Scientologie -Scientology

Scientology - Science of the Constitution and Usefulness of Knowledge

by: Dr. Anastasius Nordenholz
© Freie Zone e.V.

An Attempt at a Summary

The initial problem would be in addressing the question 'What is knowledge?' Nordenholz establishes the fact that our 'worldly sciences' deal with the single aspects and parts of the 'world' and pay scant attention to a more holistic view of knowledge. He is calling the deeper and deeper penetration of matter and structures "an attempt to escape the unknown into the even more unknowns". He is warning that "unaware thinking has always simply seen the given fact in the world" without causing a final clearance if consciousness is, or is not, involved in the creation process of the Universe (pg. 5; Editors Note: these are page references to the book).

Raising the question "what can we know, what must be known about knowledge to justify the world?", Nordenholz calls for a "science of knowledge" thusly, creating the term 'Scientology'(pg. 1). "The task of Scientology is the erection of the systems of knowledge, of understanding, of comprehension per se. Knowledge is the common material of all other sciences. It follows therefore that the science of knowledge itself is the key-science of the overall system of the sciences of the world. All other sciences of the world have the science of knowledge as their presuppositions...". (pg. 4)

Nordenholz sees consciousness and knowledge in the dual roles of 'cause' and 'effect'. Cause is the sense of a 'creator role', which finally brings about 'world' as a 'creation of consciousness'. Effect is the sense of an 'experience role', in which 'knowledge within the world' is viewed and experienced.

The source of consciousness, however, lies outside of 'knowledge and world' because "consciousness nominated as the creator of the world, presupposes a source out of which it can create; a beingness which somehow and in some kind can be reached by consciousness but which exists there by itself before and independent of consciousness. The assumption of a creator activity of consciousness is dependent upon the standing order of self-primordial, free, detached, absolute beingness, a beingness-by-itself" (pg 10).

If the world is a creation of consciousness "then we will naturally come across the trace of the creating activity of consciousness in the world. Experience and observation will let us hit the results in the form of knowledge, conception and comprehension. However, it obviously would be a rushness if we would conclude, from the fact, that if they themselves could be taken out of the world, that comprehension and conception also have their last and essential origin in the world itself." (pg. 4).

The composition of knowledge as 'Creator and Creation' results in the fulfillment of consciousness. By this, Nordenholz deduces the claim of Scientology as "the science of the consciousness" (pg. 2).

The three Axioms 1 of Nordenholz state:

  1. Consciousness pushes itself as link, as intermediate, as creator between a beingness-by-itself and the beingness intermediated by consciousness (pg. 11).
  2. Consciousness takes possession of beingness, while it draws beingness into its form, thus through forming or shaping (pg. 12).
  3. Form and shape of our consciousness are subjected to an organizing principle: the law of individuation (pg. 14).

At the outset the Axioms are basic statements, being taken under closer contemplation by Nordenholz in the succeeding 'Systematics'. Here, he made it his business to bring the Axioms into a system:

Central Statement

The Beingness-by-itself, the free, undetached beingness is a factor outside the 'playground' of our world - in a broader sense outside of 'the physically measurable'.

Beingness-by-itself is the creator of consciousness, and consciousness is the creator of the world. An Individual evolves out of the Beingness-by-itself and brings itself into a 'form' with the help of consciousness. It is then subjected to the laws of freedom and compulsion.

There must be a balance between freedom and compulsion because the complete attainment of freedom would simultanously be the redemption from consciousness and, of course, also the abolition of the world as a product of consciousness. This would reinstate beingness-by-itself back into its native condition, untouched by consciousness.

The ultimate standard of things does not lie in consciousness as such, but in the relation of consciousness toward the original given 'beingness' and its disclosure of beingness-by-itself (pg. 66).

Thus Nordenholz erects his science on the cognition that there is a beingness before and outside of our world or universe.

The Editors


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