← Home
Tertium Organum (P.D. Ouspensky) · 214 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XXIII (part 16)

329 cases it is more correct to regard them all as the highest types in their own evolution. The absence of intermediate forms makes this view much more probable than that which is usually accepted, and which gives such rich material for discussions about the obligatory and inevitable perfection of all—"perfection" from our standpoint. The views propounded here are indeed more difficult than the usual evolutionary point of view, just as the conception of the living world as an entire organism is more difficult; but this difficulty must be surmounted. I have said already that the real world must be illogical from the usual points of view, and by no means can it be made simple and comprehensible to one and all. The theory of evolution is in need of many corrections, additions, and much development. If we consider the existing forms on any given plane, it will be quite impossible to declare that all these forms evolved from the simplest forms on this plane. Some undoubtedly evolved from the lowest ones; others resulted from the process of degeneration of the higher ones; a third class developed from the remnants of some evolved form—while a fourth class resulted as a consequence of the incursion into the given plane of the properties and characteristics of some higher plane. It is certainly impossible to regard these complex forms as developed by an evolutionary process upon the given plane. The below classification will show more clearly this correlation of forms of manifestation of consciousness, or of different states of consciousness. First form . A sense of one-dimensional space in relation to the outer world. Everything transpires on a line, as it were. Sensations are not differentiated. Consciousness is immersed in itself, in its work of nutrition, digestion and assimilation of food, etc. This is the state of the cell, the group of cells, of tissues and organs of the body of an animal, of plants and lower organisms. In a man this is the "instinctive mind." Second form . A sense of two-dimensional space. This is the state of the animal. That which is for us the third dimension, for it is motion. It already senses, feels, but does not think. Everything that it sees appears to it as genuinely real. Emotional life and flashes of thought in a man. Third form . A sense of three-dimensional space. Logical p. 330 thinking. Philosophical division into I and Not-I. Dogmatic religions or dualistic spiritism. Codified morality. Division into spirit and matter. Positivistic science. The idea of evolution. A mechanical universe. The understanding of cosmic ideas as metaphors. Imperialism, "historical materialism," socialism, etc. Subjection of the personality to society and law. Automatism. Death as the extinction of the personality. Intellect and flashes of self-consciousness. Fourth form . Beginning of the understanding of four-dimensional space. A new concept of time. The possibility of more prolonged self-consciousness. Flashes of cosmic consciousness. The idea and sometimes the sensation of a living universe. A striving toward the wondrous. Sensation of infinity. Beginning of self-conscious will and moments of cosmic consciousness. Possibility of personal immortality. Thus the third form includes that "man" whom science studies. But the fourth form is characteristic of the man who is beginning to pass out of the field of observation of positivism and logical understanding. The table at the end of the book is a summing up of the contents of the entire book, and shows more in detail the correlation of the observed forms of consciousness in the living world and in man." EVOLUTION OR CULTURE?
Themes
◆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 passage emphasizes the 'correlation of forms of manifestation of consciousness... in the living world and in man,' reflecting the axiom that levels mirror each other.

All passages →
◆Divine Sparkscosmology

Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.

The mention of 'incursion... of properties and characteristics of some higher plane' into lower forms hints at fragments of higher reality present in lower states.

All passages →
◆Infinite Cosmoscosmology

The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.

The Fourth Form includes the 'Sensation of infinity' and the idea of a 'living universe,' aligning with doctrines of boundless reality.

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.

By correlating forms of consciousness in the living world with those in man, the text treats the human being as a reflection of cosmic structures.

All passages →
◆Paradox As Teachingethics

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

The author states the 'real world must be illogical from the usual points of view,' using contradiction to challenge standard evolutionary and logical assumptions.

All passages →
◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The classification from First Form to Fourth Form implies a staged progression or ascent of consciousness toward higher states like 'cosmic consciousness.'

All passages →
◆Tripartite Soulanthropology

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

The text delineates three forms of consciousness in man: 'instinctive mind,' 'Emotional life,' and 'Intellect,' mapping to the threefold structure of human functioning.

All passages →
◇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.

[auto] The text outlines four distinct forms of consciousness manifesting in a hierarchical structure from cells to cosmic awareness.

All passages →
◇Gnosis Direct Knowledgesoteriology

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

[auto] Higher understanding is described as direct 'cosmic consciousness' beyond logical positivism and dogma.

All passages →
◇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.

[auto] The passage explicitly contrasts ordinary man characterized by 'Automatism' and 'logical thinking' with higher forms of consciousness, aligning directly with the Gurdjieff-Ouspensky concept of mechanical humanity.

All passages →
◇Mystical Unionsoteriology

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

[auto] The fourth form involves a sensation of infinity and the idea of a living universe, implying union with the whole.

All passages →
◇Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] Consciousness levels are defined by spatial dimensions (one to four-dimensional space) as structural principles.

All passages →
◇Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] Self-consciousness is highlighted as a key differentiator between lower and higher forms of human existence.

All passages →
◇Unity Of Beingtheology

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

[auto] The passage advocates viewing the living world as an entire organism rather than separate entities.

All passages →
Related passages · 8 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 3)
“7.) "We cannot reasonably suppose any formation or differentiation to have existed in the eternal One from which, or according to which (formation) something could have been made; for if such a form, or predisposition to making a form, had…”
Both passages discuss the nature of evolution and the complexity of consciousness or divine creation. Passage A explores different forms of consciousness and their evolution, while Passage B delves into the divine nature of creation and its unfathomable mystery, both highlighting the limitations of human understanding and the intricate processes involved.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIa
“But neither must we admit that cause of the distinction of these genera which you subjoin, viz. “ that it is an arrangement with reference to different bodies; as, for instance, 39 of Gods to etherial bodies, but of dæmons to aerial bodies…”
Both passages discuss the evolution and classification of consciousness or forms of being, emphasizing the limitations of conventional understanding and the need for a more complex, multidimensional perspective. They share a focus on the hierarchical nature of existence and the interplay between different levels of reality.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 126
“Section 4 4. The present existence of the Ideal-Forms has been demonstrated elsewhere: we take up our argument from that point. If, then, there is more than one of such forming Ideas, there must of necessity be some character common to all…”
Both passages explore the nature of consciousness and reality, proposing different forms or states of existence. Ouspensky's passage outlines different forms of consciousness and their evolution, while Plotinus' passage discusses the nature of the Ideal-Forms and the substratum that accepts these forms. Both delve into metaphysical and evolutionary concepts, showing a genuine conceptual parallel.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 128
“Section 6 6. We are led thus to the question of receptivity in things of body. An additional proof that bodies must have some substratum different from themselves is found in the changing of the basic-constituents into one another. Notice t…”
Both passages explore the idea of different forms or states of consciousness and the nature of reality. Ouspensky discusses various forms of consciousness and their evolution, while Plotinus talks about the Intelligible Realm and the concept of Matter and form. Both delve into metaphysical and philosophical concepts of existence and consciousness.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 539
“Section 1 1. We have examined the proposed "ten genera": we have discussed also the theory which gathers the total of things into one genus and to this subordinates what may be thought of as its four species. The next step is, naturally, to…”
Both passages explore the nature of existence and consciousness, proposing different forms or categories to understand the complexity of reality. They share a philosophical inquiry into the structure of being and consciousness, though from different traditions and perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 546 (part 2)
“In so doing, we shall not withhold Identity and Difference from the subsequents of the Intellectual order; the thing of Sense has, it is clear, a particular identity and a particular difference, but Identity and Difference have the generic…”
Both passages explore the nature of existence and consciousness, proposing different forms or categories to understand the complexity of reality. Ouspensky's passage discusses various states of consciousness and their evolutionary processes, while the second passage from Plotinus examines the nature of Being and its distinction from Becoming, both seeking to classify and understand the fundamental aspects of existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 563
“Section 2 2. Our first observations must be directed to what passes in the Sensible realm for Substance. It is, we shall agree, only by analogy that the nature manifested in bodies is designated as Substance, and by no means because such te…”
Both passages explore the nature of consciousness and reality, proposing classifications of different states or forms. Ouspensky's passage discusses evolutionary forms of consciousness, while the second passage from Plotinus' Enneads discusses the classification of substances in the sensible realm. Both texts aim to understand the complexity and layers of existence, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 573
“Section 12 12. It follows that we must allow contrariety to Quantity: whenever we speak of great and small, our notions acknowledge this contrariety by evolving opposite images, as also when we refer to many and few; indeed, "few" and "many…”
Both passages explore the nature of consciousness and reality, proposing classifications of different states or forms. Ouspensky's passage outlines different forms of consciousness and their characteristics, while Plotinus' passage discusses the nature of substance and becoming in the sensible realm, proposing classifications and analogies. Both seek to understand and categorize complex phenomena.