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Tertium Organum (P.D. Ouspensky) · 216 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XXIII (part 18)

And in those who do not possess it in some sort already, it cannot be created by any culture whatever, in the same way that no kind or amount of culture will make an animal speak the language of man. The possibility of the manifestation of cosmic consciousness cannot be inoculated artificially. A man is either born with or without it. This possibility can be throttled or developed, but it cannot be created. Not all can learn to discern the real from the false; but he who can will not receive this gift of discernment free. This is a thing of great labor, a thing of great work, which demands boldness of thought and boldness of feeling. Footnotes 311:1 This division constitutes Dr. Bucke's principal error. Human consciousness, i.e., the consciousness of the enormous majority of men, is "simple consciousness"; "self-consciousness," like "cosmic consciousness," exists only in a flash. 312:1 See the comment 1, p. 321. 313:1 See the comment 2, p. 321. 315:1 Among whom was Edward Carpenter. 318:1 See the comment 3, p. 322. 322:1 See p. 292. Quotation from Mabel Collins' book. 324:1 Dr. Bucke makes a very important error concerning self-consciousness. In his opinion "simple consciousness" characterizes an animal and "self-consciousness" characterizes a man. But as a matter of fact a prolonged self-consciousness during sensation, feeling or thinking is a very rare phenomenon in man, usually that which is called self-consciousness is simply thought and it goes post factum . True self-consciousness exists in man only potentially, and, if it manifests itself, it does so only by moments. These moments of self-consciousness should not be identified with prolonged self consciousness. Prolonged self-consciousness is already "a new consciousness," and there is the possibility of moments of cosmic consciousness, which in the course of further development may, in turn, become prolonged.
Themes
Inner Lightanthropology

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

The 'possibility' of cosmic consciousness is described as something one is born with, suggesting an inner potential or spark residing within the human person.

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Gnosis Direct Knowledgesoteriology

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

[auto] It emphasizes the labor required to discern the real from the false as a gift of knowledge rather than faith or culture.

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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.

[auto] The passage explicitly contrasts the 'simple consciousness' of the enormous majority with higher states, noting it cannot be artificially created like animal speech, which aligns perfectly with the definition of mechanical humanity in Ouspensky's system.

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Pneumatic Electsoteriology

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

[auto] The passage states that not all can learn higher consciousness and one is born with or without the possibility, implying an innate spiritual elite.

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Self Knowledgesoteriology

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

[auto] The text extensively critiques and defines true self-consciousness versus ordinary thought as a rare phenomenon requiring discernment.

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Spiritual Ascentpraxis

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

[auto] The passage describes the development and manifestation of consciousness states from simple to cosmic through further development.

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Related passages · 6 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 6)
The human selfhood will then follow in its perceptions the Spirit of God, tremblingly and in the joy of humility, and become able to see what is contained in time and in eternity. Everything is near to a soul in that state, for the soul is…”
Both passages discuss the nature of higher consciousness or spiritual awareness, emphasizing that it is not something that can be artificially acquired but rather something that must be developed or given. They also highlight the rarity and difficulty of attaining such a state.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 2 (part 2)
That Will, by conceiving of its own self, thereby creates a mirror within its own self. The same takes place in the microcosm of man. By conceiving of his own self man creates a mirror in which he " feels " his own self, and thereby he be…”
Both passages discuss the nature of consciousness and its development, with Passage A focusing on the potential for cosmic consciousness and Passage B on divine self-consciousness. Both emphasize the idea that higher forms of consciousness are not artificially created but are inherent and can be developed through inner work and self-reflection.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 1)
p. 140 CHAPTER VII. MAN. "God created man in His own image. Male and female ( in one ) created He them." Man in his cosmic aspect is a being very superior to that which is commonly looked upon as a "man," and which is described in books…”
Both passages discuss the nature of higher consciousness and its manifestation in humans. Passage A from Ouspensky's 'Tertium Organum' talks about 'cosmic consciousness' and its potential development, while Passage B from Hartmann's 'The Life and Doctrines of Jacob Boehme' describes man's cosmic aspect and the divine powers within him. Both emphasize the rarity and the profound nature of higher consciousness.
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 nature of higher consciousness and its manifestation. Passage A from Ouspensky's 'Tertium Organum' talks about cosmic consciousness and its potential development, while Passage B from the mystical tradition discusses the internal and external consciousness and the manifestation of the spiritual sun within the soul. Both emphasize the rarity and the potential for higher states of consciousness.
neoplatonism|Select Works of Plotinus|Select Works, Section 280 (part 2)
But intellection does not mean self-ownership; it means turning the gaze towards the Primal: now the act of intellection is itself the Primal Act, and there is therefore no place for any earlier one. The Being projecting this Act transcend…”
Both passages discuss the nature of higher consciousness and its relationship to the ultimate reality or the divine. They explore the idea that the highest form of existence or consciousness transcends ordinary intellection or self-awareness, though they do so within different philosophical and mystical frameworks.
neoplatonism|Select Works of Plotinus|Select Works, Section 283
Section 1 1. In the Intellectual Kosmos dwells Authentic Essence, with the Intellectual-Principle [Divine Mind] as the noblest of its content, but containing also souls, since every soul in this lower sphere has come thence: that is the wor…”
Both passages discuss the nature of higher consciousness and its relationship to ordinary human consciousness. They both emphasize that higher states of consciousness are not commonly experienced and are distinct from ordinary self-consciousness.