In Beelzebub’s Tales to His Grandson (BTTHG) Objective Science is presented in terms of the works of the members of the Society of Akhaldan. On of the meanings of this word is “to go against the Moon.” Another of its meaning was expressed as:
“The striving to become aware of the sense and aim of the Being of beings.”
The Aim of objective science is then the study of the sense and aim of existence. For this purpose, the members of the Society divided themselves into seven groups. Here is how the works of this Great Society is reported on pages 299 to 300 of BTTHG:
“The learned members of this first and perhaps last great terrestrial learned society were then divided into seven independent groups, or as it is otherwise said, ‘sections,’ and each of these groups or sections received its definite designation.
“The members of the first group of the society Akhaldan were called ‘Akhaldanfokhsovors,’ which meant that the beings belonging to that section studied the presence of their own planet as well as the reciprocal action of its separate parts.
The members of the second section were called ‘Akhaldanstrassovors,’ and this meant that the beings belonging to that section studied what are called the radiations of all the other planets of their solar system and the reciprocal action of these radiations.
The members of the third section were called ‘Akhaldanmetrosovors,’ which meant beings occupied with the
study of that branch of knowledge similar to that branch of our general knowledge we call ‘Silkoornano,’ and which partly corresponded to what your contemporary favorites call ‘mathematics.’
The members of the fourth group were called ‘Akhaldanpsychosovors,’ and by this name they then defined those members of the society Akhaldan who made their observations of the perceptions, experiencings, and manifestations of beings like themselves and verified their observations by statistics.
The members of the fifth group were called ‘Akhaldanharnosovors,’ which meant that they were occupied with the study of that branch of knowledge which combined those two branches of contemporary science there which your favorites call ‘chemistry’ and ‘physics.’
The members belonging to the sixth section were called ’Akhaldanmistessovors,’ that is to say, beings who studied every kind of fact arising outside of themselves, those actualized consciously from without and also those arising spontaneously, and which of them, and in what cases, are erroneously perceived by beings.
And as regards the members of the seventh and last group, they were called ‘Akhaldangezpoodjnisovors’; these members of the society Akhaldan devoted themselves to the study of those manifestations in the presences of the three-brained beings of their planet which proceeded in them not in consequence of various functionings issuing from different kinds of qualities of impulses engendered owing to data already present in them, but from cosmic actions coming from outside and not depending on them themselves.”
The aim of ancient science contrast with the aim of contemporary science, which is to anatomize the corpse of the Universe without any sequence and order, all and everything at random, as Orage well pointed out in his commentaries on Beelzebub’s Tales. Contemporary science is not nor can it be interested in the study of the sense and aim of existence because for contemporary science there is and there can be no sense and no aim in the Universe. The laws on which contemporary science is founded are the laws of a mechanical universe in which there is absolutely no purpose. Here is how I put it in the first chapter of my book “A Treatise on Cosmic Engineering: A Book of Initiation and Transmutation Written According to Law”:
Contemporary science, in both its abstract aspect as pure science and its more practical aspect as applied science and technology, (even the specifically-acknowledged human sciences of biology, psychology and sociology), does not provide solutions for the man in crises, that is, for the man seeking a decipherment to the mystery of life. Founded on the so-called postulate of objectivity, which categorically establishes that there is not nor can there be any purpose for the phenomena of Nature (Nature is objective and not projective), contemporary science has no answers for the man searching for his purpose in life and the purpose of Life in general. It certainly has answers for the person interested in understanding the behavior of molecules in a gas, the man who wants to go to the Moon, or the investigator wanting to know how a defective gene can cause a particular disease, or even for the man searching how consciousness is the result of neurons firing at random in a cacophonic concert of subjective noise . But, for the man in crisis, that is, the man searching for the sense and aim of his existence and the sensed and aim of the totality of existence, contemporary science certainly provides no answers.
Contemporary science as we know it is the heir of the atheistic teaching that first appeared in Babylon at the time of the “Building-of-the-Tower-of-Babel. This teaching is described in great details on pages 343-344 of BTTHG and I reproduce it here for your consideration:
“The second Babylonian teaching which then had many followers, and which, passing from generation to generation, also reached your contemporary favorites, was on the contrary one of the atheistic teachings of that period.
In this teaching by the terrestrial Hasnamussian candidates of that time, it was stated that there is no God in the world, and moreover no soul in man, and hence that all those talks and discussions about the soul are nothing more than the deliriums of sick visionaries.
It was further maintained that there exists in the World only one special law of mechanics, according to which everything that exists passes from one form into another; that is to say, the results which arise from certain preceding causes are gradually transformed and become causes for subsequent results.
Man also is therefore only a consequence of some preceding cause and in his turn must, as a result, be a cause of certain consequences.
Further, it was said that even what are called ‘supernatural phenomena’ really perceptible to most people, are all nothing but these same results ensuing from the mentioned special law of mechanics.
The full comprehension of this law by the pure Reason depends on the gradual impartial, all-round acquaintance with its numerous details which can be revealed to a pure Reason in proportion to its development.
But as regards the Reason of man, this is only the sum of all the impressions perceived by him, from which there gradually arise in him data for comparisons, deductions, and conclusions.
As a result of all this, he obtains more information concerning all kinds of similarly repeated facts around him, which in the general organization of man are in their turn material for the formation of definite convictions in him. Thus, from all this there is formed in man—Reason, that is to say, his own subjective psyche.”
Contemporary science cannot help us understand the sense and aim of existence, as it cannot help us to find our place in relation to the sense and aim of existence. Our only real Hope, the Hope of Consciousness that is Strength, is in Objective Science.