First Split and the Godhead concept 12 comments

11 Apr 2010 @ 13:50, by Max Sandor ...continuing some notes from the last BLOG entry, where I talked about Nordenholz's [link] musings about the fine (?) line between the mundane and the divine, I should outline how he arrived at his contemplations, at least according to his reasonings in his book 'Scientologie', published in 1934. Instead of a raw translation of his condensed formulation of the character of mathematical formulas, I'll rephrase his line of thought anew in modern English: Nordenholz perceived all individual life forms as splits from a unified Whole. The way the first split occured then gave the pattern of all subsequent splits and he described its parts in his 'Axioms of Scientologie' as a triad with the whole and the part linked by the phenomenon of the split. Without using the word 'fractal' [link], coined by Mandelbrot in 1975, he described the continuous re-application of this split as the structure of the world as a whole and in its parts. When and how the 'first split' occured was not the object of Nordenholz's description of the 'eternal process' of the world's 'volutions', exvolutions followed by involutions. What he described though in the process is at first glance consistent with the Vedic philosophy (which probably reached him via his idol Schopenhauer), but he also provides a clearer characterization of HOW the split worked. In the beginning of the chapter 'Total Afformality, A-Conscientiality, A-Worldliness', of the book 'Scientologie' in the 1934 edition, he states the result of the initial individuation/separation as TURNING ITSELF AGAINST its SOURCE. This creates the worldliness and, from the view of worldliness, the RISE OF THE CONCEPT OF GODHEAD (German 'Gottheit'), a concept that only and only has sense because of this very split, says Nordenholz. This reminds us Augustinus and medieval (German) philosophers of course and the impact of their philosophy of the 'original sin'. In German, 'Erb-suende' is the inherited separation (old-german 'sund') between God and Man. And for Nordenholz, indoubtedly familiar with these concepts, 'all religion is characterized by the effort to close the initial gap'. And, in this light, 'Scientologie' for Nordenholz was of course, the 'religion of all religions', as it proposes that the very same phenomenon of the split itself, which he called the Second Axiom of Scientologie and in short 'mediation' (in German itself) may be used to RE-INTEGRATE what was broken, split apart. For this and other purposes he introduces two different characters of consciousness: 'Bewusstheit' and 'Bewusstsein' of which only the latter is commonly used in German. The first describes the transcendent existence of consciousness, non-individuated as Nordenholz would say, the second in consequence being the 'Conscious-Beingness' after the separation. Nordenholz implies in this chapter that the manifesting consciousness 'turns itself against' its source, thus creating the split. This describes roughly what I called in the Concur theory 'an inversal' which occurs at every level of descendence from the transcended to the manifested. What is interesting to note, is that a contemporary fellow philosopher (of Nordenholz), equally an ardent admirer of Schopenhauer, tried to do away entirely with the concept of 'Consciousness', stating that there it truly is a 'process' and not a 'state'. To this avail he created the word 'Bewusst-werdung', the 'becoming of conscious(ness) in contrast to 'being conscious' as a definite state of mind (cp. Georg Grimm, 'Die Lehre des Buddho' ('The Teachings of the Buddho'), published in 1915, badly translated into English in 1926 and available as 'The Doctrine of the Buddha' here: [link] What assistance could come out of Nordenholz's contemplations for a modern-day-truth-seeker? Hubbard 'Scientology' restated the Nordenholz Axioms in this aspect (knowingly or not (who would be the judge?) as the triad of 'as-is / alter-is / not-is' , very interestingly resonating Nordenholz' concept of 'Auflehnung' (antivolution) as 'not-is' against the 'Godhead' of the Whole (as-is) as such. Nordenholz seems to imply that through the consciousness of this split, salvation would be achieved. Looking back to the post-Vedic Indian philosophers we find a corresponding idea particularly clear in Patanjali who taught that only through 'redoing the splits of the whole into polarities' (together forming the primal triad of the 'Gunas'), the impurities ('doshas') of ALL THREE are being cleaned. Continuing relentlessly until all such splits are cleared on MUST, so Patanjali, arrive at the ORIGINAL split, an act which would unite ('yoga') the Being itself with that from which it split, its original godhead.

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