we have sought to establish in so far as such matters lend them…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 4)
28.) "In Paradise the substance of the divine world penetrated the substance belonging to time, comparable to the power of the sun penetrating a fruit growing on a tree, and endowing it with such qualities as render it lovely to the sight a…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 200
Section 13 13. And we must not despise the familiar observation that there is something more to be considered than the present. There are the periods of the past and, again, those in the future; and these have everything to do with fixing w…”
Shared concept: Logos — The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 8)
They are fire-flames, illumined by the light of God, but we attain the great fountain of meekness and love which is welling up within the holy essentiality of God." 1 ( Menschwerdung , i. 5.) Man comprises all three principles: the princip…”
Shared concept: Cosmic Dualism — Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter IV
Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divine] foreknowledge, and divine intellections, and renders us in reality divine. It likewise causes us to b…”
Shared concept: Gnosis Direct Knowledge — Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1c
And the perfect Peace guards each several individuality unalloyed by Its providential gift of peace, keeping all things without internal or mutual discord or confusion, and establishing all things, in the power of unswerving stability, so a…”
Shared concept: Paradox As Teaching — Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight. (derived)