Tertium Organum

value.
It 
is just as impossible to photograph a 
thought
as it is to visualize 'Egyptian 
darkness' in a bottle. To think otherwise, to experiment with photographing
thoughts, simply implies inability to think logically. On a gramophone record 
there are scratches, elevations and depressions, but 
there are no sounds. 
Whoever will hold the gramophone record to his ear, hoping to hear some­
thing, will certainly listen in vain. 
Including in himself 
two worlds,
i.e. the phenomenal and the noumenal 
world, 'man' offers us the possibility to understand the mutual relationship of 
these two worlds in all nature. It should be remembered, however, that in 
denning the noumenon as psychological life we take only one of the 
innumerable facets of the noumenon. 
Earlier we came to the conclusion that the 
noumenon
of a thing consists in 
its function 
in another sphere, in its meaning which is incomprehensible in 
the given section of the world.* 
Further, we came to the conclusion that the number of meanings of one 
and the same thing in different sections of the world must be infinitely great
and infinitely varied, that each thing must become its own opposite, return 
again to the beginning (from our point of view) and so on and so on, 
infinitely expanding, contracting again, etc. 
And we must remember that the noumenon and the phenomenon are not 
different things, 
but merely different aspects of 
one and the same thing. 
Moreover, every phenomenon is the 
finite expression of 
' The expression 'section of the world' is taken as an indicator of the unreality of 
the forms of each section. The world is infinite and all forms are infinite, but to 
encompass them with the finite brain-consciousness, i.e. with the consciousness 
reflected by the brain, we must imagine infinite forms as finite - and these are the 
sections of the world. The world is one, but the number of possible sections is infinite. 
Let us imagine an apple: it is one. But it is possible to imagine an infinite number of 
sections of an apple, taken in all directions; and all these sections will differ from one 
another. If, instead of an apple, we take a more complex body, for instance, the body of 
some animal, then sections taken in different directions will be even more unlike one 
another. 

---

something 
infinite
within the sphere of our perception through the organs of 
sense. 
For us a phenomenon is a three-dimensional expression of the infinite. 
This three-dimensionality depends on the three-dimensional forms of our 
perception, i.e. more simply, on our brain, nerves, eyes and fingertips. 
In 'man' we have found that one side of his noumenon is his psychological 
life, that it is precisely in mind that lies the beginning of the solution of the 
riddle of those functions and inner implications of man which are 
incomprehensible from outside. 
What is man's psychological life if not his function, unknowable in the 
three-dimensional section of the world? Indeed, if we should study and 
observe man objectively, from outside, by all the means accessible to us, we 
shall 
never 
discover his psychological life or define the function of mind. We 
must first of all 
know about the existence of our own psychological life,
then 
enter into a conversation with another man (by means of sounds, gestures, 
words), begin to 
exchange thoughts
with him and, on the basis of his answers, 
draw the conclusion that he possesses what we do; or draw the same con­
clusion on the basis of external signs (actions identical to ours in identical 
circumstances). By