Eve­ry word has two as­pects: an in­ner and an outer one, a sub­stan­tial and a formal one – namely, con­tent and form, sub­stance and outer ap­pear­ance.

The con­tent of a word con­cerns its un­derly­ing mean­ing, and we try to cap­ture this sense in the mean­ing of the word.
The end­less dis­cus­sions with words about words in­di­cate that the di­rect mean­ing of words is hid­den from most of the peo­ple.

At the ori­gin of a word – where the thought is ar­ticu­lated by our in­ner or­gan of speech on the level of our mind – con­tent and form are still uni­fied; and in this form of in­te­grated ex­is­tence they are ruled, and held to­gether in unity, solely by the co­or­di­na­tion fac­ulty of our in­tel­lect.

Molding the men­tal struc­ture of the word, the thought, is pre­domi­nantly done by the un­der­stand­ing fac­ulty of our in­tel­lect, that as­pect of our in­tel­lect which ac­ti­vates di­ver­sity.

The con­tent, that is the un­derly­ing mean­ing of the word, is its in­ner­most knowl­edge in its “onefold,” sim­ple, straight­for­ward and un­equivo­cal na­ture.

Through the feel­ing fac­ulty of our in­tel­lect this “truth” is con­cen­trated and in­ter­woven with the ma­te­rial of our mind into a unity.

Our self-aware­ness gov­erns the con­tent and the form of the thought by means of its three great arms – the co­ordi­nat­ing fac­ulty of our in­tel­lect, the feel­ing fac­ulty of our in­tel­lect, and the un­der­stand­ing fac­ulty of our in­tel­lect; and there­fore it is our self-aware­ness which struc­tures the en­tire thought – from the level of our feel­ing and from the level of our un­der­stand­ing.

By means of the co­or­di­na­tion fac­ulty of our in­tel­lect, our self-aware­ness can un­der­stand that form and mean­ing of the thought are but two as­pects of the same entity – a two­fold ex­pres­sion of the one truth.

The mean­ing of a word is the truth con­tained in the word in all its sim­plic­ity. This truth can be per­ceived most un­equivo­cally by the feel­ing.

The struc­ture of a word embod­ies the many facets of the truth de­scribed, and shows the re­la­tion of the one truth, pre­domi­nantly ex­pres­sed by the word, to in­nu­mer­able other truths.

In the uni­ver­sal­ity of the mani­fold ex­pres­sion of a word the re­fined un­der­stand­ing rec­og­nizes the incor­po­ra­tion of the other truths.