Tertium Organum

beauty,
i.e. a particular kind of emotional knowledge. Art finds 
this beauty in everything and makes a man feel it and thus 
know. 
Art is a 
powerful instrument for the knowledge of the noumenal world: mysteries, 
one deeper and more amazing than the other, become revealed to man's 
vision if he holds the magic key. But the mere 
thought
that this mystery is not 
for knowledge but for enjoyment destroys all the enchantment. As soon as art 
begins to enjoy the beauty already 
found, instead of seeking new beauty,
all 
progress is checked, and art becomes transformed into a useless aestheticism 
surrounding man with a wall and preventing him from seeing further. 
The 
search for beauty
is the aim of art, just as the search for God and 
truth
is the 
aim of religion. Like art, religion no longer progresses when it ceases to 
seek 
God and truth and begins to think that it has found them. This idea is 
expressed in the Gospels: 'Seek . . . the kingdom of God and his 
righteousness. . . .'It does not say you will find, but only, seek. 
Science, philosophy, religion and art are forms of knowledge. The method of 
science is observation, calculation, experience; the method of philosophy is 
speculation; the method of religion and art is moral or aesthetic 
emotional 
suggestion. But science, philosophy, religion and art really begin to serve 
true knowledge
only when they begin to manifest intuition, i.e. the sensing
and finding of some inner qualities in things. Actually one may say - and 
perhaps it will be most correct - that the aim of even purely intellectual 
scientific and philosophical systems is not at all to give men certain 
information, but to raise man to a height of thought and feeling where he 
himself can pass to the new and higher forms of knowledge, to which art and 
religion are closest. 
Moreover, it should be borne in mind that the very division of science, 
philosophy, religion and art shows their incompleteness. A complete religion 
embraces religion, art, philosophy and science; a 

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complete art embraces art, philosophy, science and religion; complete science, 
complete philosophy will embrace religion and art. A religion contradicting science 
and a science contradicting religion are equally false. 

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CHAPTER 19 
The intellectual method. Objective knowledge. The limits of objective knowledge. 
Possibility of expanding knowledge by the application of the psychological method. 
New forms of knowledge. The ideas of Plotinus. Different forms of consciousness. 
Sleep (potential slate of consciousness). Dreams (consciousness enclosed within 
itself, reflected from itself). Waking consciousness (dualistic sensation of the world). 
Ecstasy ('going out of oneself'). 'Turiya' (the absolute consciousness of all as of 
oneself). 'The drop absorbing the ocean.' 'Nirvana.' 
Having established the 
principle of 
the possible unification of the forms of 
our knowledge, we must now see if this unification has been realized 
anywhere; how it may be realized; and whether it will be realized in an 
entirely new form
or whether 
one of the existing forms 
will embrace all the 
others. 
For this we shall have to return to the fundamental principles of our 
knowledge and compare the possible chances of development possessed by
different ways. In other words, we must attempt to find out which way and 
which method leads one quickest of all to new knowledge. 
To a certain extent we have already established this concerning the