By approaching the problem of consciousness, that is, the formation system of consciousness, the comprehension system of reason shall be erected. Thus, nothing less is being selected than a self-knowing, a self-conceiving, a self-reflecting picture of reason. That which is sought, comprehension itself, has to be assumed as being already in existence. If we want to say something, we require the use of language; if we want to comprehend, we must have reason, the system of comprehension. This results in the following state of affairs: What would be discovered should be treated as if it already exists. Here we are standing in front of a circular condition:
This relationship does not let itself in any way be eliminated, because it lies founded in the nature of the consciousness as the creators of the world and therefore as the creator of itself.
The winning of one's leaps and starts out of this circle is only possible by way of assuming power, and so cutting the knots. This occurs in form of decreeing an initial path out in the form of an emplacement of Axioms.
Axioms are comprehensions, propositions, declarations, which are initially set in place AS IF they stand of their own power and dignity, AS IF they were capable of, but do not need, a verification or confirmation from another source.
By no means should the inner self-assurance of the Axioms be interpreted as actuality, as actual truth. Rather shall they be treated and set in place only AS IF they possessed such characteristics.
The Axioms owe their nomination to the nature of the problem of Knowledge which wants to know what it is itself. With all this they are, to a certain degree, children of an emergency, they cannot claim to be more than bare preliminaries, more than makeshifts. The duty of proving the Axioms is not abolished with all this, only set aside. The arbitrary and self-powered constitution of the Axioms naturally does not assure their correct standing, it signifies just as little that their validity over-all would be unattainable or inexplicable. This signifies ONLY that the confirmation of legitimacy in the matter of their self-covering of their own basis has to be adjourned at the present.
Axioms are not found through derivation or deduction, but are discovered as such. The Axioms are already emplaced in consciousness, so the expectation of assuming that they will reveal themselves in the consciousness is not a daring one.
The Axioms of Consciousness claim to be an expression of self-placed constructive stipulation of Knowledge. With Knowledge itself all our science points to the final assignment of axioms.---
Science is generally looked upon as a system of comprehension; Scientology especially is that one system of comprehension which complies with the consciousness.
A system is a united total out of homogeneous parts --- here it is necessary to assume that later results of our inquiry are available.
Systemization of Scientology has to take a way out through the axioms, as their application is necessary for the presentation of the problems of Knowledge. Axioms or a system of axioms is the only possible result of Scientology. The entire system of this Science is built-in upon axioms, and carries axiomatic character.
The axiom-system of consciousness is composed from the three partial axioms:
The axiom system is ascribed to the capability to carry and bring forward the entire comprehension system of Consciousness. Thus will be produced the further building plan of Scientology.
The 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.
The sense of the Axiom of Mediation is: consciousness pushes itself as link, as intermediate, as the creator between a beingness-by-itself and the beingness intermediated by consciousness. This beingness as it becomes knowledge and how it is known is the conscious-beingness. Mediation allows conscious-beingness to become a creature of Consciousness. Consciousness thus shows itself in a double relationship: Beingness-by-itself <- consciousness -> conscious-beingness. Beingness does not step into appearance itself, but only by mediation of consciousness.
Beingness in Knowledge, the conscious-beingness thus is the creation of Consciousness.
The proportion in which consciousness succeeds in mediating and creating, depends on its inherent creative power. As these are limited as all worldly things are, thus these creations of consciousness are incomplete and imperfect. This elucidates to begin with. conscious-beingness does not cover the beingness-by-itself, is not unified with it. Rather it reflects beingness-by-itself only in its own standard and under its own conditions. Between beingness-by-itself and Conscious-beingness gapes diversification: Conscious-beingness is nothing more than a surrogate or substitute of beingness-by-itself, because beingness-by-itself remains utterly outside knowledge, one cannot quite make out anything about it with means of consciousness. We have to be satisfied with the negative statement that the beingness-by-itself is the unknown and unperceivable beingness.
Beingness generally arranges itself under these set-ins of consciousness:
Conscious-beingness, Creature of Beingness
Beingness-by-itself, source of all Beingness
The Axiom of the Mediation consequently does not only point to the worldly side, but also to the non-worldly side of the beingness, insofar it is the expression of the transcendence of Consciousness.
According to this conception, world is the knowledge-created-beingness transformed by consciousness. World stands there as a creation, consciousness as creator, conscious-beingness as creature.
Consciousness forms the mediation from beingness to world. ONE side of the activity of consciousness is thus characterized by its direction towards the world. In this, its indication towards the world, its immanence-relation, consciousness is pressing its special imprint upon the world, making it into conscious-beingness.
In immanence and transcendence of consciousness, both sides of its world-creating role are completed.
The closer determination of the peculiarity which consciousness imparts to beingness will be produced through the two Axioms of the Immanence, the Axiom of Formation (Specification) and the Axiom of Individuation.
Consciousness takes possession of beingness, while it draws beingness into its form, thus through forming or shaping. Form which is impressed upon beingness is fixed by consciousness. This is what the Axiom of the Formation wants to say.
Beingness in form is by no means the same as primordial beingness. In the place of beingness-by-itself, beingness in imaging, an image of beingness has entered. Beingness sees itself replaced by a picture-like counterpart. For this reason we can name the axiom of formation also as the axiom of specification , the axiom of construction, of shaping, of imagination. Consciousness takes a facsimile of beingness, puts it into the picture, makes it into beingness in the picture. World to some extent becomes the facsimile gallery of beingness.
Formation or Specification sets forward and assumes:
The Axiom of Individuation 
Form and formation, structure and composition supply the opposite to the not-formed, the shapelessness.
Form and Structure, roughly looked at, signify:
An asunder --- together of something is possible in two ways:
The Axiom of Individuation now maintains that form and formation, shape and modeling of our consciousness are subject to an organizing principle, and that this exact law is the individuation.
Formation and modeling, to which our consciousness subjects beingness, stands under the law of individuation. Form and shape of conscious-beingness imply existence as an individual total from individual parts.
An individual is an integrating unity, a homogeneous system of parts which complement each other. With the breakup of its parts the individual has been lost. The parts, in all their completeness, cannot replace the individual total. >From this reason we have this determination: Individuality possesses an image which cannot be separated without losing its originality. The wholeness of the individual does not allow relinquishing anything out of the sum of its parts, the parts do not let themselves be separated from the particular individual whole.
The Axiom of the Individuation sets up the individuation as the organizing principle of form. Space and time (the forms) are not the "principia individuationis" according to Schopenhauer, but just the reverse: all forming, also space and time, are subject to the principle of individuation.
When individuation is the all-inclusive principle of forming and shaping, it follows that all mixtures, heaps, all accumulations of the world have to dissolve finally into individuals. Therefore, all considerations and all those sciences which select mere heaps out of the world pattern carry the stamp and mark of the provisional.
This axiom system claims to be the way out towards full comprehensibility of consciousness and its world. This axiom system shall, so to speak, display the inventing thoughts of our world.
"Worlding" shall be creation on the basis of the axiom system, so that we can say: the world of the consciousness is the individual being which is mediated, formed, specified, through consciousness.
The axiom system has to supply a basis for the originality and self-determination of the world of consciousness. Appearance in its type and kind, manner and way, degree and gradient, is dependent on the type, manner, and degree of consciousness itself and the axiom systems of consciousness ("to other beings things may appear differently" - Kant). The unity of the axiom systems guarantees the unity of the total comprehensibility of reason, which without this system would be deprived of the last unity and order.