Tertium Organum

our
representations and to see the world mentally in other categories. 
* C. H. Hinton, 
A New Era of Thought, 
London, George Allen & Unwin, 1910, p. 
66. 

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Let us imagine 
some
object, say a 
book,
outside time and space. What 
would the latter mean? If we take a book outside time and space, it would 
mean that 
all the books 
that have ever existed, are existing or will ever exist, 
exist together,
i.e. occupy the same place and exist simultaneously, forming 
as it were one book,
including in itself qualities, characteristics and attributes 
of all the books that are possible in the world. When we simply say 
a book, 
we mean 
something 
possessing the general characteristics of all books - it is a 
concept. But the 
book of
which we are now speaking possesses not only the 
general, but also the individual characteristics of all individual books. 
Let us take some other objects: a table, a house, a man. Let us imagine 
them outside time and space. We shall have 
objects
possessing, each of them, 
such an infinitely great number of attributes and characteristics that the 
human mind would be utterly incapable of comprehending them. And if a 
man would wish to comprehend them with his mind, he would be forced to 
divide these objects in some way, to take them first in one sense, in one 
aspect, in one section of their being. What is 'man' outside time and space? It 
would be the whole of mankind, man as a 'species' -
Homo sapiens,
but at the 
same time possessing the characteristics, attributes and peculiarities of 
all 
individual men. It would be I, and you, and Julius Caesar, and the 
conspirators who murdered him, and the newsboy at the corner whom I pass 
every day - all the kings, all the slaves, all the saints, all the sinners - all taken 
together, 
fused 
into one indivisible being of 
man, 
similar to the great tree
which has bark, woody tissue and dead branches, green leaves, blossom and 
fruit. Can our mind understand and conceive such a being?
The idea of such a 'great being' inspired the artist or artists who created the 
Sphinx. 
What then is motion? Why do we sense it if it does not exist? 
Mabel Collins, a theosophical writer of the first period of modern 
theosophy speaks very beautifully about the latter in her poetical 
Story of the 
Year: 
There is no permanence in earth life, and no real meaning, except in the 
contact of personalities, and in the effort of growth. What are called events 
and circumstances and are supposed to be the realities of life are merely 
conditions which produce these contacts and allow of this growth.* 
* Mabel Collins, 
The Story of the Year, A Record of Feast and Ceremonies by the author of 'Light on 
the Path',
London, 1895. 

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In these words there already sounds quite a new understanding of 
the real.
And 
indeed 
the illusion of motion cannot arise out of nothing. 
When we travel in a railway 
carriage and trees rush past our window, outstripping one another, we know that this 
motion is only 
apparent, 
that the trees are motionless and the illusion of their motion is 
created by 
our own motion. 
As in these particular cases, so also in general in relation to all 
motion
in the material 
world, the basis of which, according to the 'positivists' is the motion of the minutest 
particles of matter. While recognizing this motion as illusory, we must ask whether the 
illusion of this motion is not created by some motion inside our consciousness. 
It must be so. 
And, having established this, we must try to determine which kind of motion goes on 
inside our consciousness, i.e. what is moving and in relation to what? 
H. P. Blavatsky, in her first book