The Mind Benders
Cyril Vosper
Unabridged
Mayflower
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CYRIL VOSPER
THE MIND
BENDERS
SCIENTOLOGY
`...capable of such danger that the
public interest demands that people
should know what is going on'
LORD DENNING
THE BOOK THEY TRIED TO BAN
A fast, furious, funny,
_violent_ exposure of a major
global cult
`Indicates quackery of a type
which might be dangerous behind
closed doors...'
HIS LORDSHIP, THE MASTER OF THE ROLLS
583 12249 3 Mayflower
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(blank page, 5)
Granada Publishing Limited
Published in 1973 by Mayflower Books Ltd
Park Street, St Albans, Herts
First published in Great Britain by
Neville Spearman Limited 1971
Copyright c Cyril Vosper 1971
Made and printed in Great Britain by
C. Nicholls & Company Ltd
The Phillips Park Press, Manchester
Set in Intertype Times
This book is sold subject to the condition that it shall
not, by way of trade or otherwise, be lent, re-sold, hired
out or otherwise circulated without the publisher's prior
consent in any form of binding or cover other than that
in which it is published and without a similar condition
including this condition being imposed on the
subsequent purchaser.
This book is published at a net price and is supplied
subject to the Publishers Association Standard
Conditions of Sale registered under the Restrictive
trade Practices Act, 1956.
Australia - recommended price only
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Contents
List of plates 7
Prologue 9
1 Why Scientology? 17
2 Assumptions 27
3 The Thetan 41
4 The Mind 49
5 Past Lives 60
6 Auditing 70
7 Training 89
8 Clear 104
9 Operating Thetan 112
10 Ethics 121
11 Promotion 140
12 The Organisations of Scientology 152
Epilogue 169
Appendix 171
Acknowledgements 175
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PROLOGUE
God! Was I tired!
I'd been working for eleven solid, ghastly days. And not
just days; eleven nights too. With maybe two hours' sleep
on a hard floor in Saint Hill every twenty-four hours. I
hadn't had a bath or a square meal in all that time either. I
felt like death.
It was Saturday, 30th, August, 1968. August Bank Holi-
day.
I had two jobs at Saint Hill - Dissemination Secretary,
World Wide and Dissemination Secretary, Evening and
Weekend Foundation. For all the big titles, I still felt like
death.
An Open Weekend was going on at Saint Hill over the
holiday and I conned my way into getting home because I
was beginning to look and act like a zombie. It's not at all
good for Scientology's public image for visitors, newcomers and newspaper
reporters to see a zombie walking about the
place.
Why had I been there for 264 hours non-stop?
Because on one or other of my jobs I had been in a Con-
dition of Liability and under the justice system of Scien-
tology, when you are in a Condition of Liability, you just
stay there and work your way out of it.
I didn't give a damn for Scientology or all its sweet little
Ethics systems. If I had told any of those crazy Scientolo-
gists what they could do with their Condition of Liability,
I'd have been declared an even lower condition - Enemy, a
Suppressive person; then I would have had to discon-
nect from my children. I had been declared an S.P. in April
1968 and had not seen my children for a week. I couldn't
stand the thought of going through all that again. Mind-
bending self-recrimination, degradation. No. I would go
ahead and act out my part and hope to get out of Scien-
tology painlessly.
I got home at 8.30 p.m. The children were asleep. I went
up to see them. They were so beautiful it hurt. I felt I had
failed them. If they woke up now and saw me like this, I'd
feel ashamed.
9
I went downstairs again, to bed. Ever since I had been
declared a Suppressive Person in April, I had not been
allowed to sleep with Rosalie. After all, she was the Assis-
tant Guardian and I was an ex-S.P.!
I fell into bed and into sleep.
A loud thumping on the door. It went on and on, imperi-
ously. In this half-awake, half-asleep state, I was terrified.
What in God's name was going on? I tried to shut the noise
out but it still went on.
Finally it stopped and I heard Rosalie opening the front
door. After a few moments she came in.
"There's an Ethics Officer outside, Cyril."
I reached for my watch. "It's half-past ten! Tell him to
go away."
"He wants you to go for a Committee of Evidence."
"Tell him to get lost. I'm bone tired. I'm in bed. I'm
asleep. I may need some things right now but I do not need
a Comm. Ev."
Ros sat down on the bed. It was the nearest we had been
to each other in months. She looked concerned - almost
affectionate. Ye Gods! What a life!
"You had better go. It could be hard for you if you don't
go."
"Ros, do something for me. Tell that stupid bastard at
the door that if he doesn't get out of my house now, I'll call
the police and charge him with malingering, breaking and
entry, attempted murder, trying to rape my wife and other-
wise making a bloody nuisance of himself."
Rosalie fixed me with a pitying look and went out to talk
to Peter Warren, Ethics Officer World Wide.
I tried to get back to sleep but it was only acting. There
was a cold and resigned fear in me. I knew I would go to
Saint Hill and give evidence at their Comm. Ev. and I had
a deep foreboding that this would be the end for me.
Ros came back.
"Go out and talk to him. Do it for me."
Do it for Rosalie. Do it for my wife. Do it because she
used the same surname as me. Do what any good Scientol-
ogist would do. I jumped out of bed. I had pyjamas on
which was nice for Ros.
"Since he is such a thick-brained nit, I'll go and tell him
myself or maybe I'll just kick him a few times."
I went into the hall with a stern look to my face but really
10
just wishing they would all clear off and leave me to get
some sleep. These people needed to be put over some-
body's knee and spanked hard.
"Peter, I'm not going to Saint Hill or anywhere else with
you. I was at Saint Hill two hours ago and if you wanted me
you should have got me then. Right now I'm here and you
had better clear off rapidly or I'll do something violent to
you like castrating you without anaesthetics."
He adopted that patient, pitying look that's a stock-in
trade of Scientologists, especially ones like Peter Warren.
He was dripping wet from the rain and I thought that was
justice even if nothing else was.
"It will go very bad for you if you don't come. In any
case I have been given very strict instructions to bring you
in."
"You take your instructions right back to the idiot who
gave them to you and tell him you failed. For once the
Scientology Gestapo failed."
That was as withering as I could make it with my eye-
balls burning with tiredness, but it did not shake his
determination. After all, he had the weight and majesty of
Scientology Ethics behind him. I nearly vomited.
"I must bring you back for this Comm. Ev. There's a taxi
outside and I must bring you back."
"For Crissake, don't you understand anything? I was
asleep. I haven't slept properly for eleven days. What the
hell are you trying to do - kill me? "
"I'm not trying to kill you. You must come to Saint Hill
with me to give evidence at a legally convened Committee
of Evidence. The more you argue, the worse it will be for
you."
I went back to see Ros and get dressed. I knew this was
the end of everything. Marriage, children, everything
worthwhile. That it would inevitably be the end of Scien-
tology for me seemed the only real relief. I felt like crying.
Like getting on my knees to Ros and beseeching her to jack
all this nonsense in, but I knew it would do no good.
"I'm going to Saint Hill."
"Good. I'm sure you will manage fine."
"I'll be declared S.P."
"Do you really think that?"
"I know that. Once an S.P., always an S.P."
The ride in the taxi to Saint Hill was a bit strained. The
11
driver seemed embarrassed and bewildered. He would
learn soon enough if he took many bookings from Saint
Hill. This Ethics Officer sitting next to me had been learn-
ing long-division in school and kicking the toes out of his
shoes when I was first auditing preclears. Twenty-four,
maybe younger. Six months or maybe a year a Scientolo-
gist. Whoever it was said: "there ain't no justice, no justice
nowhere" was dead right. I had persuaded Peter Warren to
join staff at Saint Hill. I must have been out of my mind.
"Do you like your job, Peter?" I asked by way of con-
versation.
"Yes, it is very interesting." He smiled with that tolerant
smile reserved by the superior for the very inferior. If I had
had a gun, I would have carefully aimed it and blown his
head off. Maybe he didn't know he was accompanying me
to the end of my family, the end of my marriage. Or maybe
he found that interesting too.
The Committee of Evidence consisted of Allan Fergu-
son, Chairman, Brian Day, member, Lucy Duncan, Sec-
retary, and a tape-recorder. At least the tape-recorder didn't
look hostile. By regulation there should have been four or
preferably five human members and a tape-recorder. But the
accused are held guilty whatever they say in a Scientology
trial, so who worries about how many people are there to
see your final degradation?
"Sit in that chair," said Allan Ferguson with a stern look
as if he were a supreme judge sentencing a Train Robber
to thirty years. I was already sitting in it but I stood up and
sat down again to try to make him feel in control. I don't
think it worked. He had that glazed, bemused look about
him that is very common with Scientologists. He was going
through a ritual. The ritual implanted by L. Ron Hubbard
said: "Find the S.P.'s." He was finding an S.P. - me! The
word of Hubbard is senior to any minor thing like smash-
ing up my family.
"Turn on the tape-recorder." The way he said that
sounded as if he were saying "Fire!" at an execution.
I felt I wasn't there. I felt I really were dead. I'd died of
the bloody silliness and grief of it all.
My children. Christ - at the ages of seven, five and three
they had more sense than these three had ever dreamed of
having. But I sat there wearing a studious expression and
wondering what was coming.
12
"This is a recording of the proceedings of Committee of
Evidence convened under Ethics Order 727 World Wide,
on 1st September, 1969. The time is 11:20 p.m.," said Allan
Ferguson, self-consciously to the microphone. "Cyril Vos-
per; on Tuesday, the 27th August, 1968, did you receive
orders to plan an Ethics Mission to New Zealand and Aust-
ralia?"
"Yes," I replied. I lit a cigarette. My hand was trembling
ever so slightly. I didn't offer them around. Sometimes cool-
ness can go too far.
"When did you start to plan the Ethics Mission?"
"Right away." I'd won that one.
"Did you fail to immediately draw up the plans for the
Ethics Mission to New Zealand and Australia?"
I looked at him for a moment. What sort of a loaded
question was that?
"Well, it's actually impossible to immediately draw up
plans for anything. Planning takes time. You have to get
facts, find out who is going and all sorts of things. It takes
time."
"Answer the question, Yes or No?" Allan Ferguson
would have made a good village idiot. He lacked the
panache for anything more demanding.
"All right, if you want me to admit that I failed to do
something impossible, I failed." I had lost that one.
"Did you pass completed orders to the Executive Coun-
cil and Alert Council before copying or duplicating those
orders?"
"I circulated the orders I had written to as many mem-
bers of the Exec. Council and Alert Council as were avail-
able but due to the fact that most of the members were not
around, I went ahead and copied them in order to speed
the thing up."
"You consider yourself senior to the Exec. Council and
Alert Council, then?"
"Not at all. I worked on the basis that ANY orders given
to the Mission were better than none, since I was unable to
get a decision from either of the Councils."
"You took it upon yourself to act over the heads of the
Exec. Council and Alert Council. That's what you're say-
ing, isn't it?"
"Policy says that I must submit plans and orders to the
Exec. and Alert Councils for approval before copying. It
13
does not say what you do when you cannot find the men-
bers of these Councils."
"You went over their heads."
I shrugged. The whole thing was pointless. I should have
stayed home and had a good night's sleep
And so it went on. I didn't know what they were talking
about most of the time. I certainly didn't care. Just get it
over with.
After about thirty minutes, the tape-recorder started to
creak which was no help.
"Finally, Vosper, how long have you been a Scientolo-
gist?"
"Since 1954, about fourteen years," I said with no pride
Just a deep-down conviction that for fourteen years I'd
been well out of my mind.
"And how many times have you left Scientology?"
"I've not actually left Scientology but I..."
"Answer the question. How many times have you left
Scientology?"
Ye Gods. This guy was going to get his pound of flesh.
"I've left Scientology organisations twice to get more
money. Once when I went into private practice; once when
I got married."
"So how many times have you left Scientology?"
"Twice, I suppose."
"Thank you - we eventually get to the truth." Allan Fer-
guson turned to the other two. "Are there any further ques-
tions from the other members of the committee?"
They shook their heads sheepishly. They had been
friends. People I bad respected at one time. I couldn't blame
them for keeping their mouths shut. They could be de-
clared S.P. along with me if they spoke up.
"You can go now, Vosper."
"Do I get a taxi to get me home again?"
"That's up to you."
If there had been any possible point to it, I'd have bashed
his smug face in.
I went out and walked the two miles home, crying. Not
because of the Comm. Ev. Not because I wasn't as good a
Scientologist as Peter Warren, Allan Ferguson, and all the
others. But because it was the end of that special thing
that existed between Lindy Lou, Sean and Ashley and me.
14
I didn't think of Ros. She was part of Scientology. Part of
all the nonsense.
The next day I was declared a Suppressive Person. Per
Gardstrom, International Ethics Officer, World Wide,
found me in the Lower Hall working and handed me HCO
Ethics Order 729 WW (World Wide), 388 SH (Saint Hill),
9 EU (Europe), 1 SH FND (Saint Hill Foundation). He
did not give me time to read it.
"Get off the premises right away," he said.
"But my children are here somewhere. I must see them
and say goodbye."
"Get off the premises right away."
"One day you'll have children, Per. I hope you will then
remember what you have just said. I hope you will feel
very proud of yourself," I said.
He escorted me to the main gate and told me to get out.
He was doing his job by the book. He was being the In-
ternational Ethics Officer, World Wide. A great title for a
wretched job.
I went to London, booked into a hotel and slept and
slept.
15
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Chapter One
WHY SCIENTOLOGY?
The word SCIENTOLOGY was constructed by an American
science fiction writer, Lafayette Ronald Hubbard, from the
Greek word SCIO, to know in the fullest sense, and the
Latin word LOGOS, to study.
Thus Scientology is the study of knowledge or knowing-
ness and the technique whereby knowingness is acquired.
Scientology evolved in 1952 from L. Ron Hubbard's
DIANETICS (DIA. Greek - through; NOUS. Greek - mind,
intellect), which had been started two years earlier with the
publication of Hubbard's Dianetics: The Modern Science of
Mental Health. This 400-page book outlined methods
whereby the unqualified person could apply the techniques
of Dianetics to resolve his problems, neuroses, psychosom-
atic ills, repressions, inhibitions and such. By comparison
with the pessimism of mainstream psychology and
psychotherapy, Hubbard described Dianetics as simple
commonsense that invariably produced the desired results
and by virtue of this optimism, Dianetics gained wide-
spread, though short-lived, acceptance.
Almost total rejection of the assumptions of Hubbard
by authoritative psychologists, psychiatrists and psycho-
therapists, along with medical opinion, did not deter Hub-
bard from cashing in on this widespread acceptance and he
formed organisations to apply Dianetic techniques on a
professional basis. Although many thousands of people
throughout the United States and Canada tried Dianetic
techniques on their friends and acquaintances and in turn
had these friends and acquaintances try it out on them,
and although the vast majority of these dropped the sub-
ject after a short while, yet a hard core of support grew.
Through much public rejection, derisive press and tele-
vision comment, the movement slowly snowballed. It is
almost impossible to establish precisely what the early his-
tory of Dianetics and Scientology was, since there are now
very few of the early supporters left, but one of the keenest
supporters was John Campbell, Jr., editor of Astounding
17
Science Fiction Magazine (now Analog Science Fiction-
Science Fact). John Campbell, Jr., was than and still is
regarded as the doyen of adult intellectual science fiction.
In his editorials, regarded amongst science fiction fans in
the same way as the editorials of The Times, both New
York and London, are regarded by the press world, Camp-
bell was unstinting in his praises for Dianetics. The May
1950 issue of his magazine carried an article by Hubbard
entitled "Dianetics: The Evolution of a Science" and it
took up the entirety of the magazine.
In this article, Hubbard compares the human mind to
vastly complicated electronic computer. He claims that if
a computer has a "held down 7", that is an input which con-
tinuously registers 7 in all calculations, then this is roughly
analogous to an aberrated mind. Whenever a calculation
is performed on the computer with the "held down 7", all
results will be incorrect to the power of 7. Similarly all
human minds have their own "held down 7's" which alter
the accuracy of mental computation. The only difficulty
is that whereas with the computer the fault is easily de-
tected, with the human mind it is not so easily detected
since the mind's "held down 7's" are obscured by justifica-
tion, reasonableness and fear.
The word ENGRAM is borrowed from biology where it
means Cellular Scar Tissue and is adapted to mean Mental
Scar in Dianetics, used to describe all of the "held down
7's" in the human mind. Precisely, the Engram is defined
as: "A mental image picture of an experience containing
pain, unconsciousness and a real or fancied threat to sur-
vival; it is a recording in the Reactive Mind of something
in the past which actually happened to an individual con-
taining pain and unconsciousness, both of which are re-
corded in the mental image picture called an engram."
Thus is constructed a whole new mental science. The Di-
anetic Engram could be compared to psychiatry's trauma,
but is more specifically delineated by Hubbard. Similarly
the Reactive Mind of Dianetics is somewhat comparable to
Freud's Unconscious, but again Hubbard is more precise
in his definition, as follows: "Reactive Mind - that portion
of a person's mind which works on a stimulus response
basis (given a certain stimulus, it gives a certain response)
which is not under his volitional control and which exerts
force and the power of command over his awareness,
18
purposes, thoughts, body and actions. It consists of Goals
Problems Masses, Engrams, Secondary Engrams and
Locks."
Much more information on the human mind, as seen by
Hubbard in his Dianetics and Scientology, will be given in
later chapters but the Engram and the Reactive Mind
formed the basis for Dianetics and still form the main
areas of attack for Scientology. It is a more easily under-
stood concept than all of the verbosity of psychiatry and
psychology and Hubbard claims it as the basis of all mental
and mental/physical ills.
His techniques for the reduction of the power of the
Engram, i.e.: his methods for turning unconscious mem-
ories into conscious memories, were, at the outset of
Dianetics, comparable to psychoanalytic techniques. How-
ever, as he widened the scope of his subject into a religious
philosophy - Scientology - Hubbard introduced a mech-
anistic precision in an attempt to bypass the random per-
sonal inter-relationships which had bedevilled the original
Dianetic methods and at the same time introduced an ele-
ment of the esoteric and mystic. It is this last element that
distinguishes Scientology from other psychotherapies.
Hubbard has attempted to produce an essentially prac-
tical philosophy that is both a summation of Mankind's
knowledge of himself and his environment, and a means
to increase this knowledge. He has described his subject as
being senior to all other pursuits since self-knowledge and
self-control are prerequisites to certainty in any other
study. He claims to have been a member of the original
research team that developed the American Atomic Bomb,
presumably the Manhattan District Project, 1942-1945,
though it is difficult to credit this since he was a comman-
der in charge of a U.S. Navy corvette in the Pacific during
this period. However, from the knowledge of nuclear phy-
sics gained and his claimed intimate experience of Eastern
mysticism he has welded Western ideas to Eastern faith in
Scientology. So it is that much of his writing is in the
style of a motor-mechanic's handbook while at the same
time dealing with the most stupendous ideas. After the pon-
derous wordiness of most other studies in a similar vein
Hubbard's direct statements, right or wrong, are refreshing
indeed.
The greatest impact of his approach, both in his twenty
19
or so books on Dianetics and Scientology, and in the thou-
sands of hours of tape-recorded lectures he has made, must
surely be the certainty with which he deals with problems.
With unbounded self-confidence, he tackles such Gordian
Knots as the definition of Life, reincarnation, communica-
tion, Flying Saucers, sex, politics, together with the minor
problems to do with the resolution of the human mind, with
a pragmatism greater than Alexander's. Some of the things
he says are absurd but equally many are very pertinent and
it is this curious mixture of truth and untruth, fact and
fiction, that gives Scientology its impact, AND its strength.
The newcomer to Scientology is attracted by the engin-
eering-like practicality of the early stages of training and
therapy. Good, solid stuff; applicable to everyday life;
little hint of the wild non-proven and non-provable material
to come.
At this stage, the conditioning, which is an integral part
of the whole procedure, sets in, whether this conditioning
be accidental or by design. With the same easy authority
that Hubbard has used to succinctly analyse communica-
tion, so he takes our newcomer into more debatable areas.
"Life is basically a Static", an assumption which Hubbard
describes as A SELF-EVlDENT TRUTH. He goes on to explain
that "...the life Static has no mass, no wavelength, no
location in space or in time. It has the ability to postulate
and to perceive". This is a neat description of a non-mat-
erial, non-physical universe, life unit. It is a nice piece of
reasoning and may indeed be the self-evident truth that
Hubbard claims, but at no time is the newcomer to Scien-
tology permitted to question these assumptions. He ac-
cepts these assumptions as TRUTH or he is out on his ear.
There is no argument with Hubbard's word. There are hun-
dreds of similar assumptions which one bas to accept as
"fact". It is not that these are necessarily incorrect. They
may well be facts, may well be the purest truth that Man
has ever seen. The danger is that hundreds of thousands
of Scientologists all over the world have an implicit faith
in Hubbard's every word, without ever having compared
his words and actions with those of other teachers.
On one hand Hubbard offers undoubted benefits in terms
of increased awareness, mental calmness, a point to an
otherwise often pointless existence. On the other, he de-
mands strict adherence to an extraordinary set of beliefs,
20
pseudo-science, opinions and folk-lore. He presents a com-
prehensible psycho-therapy that can certainly increase
happiness and self-confidence. From this limited success,
Hubbard predicts and promises the most astonishing fur-
ther benefits. No superman in a pulp comic, no hero of
space-opera, can equal the mental prowess of his Operating
Thetan. No postulated goal of the Eastern Mystic can equal
the assured ability and supremacy of a fully trained Scien-
tologist.
Hubbard outperforms any other science-fiction writer.
Not only are his fantasies more extraordinary and more
carefully worked out, but people actually believe them
There have been many fads of an extravagant nature that
have been believed by many people, often with little more
justification than that it seemed a nice thing to believe in.
Wilhelm Reich's Orgone Energy (or Life Energy) and his
Orgone Box: Pyramidology and its pseudo-archaeological
determination of the sacred Cubit and the sacred Inch;
Dr. S. C. Hahnemann's Homoeopathy and his Law of
Similia: Iridiagnosis, in which all physical ailments can be
diagnosed by inspection of the iris of the eye; Count Al-
fred Korzybski's General Semantics: Naturopathy; Phre-
nology; these and many more, people have believed in,
have accepted "proofs" with an astonishing naivety. Most
of these subjects have contained a basis of factual observa-
tion upon which a superstructure of wild assumption has
been built.
Scientology bears striking similarity to most of the other
pseudo-sciences. It has been developed and firmly control-
led by one man whose words are regarded by followers as
sacrosanct. The attitude to criticism is that the critic is
either supported by a vested interest with aims to keep the
human race at a primitive level, or he is insane, or perhaps
both. Successes are loudly claimed: failures are Ignored or
studiously explained away. The originator is openly des-
cribed by his followers as a genius of supreme stature and
divine inspiration and he obviously regards himself in the
same way. The subject is the ONLY way to resolve difficul-
ties and it does so with an ease that makes other researchers
in the same field appear as bone-headed dolts. The leader
and his followers assume an authority for judgement of
human affairs which is not borne out in reality.
Unlike all the other fads and eccentricities, Scientology
21
is not purely a comic subject that appeals to those who need
to have something in which to believe. It is a far more com-
prehensive subject touching every aspect of life. Perhaps
the early success of Dianetics rested mainly on L. Ron
Hubbard's confidence and salesmanship but no such con-
fidence trick can sustain itself for twenty years and attract
hundreds of thousands of dedicated followers without there
being a real value. There is definite value in Scientology,
even if it is only a form of self-delusion or the result of
a carefully constructed mental conditioning. Scientologists
are happy because they feel themselves to be doing a vital
job in saving the qualities of humanity and civilisation
which they, and many others, see being eroded by materi-
alism and selfishness. Take Scientology from these people
and they will join the frustrated crowd. Take away their
raison d' etre and you take away their faith.
But, although Scientology does have a more profound
impact than, say, Theosophy, and although it probably does
produce results of a worthwhile though limited value for
its followers, there are two aspects of Scientology which
make it unique.
Although Hubbard claims that Scientology is a practi-
cal philosophy without attachment to any political move-
ment and ideology, he appears quite willing to "accept
responsibility", as he puts it, for the destiny of mankind in
a very political and ideological sense. For instance, he has
constructed his worldwide organisation in such a manner
as "...to pull the society under us". Meaning that his long-
term goal is for the entirety of the human race to be
controlled, albeit benevolently by him and his followers.
Having had fourteen years' experience of the chaos existing
in Scientology organisations, because of the rigid and im-
practical structure into which they have been fitted (L. Ron
Hubbard's famous "Org. - short for organisation, not Orgy
or Orgasm - Board"), I can only say that if the world is
ever blessed with this miraculous system, it will have justly
earned it.
The second feature which makes Scientology unique is
Scientology Ethics. Claimed by Hubbard to be essential for
the correct working of the therapy, his system of Ethics
ranges from a code of behaviour for Scientologists through
to ways of dealing with those antagonistic to Scientology.
This latter has brought much public comment.
22
"Mass movements can rise and spread without belief in
a God, but never without belief in a devil. Usually the
strength of a mass movement is proportionate to the vivid-
ness and tangibility of its devil."*
The "devil" of Scientology is the Suppressive Person -
the S.P.
Anyone antagonistic to Scientology is obviously antag-
onistic to himself and the whole human race since Scien-
tology is the only way for humanity's problems to be
solved. By "labelling" someone a Suppressive Person, so
goes the theory, that person is shown how the astute Sci-
entologists are on to him. If he knows what is good for
him, he will mend his ways, pay his fees and get on the
Road to Total Freedom. Usually it does not work out
this way but it is a good theory to feed to the believers. It
makes the inhumanity of "Disconnection" and "Fair
Game" seem humane.
It also makes potential enemies of everyone. The most
reliable Scientologists can become S.P.'s, given the right
stimuli. In the eyes of Scientologists, only L. Ron. Hub-
bard is 100 per cent reliable. The whole world is inhabited
by "devils" or potential "devils". Only Hubbard is depend-
ably on the side of progress, humanity and love. Follow
him, do exactly as he tells you and there is every chance
that you will make it in the end. Do not believe anyone else.
An S.P. can be very devious.
People who believe this sort of thing, and there are hun-
dreds of thousands who do, will believe anything. Such a
belief is not a rational thing. It is a need. L. Ron Hubbard
has satisfied a need for a lot of people with his Dianetics
and Scientology. They are grateful to be led. Grateful to
be obedient. Their critical faculty is missing with regard to Hubbard.
Such people have always been at the core of the mass
movements.
Hubbard does not preach a message of racial intolerance,
although there are strong hints in many of his lectures that
he considers the negro races, in particular, to be spiritu-
ally inferior to the whites. Of course, like many another
of his statements, his admiration for the Anglo-Saxons, of
whom, curiously, he is one, is backed up by proofs of his
*Eric Hoffer: The True Believer: Thoughts on the Nature of
Mass Movements; London, Secker & Warburg; 1952
23
attitude. He cites the technological, political, artistic and
social achievements of the British and Americans, and stu-
diously ignores their failures in these areas. But colour or
racial prejudice is not a strong factor in Scientology. If a
coloured person has enough money to afford therapy and
training in Scientology then he is welcomed with open
arms.
What is most ominous is that Hubbard has analysed
various aspects of existence into gradient scales. For in-
stance, with emotions there is a Tone Scale which, stated
simply, lays down a semi-mathematical guide to the quality
of emotions. A person in a state of Boredom is at a higher
emotional state than someone who is Angry, who again is
in a better state than someone in Covert Hostility on down
through Propitiation, Fear, Grief, Apathy and Death.
Leaving aside any considerations that this scale is purely
and simply the opinion of Mr. Hubbard and does not have
any statistical basis in reality, the individual in a state of
Boredom is BETTER THAN the individual in Grief. Better in
a moral, ethical, reliable, health-wise and general worth
sense. Used in the ambivalent world of Scientology such a
distinction is not solely used to assess the individual and his
ability to cope with the environment, which if the Emo-
tional Tone Scale were based on reality, would be of value
in many fields outside Scientology.
Scientology uses it to judge. If an individual, group or
country is low on the Emotional Tone Scale it is NOT
WORTHY OF CONSIDERATION.
This is very close to the type of philosophy which can
regard people as "not quite human". Taken to extremes it
can justify any action against another who is regarded as
unworthy of rights. That this is part and parcel of the whole
of Hubbard's approach is seen in his withering description
of non-Scientologists as "WOGS". His declaration that a
Suppressive Person is "Fair Game". As Sir Elwyn Jones,
Q.C., said in the recent Scientology libel case, S.P.'s "could
be deprived of property or injured by any means by any
Scientologist. He could be tricked, sued or lied to, or des-
troyed". There are reports of ex-Scientologist Suppressive
Persons being beaten up by "heavies" from the Sea Org.
though these are not substantiated by any police action or
reports. A photograph appeared in The Auditor - the
worldwide tabloid news magazine of Scientology, pur-
24
ported to have a copy circulation of five million - during
1968, showing an erring Suppressive Person being thrown
overboard from the "Royal Scotsman" by two brawny
Eithics Officers. I assume the victim was fished out again,
but it's a long drop from the deck of a 4,000-ton ship!
Of course all of these things, and many more, are justi-
fied within the weird philosophy of Scientology. They are
shrugged off as being a means of "getting Tech. in", or, in
straightforward language, "making the therapy work!" If
such measures are needed to make Scientology work there
is something terribly wrong with it.
So why Scientology? Why are there millions of people
who receive the magazines? Why are there hundreds of
thousands who think that Scientology is the only possible
way for the human race to find itself and to survive the
threat of an Atomic Bomb, the Population Explosion, the
eroding of standards, or any of the other multitude of prob-
lems we live with? Why, after all the radical philosophies
down the ages and the trouble and misery they have caused,
do people still throng to yet another magic wand that will
solve all their problems and make the world a place of sun-
shine and love?
This must surely be the reason. The world is not full of
sunshine and love. We all wish it were. When someone
comes along who says he has the formula and can back up
his claim with boasts as to the efficacy of his methods, this
man will be followed. If he is careful to always hold a juicy
carrot just in front of the noses of his followers, enough
will think it worthwhile to follow. If he can, at the same
time, talk grandly of the worth of his followers, their in-
tegrity and ethical superiority, that it is they who will in-
herit the earth, he will appeal to both the shallow and the
profound natures of his followers. If he can display a mag-
netic personality and a pretence of humility, many will love
him and follow no matter where he goes.
The following chapters outline the main things that
Scientologists believe and do. It is my personal interpreta-
tion of the curious world of Scientology, based upon my
experiences during some fourteen years of very close con-
tact. Very few people outside of Scientology know what
goes on inside it and those inside it are the very last to speak
frankly on their life. It is a strange world of insubstantiali-
ties, hopes and achievements, happiness and misery, of
25
hero-worship and degradation, of intolerance and conceit.
I think Scientology could herald a new form of mental and
moral tyranny to a world already obsessed with a large
number of enslavements. It could be the deadliest of all as
it deals with the spirituality of the individual and when, in
the past, religions have been intolerant, their pogroms have
been bloody, sickeningly self-righteous and degrading to
human self-respect.
Many governments around the world are taking half-
hearted steps to limit Scientology. One, the State of Vic-
toria, Australia, banned it. The British Government is
holding an inquiry but at the rate of growth of Scientology,
particularly in the United States, by the time any concer-
ted effort is made to control it, Scientology will be uncon-
trollable.
This book is an attempt to tell people the truth about
Scientology and what it is trying to do. I fervently hope it
will be effective!
26
Chapter Two
ASSUMPTIONS
The major sources of basic assumptions in Dianetics and
Scientology are the Axioms, Prelogics and Logics.
Scientology Axiom One is the assumption upon which
the rest of the subject stands.
"LIFE IS BASICALLY A STATlC", and this is further defined-
"a Life Static has no mass, no motion, no wave-length, no
location in space or in time. It has the ability to postulate
and to perceive".
Hubbard has redefined in modern, scientific-sounding
terms the ancient Hindu Vedanta concept of a soul or spirit
that whilst appearing to inhabit the physical universe is of
a distinctly separate order.
This static is called Theta (eighth letter of Greek alpha-
bet 0). Individual units of Theta, such as people, are called
Thetans. Theta could be regarded as God, Infinity, the
Supreme Being. An analogy could be made with an ocean
of Theta, each drop of which is a Thetan. The explanation
of what provides the animation of lesser creatures such as
parrots or boll weevils is a little hazy but it is suggested that
degenerate Thetans "run" one or more such creatures,
which is similar again to the Hindu beliefs.
The physical universe is inferior since not, of itself, ani-
mate. The presence of Thetans within it is explained by the
fact that in the beginning of the universe, variously stated
by Hubbard to be seventy-six trillion, 142 trillion and 320
trillion years ago, we were all "young" Thetans who had
nothing better to do than construct a universe for our-
selves in which to have a game. Hubbard explains at great
length, but with no great lucidity, in his version of "Games
Theory" that there must be barriers, freedoms, rules, in-
tentions and willingness to participate for any game to
exist. Ludo, for instance, has these ingredients and is there-
fore a compact version of life as Hubbard sees it.
Axiom Two states: "The Life Static is capable of con-
siderations, postulates and opinions." By thought and
thought alone, life can adopt or relinquish any role,
27
situation or environment. Whilst it is, by definition, at total
and permanent cause over its own situation, by the same
definition it can be at varying levels of effect - it can CAUSE
itself to be at effect. This is an important fundamental of
Hubbard's reasoning.
Axiom Three: "Space, energy, objects, form and time
are the result of considerations made and/or agreed upon
or not by the Static, and are perceived solely because the
Static considers that it can perceive them." This extends
the properties and capabilities of the Life Static to god-like
dimensions. The physical universe exists essentially because
life considers it to exist and by co-operative effort, life is
able to introduce reality into it. (Axiom Twenty-six: Real-
ity is the agreed upon apparency of existence.) Thus whilst
Scientology contains the mystic concept of life being an
illusion - being primarily a matter of thought - by an
agreement between life units that the physical universe is
ordered and arranged such and so, it becomes "Real". Such
enigmatic questions as: "If a tree falls in the forest and
there is no one there to hear it, does it make a noise?" are
thus handled. As also the fact that if someone leaps from
the top of a cliff whilst "considering" that all is illusion and
in the mind, that someone's neck will still be broken in a
painfully "real" manner.
Obviously a Tbetan is immortal. Each of us has been
around since the outset of the universe. We made it or at
least helped to make it. We are not able to make universes
now though. We are not even able to "hurl a few planets
around" as Hubbard says. We have lost these abilities and
live now in a shallow and fearful way. Potentially, we still
contain the abilities of Gods and by the grace of Hubbard
through Scientology, we have the opportunity to regain
these abilities. It would appear that all Theta existed in a
state of total knowingness prior to the creation of the
universe. This creation occurred because of the perverse
desire on the part of Theta - to experience. Why some-
thing in a state of total knowingness needs to experience
anything, or even if it is possible for it to experience any-
thing, is not very clear but presumably total knowingness
was extraordinarily trying without any thing to experience,
since in the state prior to the universe there was no THING.
Such profound information as Hubbard has uncovered
would appear to be of intense interest to cosmologists and
28
astronomers since they might as well give up and go home -
all their work has been done for them. Yet they persist in
squabbling amongst themselves about expanding or static
or pulsating universes, and they will keep discovering those
quasars.
Axiom Four: "Space is a viewpoint of dimension."
Again one sees that life, by looking, creates dimension and
space. There is no space until one adopts a viewpoint and
looks.
Axiom Five: "Energy consists of postulated particles
in space." Thetans, a long while ago, said the equivalent of
"Let there be light" and, lo, there it was. At the same time
we created the laws whereby energy operates. "These as-
sumptions or considerations are the totality of energy" as
Hubbard coyly puts it. Why Einstein and many others
worked so hard to establish a Unified Field Theory when
Hubbard could have told them all about it is further proof
that scientists are crazy.
Axiom Six: "Objects consist of grouped particles in
space."
Axiom Seven: "Time is basically a postulate that space
and particles will persist."
Axiom Eight: "The apparency of time is the change of
position of particles in space."
Axiom Nine: "Change is the primary manifestation of
time."
Axiom Ten: "The highest purpose in thls universe is the
creation of an effect."
The remaining forty eight Scientology Axioms consist, in
the main, of enlargements of the ways in which life handles
itself in relation to the physical universe environment. It is
apparent from all of the Axioms that Theta is at total cause
over the universe. Only by a series of errors, probably
deliberate at the outset but now accidental - since we have
reduced our abilities to such a degree that "accidents"
can occur - and over a vast span of time, have we been re-
duced to our present level of spiritual unawareness. From
our original state of total awareness and power we must
have postulated unknowingness for ourselves and have
ever since been descending into greater unknowingness.
Almost the entirety of Scientology consists of the dis-
covery and refinements of methods whereby the Thetan
can be persuaded to relinquish his self-imposed limitations.
29
The concept of the individual being only a shadow of his
true state, the result of a fall from grace, is not original
since all major religions contain something along this line.
Hubbard has placed this assumption on a factual basis and
claims it is not purely a matter of faith to re-establish sup-
remacy but is a problem resolvable by scientific proced-
ures.
Although Hubbard claims his Axioms are self-evident
truths, one is at a loss to put them to any direct tests for
validity, Certainly at this time, subjective faith and convic-
tion play a more important part than scientific tests,
analyses and statistics. This is not a major criticism since to
attempt to validate any of the material of Scientology, let
alone such awesome points as the creation of the universe,
is objectively impossible now, if it ever will be possible in
the future. One is dealing exclusively in subjective im-
pression and probably the least reliable evidence is that
given by a Scientologist.
A non-Scientologist, no matter how closely he observes,
will not be able to appreciate the full subjectivity of a Sci-
entologist. He must become a Scientologist in the full sense
of the word and by so doing be automatically barred from
objectivity. Hubbard's Axioms are self-evident truths to
Scientologists although not at all self-evident to anyone
else.
It is claimed that the validity of Hubbard's words are
apparent in the successes achieved by the publication of
Scientology theory and practice. Even if there be real suc-
cesses, which is open to some doubt, one is still left with
the question of whether the success is by Scientology or
for Scientology. Surely no Scientologist would admit his
philosophy is anything less than Hubbard claims for it. Be-
yond anything else, he would not be allowed to remain a
Scientologist if he doubted any of the material. Only by a
total faith can a person expect to "gain" anything from
Scientology. His own opinions are worthless and harmful.
An astronomer can hold doubts as to the validity of much
of the sacred cows of astronomy - this is, in theory at least,
a healthy attitude in a science - but his is an essentially ob-
jective pursuit. Scientology is a highly subjective pursuit
and thereby involves aspects of personal motives and de-
sires.
Strangely, under the circumstances, the Scientology
30
Axioms, by stating, "fundamentally all is thought", give the
clue to much of the successes of Scientology and unexpect-
edly invalidate the entirety of the remainder. If considera-
tion be the major ability of life and if Scientology is
presented as one of sufficient power and attractiveness that
one considers it to work, then and only then will it work.
Although this may Indeed invalidate the claimed objec-
tlvity of Scientology it does not necessarily make it less
valid. Psychology, psychotherapy, medicine and many an-
other authoritative subject would find it difficult to claim
objectivity. If Scientology can better the state of the in-
dividual in a real, pragmatic and applicable sense then the
reasoning behind it matters little. The question then be-
comes one of quality of result rather than method. The
end, perhaps for once, could justify the means but that
end must be a superlative improvement.
It is claimed for the Scientology Axioms that they are
unique. No other subject has commenced operations with
as complete a set of assumptions. This is true, but from the
outset the Axioms limit objective analysis and as in so
many subjects which are the brain child of one man,
personal preference limits the application of analytical
techniques. If a Scientologist other than Hubbard were to
discover and establish an error in these assumptions he
would have to set up another sect apart from Scientology.
Also, if he were a true believer, he would be pathologically
incapable of even questioning Hubbard's pronouncements.
Various splinter groups from Scientology have appeared
from time to time but these have been so bizarre as to make
Scientology appear the height of rationality.
By the construction of a set of assumptions from which
further conclusions may he drawn, a methodology can rap-
idly he built for ascertaining these further conclusions.
This is fair enough, provided the factors of which the fun-
damentals consist are indeed fundamentally true or are
sufficiently fluid as to allow change. Truth would always
appear to be comparative. Yet Hubbard claims his assump-
tions to be TRUTH and offers no further proof. In other
words, he, unique amongst men, has established absolute
truth and graciously offers, or rather sells it, to mankind.
Scientology is not a science because its assumptions are
stated as truth from the outset and no further inspection
is permitted. It may be of worth but it is not a science.
31
The seven Prelogics are concerned with self-determinism
as regards the life unit or static as opposed to the overall
concept of Theta. The Prelogics add nothing to the axio-
matic definitions of life units except to show self-determinism
as the motivation for all life units. This contradicts Axiom
Three, and other Axioms which state agreement be-
tween life units is necessary for the creation of a real
universe.
Hubbard stresses in earlier material the concept of an
individual in a state of "Other-determinism", that is, his
considerations, postulates and opinions are overruled by
another agency, will, through the application of Scientology
techniques, regain Self-determinism to such a degree as to
be able to practise Pan-determinism, which means his con-
siderations, postulates and opinions take into account the
best survival for all aspects of life and the environment.
This pleasing statement is more easily said than achieved.
In recent years, Hubbard has relied less on Pan-determin-
ism in his own approach to his followers, than on simply
telling them what's what.
The twenty-four Logics are adaptations of Alfred Kor-
zybski's "General Semantics" and contain a curious
mixture of Aristotelian and what Korzybski called "non-
Aristotelian" logic. Hubbard appears to have read Kor-
zybski's 800-page "Science and Sanity" and to have taken
the most sweeping and simply stated "Logical Facts" there-
from. A major factor in Scientology, which gives it the
appearance of a technology, is the aspect of relativism
derived directly from "General Semantics" and called by
Hubbard "Gradient Scales". In Hubbard's Gradient Scales,
human characteristics are given arbitrary values in rela-
tion to each other as can be seen from the brief example
of the Tone Scale given in the last chapter.
Although these scales may be valid within known realms,
Hubbard extends them to absolute points, even though
Logic Six states "Absolutes are unobtainable".
Korzybski's theory of logic says thought arrives at in-
correct answers by considering there to be only the alterna-
tives of Black or White, Good or Bad, Right or Wrong
(claimed to be Aristotelian!) and he propounds a theory of
semantic usage which would precisely indicate the shad-
ings of greyness, the degree of goodness or badness, right-
ness or wrongness. The Scientological adaptation of this
32
theory shows typical Hubbardian enthusiasm by taking
the Gradient Scales to absolute points. The Tone Scale is
extended from the known levels of Fear (1.0), Anger (1.5),
Boredom (2.5), Enthusiasm (4.0), to take but a few of the
arbitrary values, and extends it to Serenity of Beingness
(40.0) and states this to be an attainable absolute. Hubbard
also states Tone 40.0 to be such an exalted state as to be
unreal within the physical universe, e.g. the player in the
game of life would have such superior abilities as to be
unable to play.
At the same time, the Logics of Scientology contain as-
sumptions of very great value to Scientology itself. Logic
Five: "A definition of terms is necessary to the alignment,
statement and resolution of suppositions, observations,
problems and solutions and their communication." If one
reads the books of Scientology or listens to Hubbard's
taped lectures, one wonders that the same man had orig-
inated this "Logic", for even the numerous glossaries of
terms in his books do nothing to clearly define his terms
or their parameters. The Scientology Dictionary probably
reduces understanding of Scientologese.
Lastly on the subject of the Logics, number Seventeen
states: "Those fields which most depend upon authorita-
tive opinion for their data least contain known natural
law." Surely there can never have been a subject that con-
tains more authoritative opinion than Scientology? Even
when Hubbard states a Natural Law, he does it with an
authority which changes it from a Natural Law to a peculi-
arly Hubbardian Law!
In addition to the Axioms, Prelogics and Logics of Scien-
tology, there are 194 Axioms of Dianetics. As with all of
Hubbard's pronouncements as to the way in which things
are arranged throughout the Cosmos, the Axioms of Dia-
netics are a mixture of established fact and convenient
assumption. Mind-boggling though the universe may be,
all 10,000 million observable light years' radius of it, con-
taining about 100,000 million galaxies each composed of
about 50,000 million stars, Hubbard's easy summation of
it all is even more stupefying in its audacity.
The Dianetic Axioms cover some of the same ground as
those of Scientology even though Hubbard describes Dia-
netics as purely a psychotherapy and claims that all of the
spiritual matters belong in Scientology. Dianetics is
33
supposed to cover Dynamics One to Four: Scientology cov-
vers the lot.
Dianetic Axiom One: "The source of life is a static of
peculiar and particular properties" is only another way to
say "Life is basically a static" - Scientology Axiom One.
Much of the theoretical matter of Scientology is outlined
in the Dianetic Axioms. "That part of the Static of Life
which is impinged upon the physical universe has, for its
dynamic goal, survival and only survival" - Dianetic Axiom
Three. This introduces one of the major assumptions of
Scientology. The urge towards survival is regarded by Hub-
bard as the most generalised motivation of life. This urge
is divided into Eight Dynamics: "First - is the urge toward
survival of self; Second - is the urge toward survival
through sex or children; Third - is the urge toward survival
through a group of individuals or as a group: Fourth - is
the urge toward survival through all mankind and as all
mankind: Fifth - is the urge toward survival through life
forms such as animals, birds, insects, fish and vegetation
and is the urge to survive as these; Sixth - is the urge toward
survival as the physical universe and has as its components
Matter, Energy, Space and Time from which is derived the
word MEST; Seventh - is the urge toward survival through
spirits or as a spirit; Eighth - is the urge toward survival
through a Supreme Being or, more exactly, Infinity. This is
called the Eighth Dynamic because the symbol of Infinity
stood upright makes the numeral "8".
The eighth letter of the Greek alphabet is Theta, which
must mean something too!
The Eight Dynamics demonstrate a neat expansion from
singularity to infinity or at least that is what they are
supposed to demonstrate. An individual could be assessed
as demonstrating a greater or lesser degree of ability to
survive - survival potential - by the number of these dyn-
amics on which he is operating. The fullest life would be
the one which includes all of the eight. This fortunate in-
dividual would be vastly superior - would be Homo novis
rather than Homo sapiens or "Homo sap", as Hubbard has
expressed his opinion of the current norm of human being.
In the Tone Scale mentioned earlier and illustrated be-
Iow, the level of 2.2 between boredom and antagonism is
a mid-point between survive and succumb. The urge to
survive is the essential motivation but when aberrated in
34
---------------------------------------------------------
|
| 40.0 Serenity of Beingness
| 8.0 Exhilaration
| |----------------
| THETAN | 4.0 Enthusiasm
| TONE | 3.0 Conservatism
| SCALE | 2.5 Boredom
| | 2.0 Antagonism
| Well below | THETAN 1.8 Pain
| body death | PLUS 1.5 Anger
| at `0' down | BODY 1.2 No-sympathy
| to complete | 1.1 Covert Hostility
| unbeingness | 1.0 Fear
| as a Thetan | 0.9 Sympathy
| | 0.8 Propitiation
| | 0.5 Grief
| | 0.375 Making Amends
| | 0.05 Apathy
| |
| |----------- 0.0 Death
|
| -1.0 Punishing Bodies
| -1.5 Controlling Bodies
| -2.2 Protecting Bodies
| -3.0 Owning Bodies
| -3.5 Approval from Bodies
| -4.0 Needing Bodies
| -8.0 Hiding
|
--------------------------------------
THE EMOTIONAL TONE SCALE
spirit and mentality, the individual works towards suc-
cumb. In the Awareness Scale illustrated below, those
points descending from Need of Change (-4) down to Un-
existence (-34) are diminishing awareness - the individual
is succumbing to a greater and greater extent - and those
points ascending from Need of Change up to Power on All
Eight Dynamics (presumably +22 to infinity) demonstrate
an increasing awareness and desire to survive. As the indi-
vidual progress further from the points of 2.2 (Tone Scale)
and -4 (Awareness Scale) direction, the urge to survive or
the urge to succumb increases proportionately.
Simple this may seem at first sight. Difficulties arise when
it is applied to life as it is, rather than to life as viewed by
Scientology. The aim of Scientology is to first establish
the self-determinism of the individual which is another way
to say, to get him living and surviving as himself and fully
on the First Dynamic. Since the mental state of EVERY
individual with the sole exception of Scientologists auto-
matically means he is not living self-determindly and there-
fore cannot be on the First Dynamic, it means that all
activities towards survival on any other Dynamic are in-
verted and unreal. No matter how much pride the
35
21 SOURCE
20 EXISTENCE
19 CONDITIONS
^ 18 REALIZATION
/ | \ 17 CLEARING
| 16 PURPOSE
| 15 ABILITY
| 14 CORRECTION
| 13 RESULT
| 12 PRODUCTION
| 11 ACTIVITY
| 10 PREDICTION
| 9 BODY
| 8 ADJUSTMENT
| 7 ENLIGHTENMENT
| 6 ENLIGHTENMENT
| 5 UNDERSTANDING
| 4 ORIENTATION
| 3 PERCEPTION
| 2 COMMUNICATION
| 1 RECOGNITION
|
| -1 HELP
| -2 HOPE
| -3 DEMAND FOR IMPROVEMENT
| -4 NEED OF CHANGE
| -5 FEAR OF WORSENING
| -6 EFFECT
| -7 RUIN
| -8 DESPAIR
| -9 SUFFERING
| -10 NUMBNESS
| -11 INTROVERSION
| -12 DISASTER
| -13 INACTUALITY
| -14 DELUSION
| -15 HYSTERIA
| -16 SHOCK
| -17 CATATONIA
| -18 OBLIVION
| -19 DETACHMENT
| -20 DUALITY
| -21 SECRECY
| -22 HALLUCINATION
| -23 SADISM
| -24 MASOCHISM
| -25 ELATION
| -26 GLEE
| -27 FIXIDITY
| -28 EROSION
| -29 DISPERSAL
| -30 DISASSOCIATION
| -31 CRIMINALITY
| -32 UNCAUSING
|
| -33 DISCONNECTION
-34 UNEXISTENCE
--------------
LEVELS OF AWARENESS SCALE
36
non-Scientologist Husband or Wife may take in marriage or
children (Dynamic Two); no matter how successful the
business man, union leader or pop star may be in relation
to groups (Dynamic Three): no matter how helpful to
humanity at large the statesman may be (Dynamic Four);
no matter how good at growing his crops or tending his
herds the farmer may be (Dynamic Five); all is set at
naught and is delusion and pretence unless Scientology is
present and has made sure the individual is operating as him-
self, first and foremost. Only with Scientology can the in-
dividual be sure to operate as himself through the other
Dynamics.
Further complexity is introduced when one sees that in
real life an individual could be successful on some Dynam-
ics and unsuccessful on others. On Dynamic Eight, he
could be in total Apathy (0.05) and Unexistence (-34) on
the subject of God and Religion. He could be at Enthusiasm
(4.0) and Understanding (+ 5) as regards his new o.h.c. twin
carburettor GT car, Dynamic Six. On Dynamic Two he
could be in a state of Boredom (2.5) and Need of Change
(-4) as regards his marriage. His ability to keep goldfish
alive for more than a few days could be low and he may
not be able to tell the difference between a Sweet Pea and
an Oak Tree which probably means he is at Grief (0.5)
and Disaster (-12) on the Fifth Dynamic. Strangely though,
he has a magnificent Alsatian dog about which he again
feels Enthusiasm (4.0) and Energy (+7). All this makes life
very difficult. People will refuse to obey the rules!
The Tone Scale levels below 0.0 are those in which
non-Scientologist human beings are found at this time.
Having lost the awareness of operating a body as a non-
material static with no mass, no motion, etc., the majority
of people have descended into extremely degraded Tone
and Awareness Levels from which they just about manage
to energise sufficient mental mechanisms to maintain the
body at levels of apparent tone. We, poor degraded things,
think we are our bodies. We do not know we are immortal
and beautifully separate entities who joyously play the
game of life like a puppet master. If we demonstrate Anger,
Fear or Enthusiasm through our bodies this is purely a
dramatisation and it is not the true us, the awareness of
awareness units, who are feeling it. A mental mechanism
causes our bodies to enact the part whilst we cower deep
37
down inside wondering what on earth is going on and
"Needing Bodies"! And Hubbard accuses psychiatrists of
having a degraded view of their fellow man and claims he
has an elevated and loving view.
Dianetic Axiom Eleven: "A life organism is composed
of matter and energy in space and time, animated by Theta.
Symbol: Living organism or organisms will hereafter be
represented by the Greek letter Lambda (^)." Beyond the
fact that Lambda is not used to represent the living organ-
ism or organisms thereafter either in the rest of the Dianetic
Axioms or the remainder of Dianetics and Scientology,
the following Axioms sound rather like a Readers Digest
style introduction to biology and mysticism. For in-
stance, Axiom Forty-two: "The virus and cell are mat-
ter and energy animated and motivated in space and time
by Theta" which one would have assumed from Axiom
Eleven in any case since it is not a heavily guarded secret
that complex organisms are quite often composed of viri
and cells. Evolution is lightly discussed, Axiom Sixteen:
"The basic food of any organism consists of light and
chemicals. Organisms can exist only as higher levels of
complexities because lower levels of converters exist. Theta
evolves organisms from lower to higher forms and sup-
ports them by the existence of lower converter forms."
And so on. Throughout Hubbard's pronouncements as
to the inter-relationships between the spirit, bodies, minds,
thought and psychical universe, there is lip-service paid to
currently accepted scientific opinion linked to his personal
interpretation as to how life, as he sees it, manipulates its
environment to fit the rules.
It is a pleasing and somewhat flattering outlook since it
means that every living creature has the opportunity to
regain immense powers over the implacability of the uni-
verse. It is the same message, though in very different terms,
as has been purveyed by all other major beliefs in the es-
sential spirituality of the human race. The greater part of
Hubbard's opinions remain as opinions even though he
claims scientific objectivity. This must surely he the great-
est error in the whole of his subject. If he claimed to have
introduced a new variation on the theme of religion and
was honest in his approach by stating that by faith alone
could a man gain the blessings of Scientology, he would
attract those who agreed or found comfort in his faith. By
38
stating that Scientology is the ONLY truth, the Road to
Total
Freedom, and so on and by mixing his credo with pseudo-
scientific mumbo-jumbo, the faith is reduced to the level
of
a cheap confidence trick. There are many very admirable
points to Scientology and it deserves more than this
treat-
ment.
If Scientology is a science, then there are some
enormous
gaps in the reasoning, gaps which should be filled before
any further assumptions are made.
Even if one grants that there is some totally separate
and
distinguishable essence or elan which animates matter,
energy, space and time, to produce, for instance, people,
it
would have been a better use of all the pompous and repet-
itive words had Hubbard explained, in precise and observ-
able terms, exactly how this is done. It is much too easy
to
say that Theta controls the physical universe by
considera-
tion and postulate. Even if one grants the current
examples
of life on this planet to be too degraded to postulate or
consider in a positively creative sense, in his wisdom,
Hub-
bard must know HOW it is done. Unfortunately he is care-
ful not to claim any such powers for himself or for his
most
highly trained followers, on the justification that if one
were
to lift his body six feet above the ground or to mentally
move objects without any contact with the body, it would
drive all non-Scientologists insane. The only reason why a
non-Scientologist cannot naturally demonstrate mental
power over his environment is that he is too degraded by
his experiences with the physical universe and has lost
all
knowledge and confidence in his superiority. Hubbard
and his closest followers certainly should be able to
demon-
strate their ability to make changes in their environment.
They do not show any such abilities and one can only con-
clude they do not know how to do it and the entire theory
structure is erroneous.
If the Thetan is the primary cause which energises the
mind through the brain to the body to the outside
universe,
where does he get the energy from? Does he create it out
of thin air and if so how does he create it? If he uses
an-
other source of energy, how does he utilise it? Since it
is
such an important function of whatever one thinks or does
and is so intensely personal, most Thetans should know
how it is done. Hubbard would claim that the source of en-
ergy is the Thetan who creates it but being in a state of
39
unconsciousness, he has placed even this primary function
on to a mechanical basis. Even it this also be true, there
must be a point where even such an automatic function is
given impetus, energised and the question still comes down
to HOW?
This question is not unique to Scientology. It is
probably
the concern, or should be, of many branches of science.
There IS a difference between living and non-living
things.
What is this difference and how does it animate matter?
That Scientology does not know the answer is not seri-
ous. That it acts and claims to know is sad for so long as
it
thinks it has the answers to everything, it will not even
look.
40
Chapter Three
THE THETAN
"Who Are You?
"What Are You?
"Why Are You?
"Deep down inside; down where you are free to dream,
free to know - down there you aren't a casual event.
"You are not the result of a few millennia of accidental
blendings of chemicals. You know with a keen awareness,
your life is a beautiful and exotic continuance.
"You are a fine and a true being, capable of love, wis-
dom and beauty.
"An immortal.
"A man fearless.
"A being who can look and see. An awareness of aware-
ness.
"Down in the deepest recess of your being you know
and need nothing but to know.
"You are a THETAN.
"No longer need you hide your true self even from your-
self.
"Scientology is here to rescue you."
So might read an advertising blurb for Scientology. Cut
away all the pseudo-science, the conceit and the
exaggeration
and this is what Scientology is all about. The fundamental
aim is to produce true people from fearful half-people.
We are all living at but a fraction of our true potential.
When we discover Who we Are, What we Are and Why
we Are, we assume again our true identities.
The I, the Soul. the Elan Vital, the spirit, the
motivation
of life, life itself, this is the Thetan and the concept is
not
unique to Scientology. What is unique is the level of
importance given to the Thetan. No Western religion or
philosophy gives quite this degree of responsibility to
the
individual - the true, immortal, all-cause individual -
that
Scientology does.
All Thetans are potentially equal. Obviously
Scientologists
41
are better than other Thetans, by implication, for they
have shown the good sense to join the only possible move-
ment that holds the key to their salvation. Rather like
Jehovah's Witnesses, every soul is worthy but some are
favoured more than others.
There are powerful Thetans. Hubbard, obviously one,
has described himself as a Meteor. My meetings with him
bear this out - an incredible dynamism, a disarming, mag-
netic and overwhelming personality. Once I met him early
in the morning at Saint Hill Manor on a Sunday when
there were few people about. He was then at the age of
fifty-
three (he was born at Tilden, Nebraska, U.S.A., in 1911)
and radiated health and good will. We spoke for some
thirty minutes about Scientology generally and a breath-
taking stream of ideas and new projects poured from him
with youthful enthusiasm. His brilliant red hair and broad
smile, his benign authority, made it not difficult to
believe
that here was the new Messiah. The twentieth-century,
science-orientated, super genius on whose broad shoulders
and intellect the fate of the world rested. Yet not so far
removed from the plain man as to be unable to stand and
gossip while taking snapshots with his Leica.
There are also degraded Thetans.
These poor souls are probably well-intentioned and nice
enough but they lack "Theta Energy" - whatever that
might be - due to a mysterious and particularly revolting
event on their Past Track, prior to this life, that makes
them
pretty useless until they have had a lot of high-level
Scien-
tology therapy. Hubbard probably invented degraded The-
tans, or sometimes "Weak Thetans", to explain failed cases
who yet kept trying.
Most Thetans one comes across nowadays are closely
associated with a human body. If any of them ever give
much thought to it, they probably reckon they are their
bodies. Yet interestingly they will say: "My Brain", "My
Hand", "My Body", thereby giving the secret away. Of
course it also happens that one says: "My Soul" and, crime
of crimes, a new Scientologist may well say: "My Thetan!"
Having said it once, he never says it again.
Thetans as badly off as human beings do not feel partic-
ularly distinct from their bodies. This is a subject of
amuse-
ment to L. Ron Hubbard. He regards anyone who is not
thoroughly aware of being a totally distinct entity as
being
42
something not quite up to the level of a village idiot. In
Scientology though, thank goodness, a goodly proportion
of us can readily find out that we are not our bodies.
"Be three feet back of your head", commands the Scien-
tologist, and over 50 per cent of people sail out of their
heads and adopt a position three feet behind their cran-
iums. This is known as the "One-Shot Clear" technique
and is so routinely effective as to make the task of
saving
the world very simple. People actually do it. They don't
just imagine they are three fed back of their heads. They
don't just adopt a viewpoint as if they are three feet
behind
their heads. They are actually in a position exterior to
their
heads. At least, according to L. Ron Hubbard they are.
How one can demonstrate where a Thetan is at any par-
ticular moment when he is a nothingness is not very clear.
One can ask the Thetan - "Are you three feet hack of
your head?" and, of course, Scientologists will answer -
"Yes". Through their bodies, you understand - a newly
exteriorised Thetan can hardly be expected to demon-
strate a high level of telepathy or to have perfected the
technique of talking without a larynx, mouth, wind-pipe
and so on. Nevertheless, it is not very convincing that
Sci-
entologists, who invariably know about exteriorisation and
who are always prepared to co-operate in proving Sciento-
logy right, seem to be the only people who can do this
magical trick. It is also confusing that Hubbard has more
recently described the relationship of the Thetan and his
body to be like a wooden splinter in a thumb. The splinter
is the body and the thumb is the Thetan. If this be the
case,
then how can the Thetan exteriorise from the body when
the Thetan is bigger than the body? The Thetan is occupy-
ing, in all probability, a volume with a radius much
greater
than three feet from the body, so it is a mark of pure
genius
for the Thetan to be able to exteriorise therefrom. Addi-
tionally, and according to Scientology Axiom One: "...
A Life Static (Thetan) has no...location in space..."
The whole thing becomes more and more mysterious.
Nevertheless, Thetans are capable of all manner of won-
drous things and this is probably one of them.
Most religions and therefore the majority of people pay
lip-service to the spirit or soul as being immortal. Even
if
at no other time, at death, the soul must detach itself
from
the body to do whatever the particular religion says it
does.
43
Hubbard has not been content to leave his ideas at the
somewhat vague level of other religions. He more or less
follows the Buddhist and Hindu belief in eternal reincar-
nation and has attempted to give some sort of rational
basis for this. A Thetan runs a body though he is poten-
tially capable of a quite distinct existence without one.
The
body is used as a communication terminal - it being easier
to locate and communicate with a body than a nothing-
ness. Dependence on a body is a very low-grade pursuit.
As a symbol of oneself it is quite a good idea but one has
a
tendency to become the symbol. Ideally, a well-off Thetan
would be able to have one or more bodies, or not, as he
thought fit. In Scientology there is a revulsion and con-
tempt for bodies and indeed, all materiality.
Hubbard speaks scathingly of our types of bodies as:
"Meat Bodies!" There are also Robot, Metallic, Doll (stuf-
fed with Kapok?), Vegetable, Gaseous and Amorphous
Bodies and probably many more besides. One hopes that
these other types of body are not on this planet right now
but one should always be very careful. Whatever they are
made of, all bodies are a trap.
Thetans treat them badly, give them psycho-somatics,
break them and kill them off and, after feeling remorse
and
guilt, become them. Despite the superhuman potential
abilities of Thetans, they seem to fall for some of the
corni-
est traps in the vicinity. In the mentalities of the
beings
who constructed the physical universe and responsible for
all the wondrous parts thereof, including the human body,
there seems to be a perverse desire to get into deep
trouble.
If one can follow Hubbard's reasoning, this fits the
desire
of Thetans to experience and to create effects -
"Scientol-
ogy Axiom Ten: The highest purpose in this universe is the
creation of an effect".
One way of looking at it is to see Thetans as very bored
with being super-stars all the time and so they decide to
get
mixed up and involved. Even from the limited view of a
poor old Homo sapiens, one can perhaps understand that
to he the epitome of efficiency, effectiveness, happiness
and
success with everyone smiling the whole time could drive
one, after a few trillion years, to desire above all else to
be
a miserable, ineffectual, stuttering, bent, bitter and
twisted
mortal with sinus trouble and B.O. Just to introduce a
bit of variety.
44
Hubbard's justification for Scientology, which will ruin
our self-deception by making us into those boring super-
stars again, is that we have all embedded ourselves so
tho-
roughly as to be unable to extricate ourselves. We so
threw
ourselves into the whole concept of self-entrapment that
we
did not bother to leave the combination of the lock to let
ourselves out again. At least, not until Scientology came
along.
It is analogous to a Monopoly player who becomes his
Battleship or Smoothing-Iron and really Goes to Jail, Goes
Directly to Jail, Does Not Pass Go and Does not Collect
$200!
This is an observable trait in people. They throw them-
selves into events and situations "just for the hell of
it".
Young people, in particular, want to experience life
whether the consequences are good or bad. Children want
to try things for themselves. They do not put much cre-
dence in advice. They want to experience. Bravado is an
admired trait. None have it to the degree of Hubbard, ac-
cording to Hubbard. He, without more than a passing
thought for the consequences, took his sanity in both
hands,
nay his very spiritual existence, and sailed out into the
storm-tossed and uncharted waters of the stuff of life.
Into
the realms of insanity he ventured, head high, eyes nar-
rowed...and so on and so on. Some might say - "Was
your journey really necessary?"
Thetans show their genius by the ways in which they so
deny their own existence and god-like capabilities as to
end
up as human beings. A shrewd self-negation is necessary to
turn a being at total cause over the physical universe
into
us.
Progress in sociological, political, medical and techno-
logical subjects is meaningless. Scientology sees such
pro-
gress as Orwellian but vastly more subtle and insidious
than outlined in "1984". NASA'S Apollo programme may be
an admirable achievement technologically and within a
limi-
ted framework but it does not expand human awareness.
In fact all "progress", with the sole exception of Scien-
tology, is a step to make the individual less self-reliant
and
confident whether purposeful or accidental. If only the
re-
sources used to develop a biological detergent or a better
can for brown ale were used to help the desperate cause of
freeing the Thetan from his self-imposed hell, we would
45
not now be facing a future of horror from atomic war,
overpopulation/starvation, pollution, dwindling natural
re-
sources, social unrest, racial intolerance and so on.
Political
systems and solutions which ignore the individual are des-
tined to failure or to remove the thing for which they are
designed - the individual.
Hubbard bases this conclusion not solely on observation
of this civilisation but also on memories of other planets
which surged ahead materialistically at the expense of re-
cognition of the spiritual needs of the individual, only
to
destroy themselves. Earth is apparently following the same
course at a vastly accelerated rate and has little time to
save
itself.
His answer to these problems is Scientology. Only Scien-
tology recognises the paramount worth of the individual
for only Scientology knows what the individual really is.
Only Scientology acknowledges the true worth of the indi-
vidual and counts all else as of lesser import to the free
expression of the individual. This is not anarchy. Very
much the opposite.
Freedom is earned. Justice is not a natural law. Truly
free individuals will choose always the optimum course and
in such choice will often relinquish their own personal
de-
sire in the cause of the overall good. This is not at all
the
similar sounding concept of Marx and Engels' Dialectical
Materialism, in which limited personal freedoms must be
cast aside in the greater cause of the full freedom of the
State - the true organism. Marx and Engels postulated that
human evolution would be given freedom to occur in their
socialist state.
Hubbard says that human evolution with the aid of
Scientology is necessary before any political system can
be
expected to work. Once this evolution has occurred, limit-
ing political systems will not be necessary and the
breadth
of the newly acquired comprehension of every individual
will be so great as to make any system so far devised ap-
pear absurd. This is understandable since politics now
seems absurd, even without the benefits of Scientology.
Lenin demanded revolution as the only way to free hu-
manity for a more worthwhile future. Hubbard demands
evolution. Revolution is meaningless destruction since the
people are not changed. If the people are not changed,
then
the society emerging from a revolution will not be
changed.
46
Only by an evolutionary process can the people so change
as to alter the basic assumptions of their society. The
only
possible worthwhile evolution for the human race is up-
wards towards self-awareness. "Know Thyself" is an in-
junction which finally carries some practical hope.
Each individual must be aware of himself as a Thetan -
an actual individual free of the only limitations that can
enslave him, his own self-constructed limitations. It is
not
enough to pay lip-service to the concept of the immortal
and all-powerful individual. Only by a direct experience
through the application of Scientology techniques can the
true picture be discovered - that each of us is unique,
totally
responsible for ourselves and there is only one way out,
and
that is through.
Mental aberration makes individuals act in destructive
ways; mental aberration held in common by groups and
nations causes wars, riots and, more tragically, apathetic
acceptance. It is the sum total of frustration, apathy,
grief,
anger, bitterness and fear of the individuals comprising a
society that makes up the aberration of the society. The
society does not have an entity of itself. Depending on
the
form of the aberration will depend the actions of the na-
tion. A society without aberration would move rapidly
forward rather than as now two steps forward and four
back. Leaders, statesmen, politicians are but reflections
of
or catalysts for their nation. It is not enough to instal
better
systems or leaders. To avert catastrophe, the individuals
must be given the opportunity for freedom. Personal, indi-
vidual, mental and spiritual freedom.
Free individuals will work constructively towards
height-
ened survival for all life and do not need systems to tell
them arbitrarily what to do. This is heady stuff. Given a
new meaning in Scientology by the assurance that evolu-
tion of human mentality is available. The evolution is
very
definitely upward to a grander and more humane state. All
else but striving for the greater awareness of the
individual
is absurd or worse. A free and aware Thetan has good,
practical and achievable intentions. He has no unknown
blocks to the implementation of these intentions. He will
work co-operatively for the overall good but will retain
and strengthen his own individuality.
To try to establish a sociological standard at thls time
when human mentality is so open to the unpredictable
47
whims of aberration is pointless. Nothing will work unless
humans are free to look and see. When they are, they can
be relied upon to sort these problems out for themselves
with a cool and rational comprehension of the true situa-
tion.
The future is indeed rosy with Scientology.
It is the most important single power on this planet to
resolve the immense difficulties of the human race. Just
get
enough people cleared of their mental hang ups and every-
thing will be reversed to an upward trend.
In 1950, Hubbard wrote: "One sees with some sadness
that more than three-quarters of the world's population
will become subject to the remaining quarter as a natural
consequence and about which we can do exactly nothing."
Every religion, political ideology and dictator, no
matter
how degrading, has propounded a theory "for the good of
Mankind". All Scientologists believe and utter with the
gleaming eyes of the proselytiser: "Scientology is the
only
thing that can save Mankind."
Having seen, worked with and intimately known large
numbers of Scientologists who have been cleared, the
future
proposed by Hubbard is at once ludicrous and terrifying.
These people are no longer in control of their own minds.
Their outlook and contact with reality is so limited as to
be absurd. Yet they are convinced with a deep-down cer-
tainty that they are supermen. They are convinced as no
other religious adherents can ever have been convinced of
their infallibility.
They intend to "save the world from itself" whether the
world wants to be saved or not.
The very thought of such a fate for the poor old world
is horrifying.
48
Chapter Four
THE MIND
Plato introduced the idea of the mind as being completely
separate from the physical body. Wundt, Freud and other
psychologists continued this convenient concept. It has
been the subject of massive tomes and has certainly become
the dumping ground for all the perverse and inexplicable
phenomena of human conduct.
None of the people who spoke of the mind bothered to
explain where or what it was. With Dianetics and later
with Scientology, there has been an attempt to state in
more than meaningless abstractions the composite of the
mind.
The mind exists as a measurable entity. It consists of
energies and masses that are part of and obey the same
laws as the physical universe. Under ideal conditions, it
can
also obey the laws of the Thetan. It is a halfway house
be-
tween the Thetan and his body. It is at once coarser than
the Thetan and finer than the gross composition of the
brain. It occupies space but not necessarily in the brain
or
the body since it extends from the body for anything up
to twenty-five feet. It is the property of the Thetan and
not
an extension of the body, since in his mind the Thetan
stores all memories of his experiences. The energies of
which the mind is composed are of the same family as 230-
volt alternating current or sunlight but they are of such
fine wavelength as to be unmeasurable at this time.
Four bands of mental energy have been discovered by
Hubbard - Aesthetic, Analytical Thought, Emotion and
Effort. Aesthetic wavelengths are estimated at
0.000000000-
00000000000000002 cm.; which is very fine indeed and cer-
tainly not measurable, with any accuracy, by normal means
Hubbard does not specify how he came to measure it);
Analytical Thought is given as 0.0000002 cm.; Emotion is
given as 0.02 cm.; and Effort would appear to be either
0.0 cm. or Infinity, which is curious.
The conclusion to be drawn is that the Aesthetic wave-
lengths are nearest to the Thetan in being so tiny and
Effort
49
being an obvious part of the physicality of the universe
is gross and therefore 0.0 cm. (which is non-existent)
or Infinity (which is meaningless as a wavelength except
as
a mathematical convenience) are, by some odd quirk, op-
posites. To further confuse things, Hubbard states: "What
most closely approximates Theta? It would be one of nearly
infinite length, and that wave is found to be Aesthetic,
the
wavelength of the arts." Nearly infinite length would
hardly
be 0.(25 noughts)2 cm.; or would it in Hubbard mathem-
atics?
Leaving aside these discrepancies, the Axioms state
energy to consist of postulated particles and objects to
con-
sist of grouped particles. In just such a way does the
energy
of the mind condense into matter or masses under certain
conditions. The mind is a collection of masses.
The energy of the Thetan is used in the main to make
Facsimiles (a mental copy of one's perceptions of the
physical universe sometime in the past, and also known as
a mental image picture). These mental image pictures con-
tain much more than would normally be understood by
memories. They are precise mirror images containing over
sixty sense impressions (Hubbard does not list what they
all are), together with the emotions, thoughts and conclu-
sions of the Thetan. They are recorded at high speed
rather
after the style of cine film and have limitless
durability.
Presumably, the very earliest facsimilies are some 320
tril-
lion years old!
There are three divisions of the mind - the Analytical
Mind, the Reactive Mind and the Somatic Mind.
"Analytical Mind - The `Computer', or the part of the
mind which perceives and retains data, analyses them, and
uses the answers thus received to resolve problems and
direct the organism along all the dynamics. The analytical
mind, as a computer, is incapable of error as it thinks in
differences and similarities; given accurate data, there
would
be perfection in every conclusion. Each iota of
information
picked up by any of the senses is filed in the memory
banks,
where it is accessible to the analytical mind.
"All these data are scanned by the analytical mind
before
it makes a computation on any problem, no matter how
minor that problem may be. When not aberrated by false
data, the analytical mind, which has full charge of the
or-
ganism's functions, can control or change all muscular,
50
glandular, rhythm and fluid functions of the body
instantly
and for the optimum benefit of the organism concerned."
By contrast with the Analytical Mind -
"Reactive Mind - This was once called the `subconscious
mind'. It is alert during any moment of life, even when
pain
or emotion is so great that the analytical mind
temporarily
is not functioning. The analytical mind reasons; the reac-
tive mind acts only on a stimulus response basis. The ana-
lytical mind records the fact that a pain exists; the
reactive
mind records the pain itself, together with all perceptics
of
the environment.
"When a person is below 2.0 on the Tone Scale, he is a
product of his aberrations, constantly stimulated by his
engrams, and under the command of his reactive mind.
Man at this stage is operating under a decision to
succumb,
because his mind no longer considers him to be a proper
tool for Theta's conquest of the Physical Universe."
The Somatic Mind is that portion of the mind in closest
contact with the physical organism. It is subservient to
the
Thetan and to the other sections of the mind and holds
automatic psycho-physical mechanisms within it. These can
be either pro- or anti-survival. The Somatic Mind contains
no ability to reason. It translates mental instructions
into
physical actions.
The human mind is thus comparable to an electronic
computer of vast and specific functions. Each of the three
divisions has memory storage banks but the only one
which has consciously accessible memories is the
analytical
mind. It is the unconscious or semi-conscious memories
which cause all the trouble. These are recorded in the Re-
active Mind and, as with conscious memories, can be re-
stimulated by analogous stimulations occurring in the
environment in present time.
If one sees a green car, one is reminded of other green
cars and may compare with, or differentiate from, other
information already held on green cars to form an opinion.
These will be conscious analytical observations. At the
same
time, memories may be restimulated from the Reactive
Memory Bank of the time when one was knocked uncon-
scious by a green car. If the present time situation is
suffi-
ciently analogous to the reactive memory, i.e.: wet roads,
smell of exhaust fumes, humid atmosphere, traffic noises,
etc., then the reactive restimulation may be so great,
even
51
though completely hidden from conscious awareness, as to
cause the PAIN of the accident to recur. One could get a
headache or other pains corresponding to the experiences
of the accident. Even more seriously, one could start to
obey or feel the command phrases of the accident. People
would have gathered around: "He's dead", "Don't move
him", "Careful now", could well have been said. Such
phrases are accepted as sounds only by the Reactive Bank.
They are not understood or analysed by the Reactive Mind
- they are items of information to be met with during
serious threats to survival.
Essentially, the Reactive Mind is a survival mechanism
since it was designed to contain data on traumatic situa-
tions in order to protect the organism from getting into
similar situations. Because of its uncontrolled ability to
affect the organism, it very often becomes a threat to
sur-
vival. The areas of its reference are extremely wide for
it
doubtless would be able to dredge up data on any sub-
ject and to thereby "warn" the organism against anything.
Hubbard considers the entirety of the human race to be
permanently under the influence of the Reactive Mind to a
greater or lesser degree and it is the command phrases
such
as "He's dead", "Don't move him", "Careful now", which
cause the greatest contra-survival effect.
These sounds are brought forward as part of the inci-
dent unanalysed for meaning. Therefore, by seeing a green
car, the individual could unaccountably feel he is dead
and
not want to move - he may say he wants to go and lie down
for a while - and he may start to be very careful.
Analytic-
ally, he will rationalise these feelings: "The day is so
muggy, I've got my headache back again and I think I'll
just go and lie down for a few minutes" Unwittingly, he
gives in to the restimulation.
The memory recording of the period of unconsciousness
is the Engram - "A recording of what occurs during a
period of pain and unconsciousness, which is not available
to the analytical mind as experience or memory that can
be contacted and resurveyed at will. Engrams, since they
are stored only in the reactive mind, act like hidden com-
mand posts, and force the individual into patterns of
think-
ing and acting unguided by reason".
However, to make the Engrams operable, there must
also be a Secondary Engram - "Mental image pictures
52
containing misemotion (encysted grief, anger, apathy etc.)
and a real or imagined loss. They contain no pain - they
are
moments of shock and stress depending for their force on
earlier engrams which have been restimulated by the cir-
cumstances of the secondary".
The Primary and Secondary Engrams make a core upon
which other lesser incidents build. There can be an inde-
finite time lapse between the formation of the Primary
Engram and the addition of the Secondary. Once the Sec-
ondary occurs, the chain can be built up by a "Key-In" -
"The first time a similarity or duplication of environment
activates a period of unconsciousness which was brought
about by pain or emotion is called a Key-In. An engram
never enforces itself upon the body until it has been
keyed
in; therefore, a person might live a lifetime and never
have
cause to know he has an engram, or if his environment is
sufficiently restimulating, he could live in a constant
state
of semi-consciousness (`dopey' or `dull'). This shutting
down of the analyser permits other engrams to be keyed
in more easily, and a decline may be so rapid and sure
that
the person suddenly may find himself seriously ill, dead
or
in an institution".
With each Key-ln, of which there could be millions in
any Engram chain, a reactive memory recording is made
called the Lock - "An experience during consciousness
that approximates the perceptics of an engram can cause
one of two types of locks: those that merely restimulate
and cause the individual to dramatise the engram, or those
which break the dramatisation demanded in the engram.
The second is more severe, since it causes a physical pain
to turn on and results in psychosomatic illness. A third
type of lock is formed any time affinity, reality or
commu-
nication has been inhibited or enforced.
"Locks can be received only when the person is in non-
optimum condition, such as weary or upset by reverses or
emotion. During a lifetime a person picks up thousands of
these locks, but they are not aberrative in themselves,
only
as they encyst the underlying engrams, usually, it is
neces-
sary to remove some of this encystment before the engram
itself can be contacted, but on a real low-toned person,
the
lock itself must be run as an engram".
The Locks diversify the scope of the underlying Engram.
Whereas the original Engram contains a specific number of
53
elements which can cause restimulation, i.e.: Green Car,
Wet Road, Exhaust Smell, Humid Atmosphere, Traffic
Noises, etc., the Locks may be created by only one or two
of these being similar and may also introduce elements
which were not present in the original incident thus
widen-
ing the overall scope. For instance, on a day when the
roads are wet and there is a strong smell of exhaust
fumes,
one may see a red bus and a beautiful blonde. One could
thus get a beautiful blonde involved in the Engram.
The Engram group becomes encysted energy - matter or
mass of an admittedly minute energy potential but capable
of wreaking a strong psychological and/or psycho-physical
effect on the organism. Many millions of such groups exist
within the mind. A few are in constant restimulation
producing the adverse effects of most human illnesses,
general low emotional state and awareness, neuroses, psy-
choses, marital breakdown, discontent, wars and accidents.
Someone classified as accident-prone, and there are such
people, denies and is totally unaware of causing his acci-
dents since he is not aware of causing them, they stem
from his Reactive Mind.
Chronic psycho-somatics are caused by the incessant re-
stimulation of an Engram. Acute psycho-somatics are
caused by the sudden and heavy restimulation of an En-
gram.
The attempt to free the individual from these stimulus-
response influences is what Dianetic and Scientology
auditing is all about. All contra-survival actions on the
part
of human beings, no matter how reasonable the justifica-
tions may be, are directly blamed on the content and hid-
den nature of the Reactive Mind. When the entire content
of the Reactive Mind is examined and thereby transferred
from the Reactive to the Analytical Mind, then the
individual is dependably rational at all times and free of
auto-generated limitations.
Since Hubbard discovered that Engrams could be pro-
duced as early as conception many of the most destructive
phrases concern references to sexual intercourse, rape,
sex-
ual deviations and attempts at abortion. Pain,
unconscious-
ness and general stress on the foetus is caused by its
mother
belching, suffering from constipation and banging herself
and "junior" against furniture. Extraordinary powers of
hearing and sight are even accorded to a foetus of a few
54
weeks old. From its mother's womb, a foetus is reported to
see and hear the unwelcome advances of its father and to
pick up the revulsion of its mother. Hubbard's ideas on
this subject appear to stem directly from Dr. Alfred C.
Kinsey's "Sexual Behaviour in the Human Male".
The Birth Engram was regarded for a while as the basic-
basic - the resolution of which would resolve the entire
structure of the Reactive Bank. Every Dianeticist tried to
"Run Birth" - a Scientologist expression for erasing mem-
ories of birth.
An Engram phrase: "Don't look at me" could make it
very difficult to contact and examine the Engram. "You're
just like your father (mother, brother, Aunt Cynthia, an
ele-
phant, etc., etc.)" could cause a "Valence" - "the unwit-
ting assumption by one individual of the characteristics
of
another individual". Such phrases are known as Valence
Shifters - they shift the individual from his own identity
or
valence to another.
Until 1952, Dianetics was concerned with trying to re-
solve the Reactive Mind and its recordings of this life.
With
the advent of Scientology and the discovery we had all had
an endless stream of lives going far back to the beginning
of the physical universe, the problem expanded enor-
mously. Since unfortunately we had all carried our
Reactive
Banks with us from life to life, the total number of En-
grams and the impossibility of examining each made it
necessary to develop other techniques. Now there were un-
told millions of lives incarnate, robot, doll, spider,
cat,
snake and other mysterious and bizarre bodies. The mun-
dane incidents of this life were as nothing to the impact
on
our personalities of all these lives which, according to
Hub-
bard, were like an incredible science-fiction adventure
with
Zapp Guns, Fifth Invaders, Cavemen, Weepers, Galactic
Federations, Flying Saucers, Space Wars and everything
else possible to an uncontrolled imagination.
There were Implant Stations, and still are - one is in
the
Pyrenees, another in Northern Sweden, yet another on
Venus. These are run by Thetans who have become so de-
graded and tricky as to be incapable of running a body.
When a body dies, the Thetan often gets drawn to these
Between Lives Implant Stations and is given a very vicious
form of mental conditioning. The mental image pictures of
his just-ended life are taken by the Implanters and
jumbled
55
about and made to appear worse than they actually are. In
their place are put images of angels complete with wings
and Irish harps, Athenian columns holding up the roofs
of marbled halls, choruses singing hosannas and the pan-
oply of primitive Christian symbolism. This imparts the
belief in a benign God with the overlay that the
individual
is not obedient enough to join the righteous host and must
return to the worldly vale of tears to work out his own
sal-
vation. Aleister Crowley first thought up a theory very
like
this.
The Thetan returns and takes over a baby body at about
the time of birth and generally feels the sooner he
forgets
even to think of himself as an immortal being, the
healthier
for everyone. This is one of the main reasons why the sub-
ject of reincarnation is taboo. Whether the 1,000 million-
odd humans who believe in Hinduism and Buddhism and
therefore openly subscribe to reincarnation do not for
some incomprehensible reason go to Implant Stations is
not explained. Precisely why these Stations exist and why
Thetans, no matter how degraded, should bother to run
them is also not explained.
ÿWPCY
ÿÿ
However scary these Implanters may seem they are as
cuddly as teddy bears by comparison with some of the
ghoulish characters "down the Track" ("Time Track - The
consecutive mental image pictures or facsimiles recording
the consecutive moments of `now' through which the indi-
vidual has lived"). These playful individuals wouldscramble
and destroy the whole mind by bringing super-cold objects
into contact with it. The intense cold - absence of heatand
energy - would suck all of the mental energy away from the
Thetan, leaving him a mindless zombie who could be mani-
pulated for devious ends. Only with the aid of Scientology
can the individual overcome such traumatic experiences
and regain the memories rightfully his; though if all the
energy has disappeared into a super-cold object, it isdiffi-
cult to see how they can be regained, remarkable though
Scientology be. Hubbard explains this by claiming that the
Thetan is superior to the mind and is capable of anything
no matter how wondrous and no matter how much it con-
tradicts other statements.
However, of much greater impact than all of the fore-
going is the major cause for the Thetan ever to have got
himself into a state where be could be implanted, receive
56
Engrams or any of the other grim things that have caused
him to devolve from a shining superman to his present
level of inability.
The Thetan started his career through the physical uni-
verse with basic goals. These goals were creative andwell-
intentioned. Good intentions are a mark of a Thetan and
only become bad by the influence of the Reactive Mind.
Analytically, the Thetan will justify his reactive and bad
actions in an attempt to make them good. Perpetrators of
the most heinous crimes justify their actions tothemselves
if no one else. The Nazi ideology was justified in theeyes
of its followers since the purity of the Aryan race could
only be preserved by the "Final Solution of the Jewish
Problem" at Auschwitz and such camps. The path to Hell
is paved with good intentions.
The Thetan, full of happy and buoyant goals early in his
career through the universe, and potentially capable of
achieving his goals, lacks experience of the wrinkles and
pitfalls to be met. Hubbard uses as an example of a goal
"To catch a Catfish", not that it is one of the basicgoals
but since it is a non-restimulative subject. The actualgoals
would obviously be more comprehensive but if he gave
them out to uninitiates, the degree of restimulation would
be so great as to cause violent sickness, and possible in-
Ô
Thus our Thetan starts out into the physical universe in
the role of a catfish catcher. Such roles are known asTer-
minals - "anything that can receive, relay or send a com-
munication (most common usage); also, anything with mass
and meaning". Eventually he fails in some way to come up
to his own expectations as a catfish catcher and due tothe
quantity of encysted energy which has built up on the sub-
ject of this goal in the form of Engrams and opposition,
he finds it expedient to join the opposition. He then be-
comes an opposition terminal or OpTerm in Scientologese
and assumes the role of, perhaps, a catfish protector.After
a while, he fails at this too and adopts the role of anop-
poser to his catfish protector but does not revert to the
original role of catfish catcher since the mass oraberration
remains on this original goal and prevents him from reus-
ing it. He becomes, maybe, a catfish hook maker; this goal
being similar to but much less than the original goal.When
he fails at making catfish hooks, he again opposes thisby,
57
say, becoming a catfish line cutter, and so on. Eachswitch
from Terminal side to OpTerm side reduces the strength
of the goals. It is comparable to sliding down a spiral.
The masses acquired reactively in trying to achievethese
goals are called GPM's - "Means Goals Problem Mass. A
GPM is composed of mental masses and significances
which have an exact pattern, unvarying from person to per-
son, whose significances dictate a certain type ofbehaviour
and whose masses, when pulled in on the individual, cause
psychosomatic effects, such as illnesses, pains or feelingsof
heaviness and tiredness".
Thus the Engram of Dianetics has expanded in Scien-
tology to the GPM. It is larger and involves multipleinci-
dents over a long span of time. The real difference liesin
the goal at its core. This goal being of immense value to
the Thetan, it is of immense significance when it becomes
invalidated. Just as the goals shrink in importance and
buoyancy so the confidence of the Thetan in his approach
to the universe shrinks. He starts to lose the game oflife.
Everyone is currently enacting a portion of a goal chain
- trying to achieve something of which he has no conscious
awareness at this time.
Ô
albeit cursory, of children who set up goals, e.g. to be a
fireman, to be a nurse, and who then, through invalidation
from adults and the environment, turn these goals intoless
hopeful ones. It is not very often that they become anti-
firemen or anti-nurses, but they certainly change theirgoals
and very often they end up doing something lesssatisfying.
The child plays out his tragic life in the micro-existence
of threescore years and ten. This is only an insignificant
part of the whole existence of the Thetan which stretches
over a span of hundreds of trillions of years.
Though no one has ever had the opportunity to question
Hubbard on this theory or any other, he would explain the
fact that some people who are very successful, happy and
stable are still caught up in this depressing downwardspiral
but they lacked the wit and awareness to realise success,
happiness and stability are just illusion and quiteimpossi-
ble without having been freed by Scientology.
Hubbard's view of the mind started off being not toodif-
ferent from the standard psychological view - he describes
Dianetics as being only a psychotherapy. As Scientology
58
has progressed, his view has changed very radically. Cer-
tainly the results obtained by the more standard and ac-
ceptable mental sciences - psycho-analysis, various other
psycho-therapies and psychiatry - do not give much con-
fidence as to the validity of their view of the mind.
If one adopts an objective view of humans, life, theuni-
verse and all the other incredibilities, one is forced to
conclude that there must be explanations for it all thatare
so "unacceptable" at this time that perhaps a fertile im-
agination is the best way to arrive at some sort ofanswer.
Hubbard does not lack imagination but his claim to know
the totality of the human mind and the position ofsentient
life in the entire universe would hold more validity if he
explained HOW he had arrived at it.
59
Chapter Five
PAST LIVES
"Have You Lived Before This Life?" asks the title of one
of L. Ron Hubbard's books.
The question is soon answered. From the "Case His-
Ô
each other's past lives during the six weeks of the 5thLon-
don Advanced Clinical Course of 1957, it is obvious that
everyone has lived billions of lives before. Q.E.D.!
Q.E.D. - Quad erat demonstrandum - Nothing!
Those students were Scientologists who knew what was
expected of them. I was one of them. I knew past lives tobe
a proven fact - Hubbard has so stated it. I knew thatunless
they could bring forth a past life with full recall, pain,emo-
tion, full perceptions, the lot, they would be regarded as
something less than real Scientologists.
No one even bothered to verify, or not, the recent past
lives, which should be traceable from extant records. Hub-
bard had mentioned Zapp Guns, Tractor and Repeller
Beams, Flying Saucers and Mother Ships and Galactic
Empires in his lectures. His son, L. Ron Hubbard, Junior,
nicknamed "Nibs" and no longer a Scientologist (rumour
has it he is looking for a Flying Saucer that crashed inthe
Gulf of Mexico), was one of the instructors on this memor-
able course. When a student was having a lot of difficulty
in making his story or, rather, Past Life gel, Nibs would
helpfully fill in bits. Amazingly, many of the Past Lives
sound like pulp comic "Flash Gordon meets The Brain
from Galaxy X", complete with Zapp Guns, et al.
"Have You Lived Before This Life?" is palpable non-
sense as far as a proof of Past Lives is concerned. It can
probably be put down to seventy-odd vivid imaginations
and the very prevalent habit on the part of Scientologists
to "prove" Hubbard right. What would happen to them if
they proved Hubbard wrong?
Nevertheless, some interesting questions are raised.
Scientology is not the only psychotherapy to have uncov-
ered phenomena on Past Lives. Unlike the ultra-caution of
60
other psychological subjects, Scientology is only tooeager
to accept the unpopular since it proves the truly revolu-
tionary nature of the subject and gives Hubbard the oppor-
tunity to criticise other philosophies for their lack of
imagination. Whilst it is probably true other philosophies
would reject Past Lives without full inspection since itis
unacceptable and would raise too many questions of a
spiritual nature for those who are trying to prove their
scientific materialism. Yet Hubbard has given no checkable
proofs. Admittedly, it is nigh on impossible to prove Past
Lives one way or the other. It has been the subject of
hoaxes and a lot of pseudo-scientific mumbo-jumbo, yet if
Hubbard had mounted a procedure to attempt to verify
his claims and had been able to show hundreds of checked-
where-possible case histories, his claims would haveÔ
some weight with some people. One can only conclude that
either it cannot possibly stand up to any inspection orhis
contempt for the human race is so complete as to not re-
quire him to verify anything. Probably both.
He explains that in 1950 he gave no thought to spiritual
immortality. He was forced by the techniques of Dianetics
to finally admit Past Lives did exist and were ofparamount
importance in the resolution of the mind. This is probably
nonsense since Hubbard claims to have lived and travelled
extensively in India and China where reincarnation is an
accepted element of life, or rather of death. Even in the
West, reincarnation is a word in most dictionaries
Hubbard has stated that his discovery of memories from
before this life was a logical extension of Dianetic tech-
niques. One of the methods to uncover hidden memories
is to take a clearly recalled memory and to "back track"
along the chain of Locks with a similar content until the
basic Engram is located.
Certainly, I have experienced many memories appa-
rently inexplicable by accepted theory phenomena, both
when undergoing Scientology therapy and when applying
it to others. Doubtless, they can be comfortably explained
away, but having seen Past Life incidents being run, I was
left with the distinct impression that they are asdistinct
as any memories from this life.
To compare two incidents: Neither of the subjects was
particularly interested in Scientology as a philosophy,nei-
ther had read anything on the subject and was only
61
interested in resolving problems which did not appear re-
solvable by standard medical treatment. Both were aware
that their problems could be psychogenic in origin though
they obviously were not sure and did not know the how or
why of this. Due to lack of time for applying Scientology
therapy and also since both were fairly stable mentally, I
determined to go for the more surface manifestationsrather
than digging for the root causes. Scientology has never
seemed to me to be effective for deep analysis, if anythingis.
A nurse, seemingly happy in her work, kept getting more
and more frequent and severe attacks of bronchitis. Shehad
not had bronchitis or more than slight colds before be-
coming a nurse, as far as could be determined. I traced
each time she had had bronchitis - each time she had had
difficulty breathing - back and back into the half-remem-
bered times and into the completely occluded areas of
early childhood. Under the particular Dianetic technique
I was using, a state of "Reverie" was induced. Hubbard
placed some importance on the originality of this state,
Ô
more than a relaxed, receptive and co-operative state
which people experience every time they concentrate on
something. Hubbard states the difference to be that a per-
son in reverie has his eyes closed and is free to inspect
memories. This state of "Reverie" must be experienced by
anyone being psychoanalysed, hypnotised or any of the
forms of psychotherapeutic suggestion.
In this magical state, one is able to dredge up Mental
Image Pictures - Facsimiles - in fair detail, even from
formerly completely forgotten incidents. Continuing inthis
way, back and back there it is - the basic Engram.
At the age of four, she had been given anaesthetic for a
tonsilectomy. The gas had not worked right away. Strug-
gling wildly, half breathing from the mask, half breathing
air, she was convinced she was being suffocated, and had
finally gone under and into the full Engram. Quite adistres-
sing experience which, understandably, would not bereadily
recalled. It is not difficult to imagine it leaving a formof
mental scar. And not difficult to see that the smell ofether,
bright lights, white-coated and masked nurses, could re-
stimulate, quite unconsciously, at the age of twenty, the
terrifying events in the operating theatre sixteen years
before. As soon as mental buoyancy and resistance fell
62
through tiredness, worry or any of the dozens of things
that happen in any day and especially any nurse's day, the
feeling of being unable to breathe could recur. Eventu-
ally, bronchitis could set in to give a physical backingto
the reactive fear. The Reactive Mind is performing itspart
in giving a warning that danger is associated with allplaces
that smell of ether and so on. The stresses became intense
since the Reactive Mind was "advising" leave this placeand
the Analytical Mind and presumably the Thetan could not
see that there was any threat in an environment in which
the individual was happy. A fairly standard variation on
the psychotherapy theme so far.
In the second case, a man of about thirty-five had suf-
fered slight and intermittent attacks of asthma. Hisnormal
breathing was slightly strained and despite many types of
treatment, nothing had seemed to effect more than a pass-
ing relief.
After scanning down through the chain of Locks relating
to difficulty with breathing and, interestingly, only themore
intense instances seemed to come forward unbidden, we
Ô
gram would be one of the famous Birth Engrams. Yet
suddenly, the preclear was describing a totally different
situation from either birth or early babyhood.
He was lying in a shallow pool of water, semi-conscious.
He had landed in the water having been thrown from a
horse which had refused, at the last moment, to jump a
hedge. It took a long time for him to finally drown. The
date given was 1768! We could not discover the common
denominator which had caused the Key-ln in the present
life.
BUT in this case and in the nurse's, the breathingtroubles
cleared up IMMEDIATELY and remained out of the way for at
least some years, though they could now have recurred, of
course.
Imagination? If so, then a psychotherapy dealing exclu-
sively in imagination should be developed.
A desire to please the Auditor and fit in with his ideasof
Past Lives? Hypnosis? Mental conditioning? Suggestion?
Or perhaps Hubbard is right?
Who knows? The whole field of psychiatry, psychology,
psychotherapy and probably all subjects that try to heal
are fraught with imponderables. Unfortunately, Hubbard's
63
opinions seem only to make the imponderables more im-
ponderable. Unless one is prepared to credit that a divine
inspiration motivates his every word. As an example of the
type of divine inspiration upon which he relies, thefollow-
ing examples of Past Lives are taken from his books and
tape-recorded lectures.
The Markab Confederacy - a group of planets in the
region of the Great Square of Pegasus - contains a human-
oid civilisation, the main preoccupation of which is driv-
ing racing cars at very high speed around tracks. Because
they go so fast and have a Freudian "Death Wish" going
at full blast too, they crash and mangle themselves invast
numbers. Surgery is very advanced in the Markab Confed-
eracy. They can patch up practically any body and get it
back into the driving seat again. This only makes the
drivers go faster and more recklessly to try to finishthem-
selves off. One gets the impression that a largeproportion
of this curious civilisation is engaged in this pastimeand
why someone does not stand up and say - "There must be
some better way of running a Confederacy than this" is
difficult to imagine. This weird set-up is responsible for
The Motor Car, apparently.
The explanation for the Population Explosion - 2.000
million in 1930; 3,500 million in 1970; estimated 7,000mil-
Ô
Eart