Tertium Organum

length 
of the moment 
may be different on different planes. 
2 There is nothing there measurable by our measures, nothing 
commensurable
with 
our solids, nothing that is 
more
or 
less
than our solids. There is nothing lying to the 
right or the left, above or below our solids. Nothing 
resembling
our solids, lines or 
figures. Yet, at the same time, all this may be. Different 
points
of our space divided for 
us by long distances, must be adjacent there. 'Proximity' or 'distance' are determined 
there by inner 'affinity' or 'divergence', by sympathy or antipathy, i.e. by properties 
which seem to us subjective. 
3 There is no matter there, nor motion. There is nothing that may be weighed or 
photographed, or expressed in formulae of physical energy. There is nothing that has 
form, colour
or 
smell. 
Nothing possessing the qualities of physical bodies. At the same 
time, with the understanding of certain laws, the properties of the world of causes may 
be studied in the categories which have been enumerated. 
4 There is nothing dead or unconscious there. Everything lives, everything breathes, 
everything thinks, everything feels, everything is conscious and everything speaks. 
5 Axioms of our mathematics cannot be applied in that world, because there is 
nothing 
finite
there. Everything there is infinite and, from our point of view, 
variable. 
6 Laws of our logic cannot operate there. From the point of view of our logic that 
world is 
outside logic.
It is the domain the laws of which are expressed in 
TERTIUM 
ORGANUM
. 
7 The 
multiplicity of our
world cannot exist there. 
Everything is 

---

the whole.
And every separate speck of dust, let alone every separate life and 
every conscious being, lives one life with the whole and includes 
all the 
whole
in itself. 
8 In that world there can be none of the 
duality 
of our world. 
Being
there is 
not opposed to 
non-being. Life
is not opposed to 
death. 
On the contrary, the 
one includes the other. Unity and multiplicity, motion and immobility; 
oneness and divisibility, good and evil, truth and falsehood - all these 
divisions are impossible there. 
Everything subjective is objective, and 
everything objective is subjective. 
That world is the world of the 
unity of 
opposites. 
9 The sense of the reality of that world must be accompanied by a sense of 
the 
unreality
of this world. At the same time no difference between the real 
and the unreal can exist there, just as there cannot be any difference between 
the subjective and the objective. 
10 
That world
and 
our world
are not two different worlds. The world is 
one. That which we call 
our
world is only 
our incorrect representation of the 
world,
the world seen through a narrow slit. We begin to sense 
that world
as 
the miraculous, 
i.e. as something opposed to the reality of 
this world.
At the 
same time 
this world, 
the earthly world, begins to appear unreal. 
11 But everything said so far will not define our relation to that world, so 
long as we do not realize that even in comprehending it we will not embrace 
it in its entirety, i.e. in all the variety of relations existing within it, but will 
think of it only in one or another aspect. 
12 What has been said about the world of causes refers also to the