Tertium Organum (P.D. Ouspensky) · 221 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon
Page 29 (part 2)
Consciousness as in sleep without dreams.
Simple consciousness.
"It pains me," but the impossibility of saying, "I am conscious that it pains me." The reflected state of consciousness.
Vision as in dreams.
The passive state of consciousness.
The ability to think of one's states of consciousness.
The division of I and Not-I.
Active consciousness.
The moment when further evolution can be conscious only .
The commencement of self-consciousness.
Ecstatic states.
Transitions to cosmic consciousness.
FORMS OF KNOWLEDGE Unconscious receptivity of the environment, and unconscious reaction to it.
"ADAPTABILITY." The beginnings of attention.
Observation.
The accumulation of instincts.
The recognition of everything sensed as real.
The failure to discriminate between that which is illusory and that which is real.
Experience.
Experimental knowledge.
A complete and deep division and mutual misunderstanding between four forms of knowledge—religion, philosophy, science and art.
The beginning of the development of forms of knowledge.
Mystic knowledge.
A new sensation of time.
The sensation of infinity.
The sensation of the unreality of the phenomenal, visible world.
A knowledge of the hidden substance of things by their outer signs.
Unfoldment of the "world of the wondrous." Co-ordination in a complete whole of religion, philosophy, science and art.
FORMS OF SCIENCE An accumulation of "traces" from the produced reflexes.
The appearance of instinct and the accumulation of simple instincts.
Personal knowledge.
Impotence to communicate experience.
The beginnings of the communication of experience in the training of the young.
Positive science.
Positive philosophy.
Materialism.
Spiritualistic philosophy.
Dogmatic religions.
Spiritism and pseudo-occultism.
Sectarianism.
Dualism.
Matter and spirit.
Separation of different forms of science.
Idealistic philosophy.
Mathematics of the infinite.
Tertium Organum .
Mystical religion.
God and the Cosmos—one.
The sensation of a living and conscious universe.
The union of all sciences into one.
Occultism.
Understanding of " Dharma ," i.e., of laws of relativity.
DIFFERENT BEINGS The lower animal.
Cells of the tissues and organs of the body.
The one-dimensional being.
Vegetative or semi-vegetative life .
The higher animal.
The body of man.
The two-dimensional being.
The absence of duality, divisibility and disharmony.
Animal life .
Man.
A three-dimensional being outwardly and dual inwardly .
Inner warfare.
The impossibility of attaining inner harmony.
The "soul" as the battlefield of the "spirit" and the "flesh." The kingdom of the personal.
Unconscious automatism.
The absence of personal immortality.
The beginnings of the transition to a new type, and a new sensation of space.
Victory of consciousness.
"Men of cosmical consciousness." Triumph of the super-personal principle.
Conscious automatism.
The attainment of inner unity and harmony.
The "soul" as the center of independent actions, The beginnings of personal immortality.
Themes
◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] It distinguishes 'Mystic knowledge' and 'Tertium Organum' as forms of understanding hidden substance beyond ordinary science or religion.
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 lists 'Unconscious automatism' as a characteristic of man and contrasts it with 'Conscious automatism', aligning perfectly with the definition.
All passages →◇Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
[auto] The passage centrally focuses on the development of self-consciousness, observing one's states, and the division of I and Not-I.
All passages →◇Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The passage outlines an evolutionary progression from lower animals to man and finally to 'Men of cosmical consciousness'.
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 text explicitly states 'God and the Cosmos—one' and describes the union of all sciences into one complete whole.
All passages →Related passages · 6 parallels
◆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 explore the progression of consciousness and self-awareness, from basic states to higher, more unified forms. They also discuss the nature of divine consciousness and its reflection in human understanding, albeit within different religious and philosophical frameworks.
◆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 explore the evolution of consciousness and the relationship between the inner and outer worlds, albeit from different mystical traditions. They discuss the progression from lower to higher states of awareness and the unity of all things.
◆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 explore different states of consciousness and knowledge, with Passage A detailing various forms of consciousness and knowledge, and Passage B discussing the nature of intellection and its relationship to The Good. Both texts delve into the hierarchy and evolution of consciousness and understanding, though from different philosophical and mystical traditions.
◆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 explore the nature of consciousness and its evolution, with Passage A detailing various forms of consciousness and knowledge, and Passage B discussing the nature of intellection and its relationship to The Good. Both texts delve into the progression and different states of awareness, though from different philosophical and mystical traditions.
◆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 nature of consciousness, knowledge, and the pursuit of truth, with Passage A detailing various forms of consciousness and knowledge, and Passage B discussing the incorporeal nature of truth and the human soul's pursuit of it. Both texts emphasize the elevation of the mind beyond the physical to attain higher understanding.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Third Dialoguee
“This alone I will not leave (unsaid) that it is not without reason that the affection of the heart is said to be the infinite sea by the apprehension of the eyes.[X] For the object of the mind being infinite, and no definite object being pr…”
Both passages explore the progression of consciousness and knowledge, from basic states to higher, more unified forms. They also discuss the nature of reality and the universe, touching on themes of infinity, unity, and the limitations of human perception and understanding.