Tertium Organum

only
be dualistic, i.e. it has to recognize 
two principles',
motion and thought. Our 
concepts are connected with language. Our language is 
profoundly dualistic.
It is a 
terrible drag. I have already said once before, what a drag language is on our thought, 
making it impossible to express the relationships of the 
existing 
universe. In our 
language there is only one 
eternally becoming 
universe. The 'Eternal Now' cannot be 
expressed in our language. 
Thus our language depicts to us an admittedly false universe: 
dual, 
when in reality it 
is 
one,
and 
eternally becoming,
when in reality it is 
eternally existing. 
If we realize how much this fact changes everything, if we understand to what extent 
our language hides from us the true picture of 

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the world, we shall see that it is not only difficult but 
absolutely impossible
to 
express in our language the true relationships of things of the 
real
world. 
This difficulty can be overcome only by the formation of new concepts and 
expanded analogies. 
Later I shall make clear the principles and methods of this expansion, 
methods and principles which we already possess and which can be extracted 
from the store of our knowledge. For the moment it is important to establish 
one thing -
THE NEED OF UNIFORMITY 
- the monistic character of the universe. . 
. . 
As a matter of principle,
it is immaterial what to regard as 
the beginning:
spirit or matter. What is important is to admit their 
oneness. 
But what then is matter? 
On the one side it is a 
logical concept,
i.e. a 
form of thinking.
No one has 
ever seen 
matter,
nor will he ever see it: matter can only be 
thought.
On the 
other hand it is -
illusion 
taken for reality. Matter is a section of 
something,
a 
non-existent, imaginary section. But that of which matter is a section does 
exist. It is the real, 
four-dimensional world,
perhaps a many-dimensional 
world. 
Wood, the substance from which a table is made, exists but we do not know 
the true nature of its existence. All we know about it is the form of our 
perception of it. 
And, if we are no longer there, it will continue to exist, but only for a 
perception working in the same way as ours. 
But 
in itself this
substance exists in some entirely different manner, 
HOW
, 
we do not know. 
One thing is certain; it does not exist in space and time ­
these forms we impose on it. Probably all 
similar wood
of different centuries 
and different parts of the world forms one mass -one body, perhaps 
one being.
It is certain that the particular substance (or part of substance) from which this 
table is made, has 
no separate existence other than in our perception.
We do 
not understand that a 
thing
is only an artificial 
definition 
by our senses of 
some undefinable cause which infinitely transcends the 
thing.
But a 
thing
may acquire an individual and separate soul of its own. And in 
that case a thing exists independently of our perception. Many things possess 
such souls, especially 
old things,
old houses, old books, works of art, etc. 
But what grounds have we for thinking that there exists in the world a mind 
other than our human one and that of animals and plants? 

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First of all, of course, the thought that everything in the world is alive and 
animated and that manifestations of life and animation must exist on all 
planes and in all forms. But we can see mind only in forms analogous to ours. 
The most important thing is that we have no reason to consider our mind as 
the only and highest form existing in the universe. 
The question stands thus How could we learn about the existence of the 
mind of other sections of the world, if they exist? 
By two methods, through 
COMMUNICATION
, 
EXCHANGE OF THOUGHTS 
and by 
means of 
CONCLUSIONS BY ANALOGY
. 
For the first it is necessary that our mental life should itself become similar 
to theirs, should transcend the limits of the three-dimensional world, i.e. a 
change of our form of perception and representation is required. 
The second may result from a gradual expansion of the faculty of drawing
analogies. In trying to think outside the usual categories, in trying to look at 
things and ourselves from a new angle, and simultaneously from many 
angles, in trying to liberate our thinking from the customary partitions of time 
and space, we gradually begin to notice analogies between things, where 
previously we had seen nothing at all. Our mind grows, and with it grows the 
capacity of drawing analogies. With every new degree reached, this capacity
broadens and enriches our mind. Each moment we advance more rapidly, 
each new step becomes easier. Our mental life becomes