Category Archives: healing

Scientology Perfidy

The following is an excerpt from Mark Bunker’s upcoming documentary ‘Knowledge Report’. It is an accurate vignette of the kind of perfidy that is common at the highest levels of corporate Scientology.  Recent events in the ‘independent’ field caused me to ask myself, borrowing a phrase from the immortal Yogi Berra, “Is this deja vu all over again?”

And for the rest of the story see, Miscavige Throws John Travolta Under The Bus.

An Open Letter to Eddie King

I tried to walk in your shoes on Saturday.

The honor of acting as the father of Christie at her wedding was bestowed upon me.

Christie may have chosen me for this privilege because I remind her so much of you.  She has told me as much on many occasions over the past four years that I have known her.  Just about every time I flip a song, she says with her inimitable smile, ‘my dad and I used to listen to that.’   From Bob Marley to Van Morrison, it seems you and I ride to a similar rhythm.

christie.me

Several times Christie has come to me for life counsel that one would normally reach out to a father for.  And when it is done she often reminisces with a glimmer in her eye that that is exactly how you would have handled it.  Ironically, when such nostalgic moments turn into tears it seems I even console her in a similar way that you used to.

I want to thank you for giving me fulfilling learning and growing opportunities. My only potential child was aborted in compliance with the firm policy of the priesthood of your church that I served most of my adult life in.  But because of your chosen absence I have been graced with the chance to come in touch with a bit of perhaps humankind’s greatest developmental growth experience: parenting.    I have not had to shed the blood, sweat and tears you have in bringing children through birth, childhood, adolescence and into adulthood.   Instead, I have been given the opportunity to temporarily substitute for you for one graduate of yours of that evolution.

rinders

I gave Christie away on Saturday with no doubts or reservations whatsoever.   As noted, apparently I have walked through life with a similar perspective to yours.   Based on the accumulation of whatever wisdom I’ve  been able to retain during that journey, I can assure you there is no finer man to be found than her husband Michael John Rinder.   He is a man of conscience molded in a crucible of adversity that few are adventurous enough to ever experience.  Few have lived a life of such selfless devotion and weathered as many vicissitudes as Mike.  And of those few, I am unaware of any who came out the back end with so much love, hope and tolerance as Mike.  You could not find a better father for your grandchildren.

jackandshane

Your grandchildren are the living proof of what I am trying to convey to you.  At fourteen months of age, Jack is a veritable lighthouse.   I think anyone who has been in his presence will agree.  He lights up every space he enters.  Shane, all of six years old, is as intelligent, mature, and at the same time insouciant, as any child I have known.

And at the center of this family, the sun that nourishes it with life-giving light, of course, is the Queen of the Slipstream – your daughter Christie King Rinder.

Thank you for letting me know and be part of this incredible family.

I want you to know that I still abide by our shared team sports ethos.  I recognize and accept that I am merely a lowly substitute.  I am doing my best to simply not let the comfortable lead you – the star – created slip away while you starters catch your breath.

There is an old proverb that says, your home is where your heart is.  When you find it in your heart to come home I will gladly step aside and be the first (of thousands) to celebrate you.

Scientologists at War

A Roast Beef Productions presentation aired on channel 4 in the United Kingdom tonight.  Don’t know how long it will be up on You Tube (courtesy apparently of WWP) so you may want to watch it soon if you are interested.

Scientologists at War

 

Letting Go

When I write of the idea of cultivating the skill of ‘letting go’, some Scientologists react as if I am from the planet Farsec (the alleged origin point of the universe for all psychs, reference: Memoirs of a Scientology Warrior).   On the one hand this is surprising because it is precisely what one does when one experiences a spiritual ‘release’ in a Scientology session.   On the other hand, the idea of employing and refining that capability in life is looked upon as blasphemous.  It is in a way since so much in Scientology implants precisely the opposite idea in believers.

To help get the concept across I have many times recommended folk read and attempt to think with Tao Te Ching (my recommended translation, The Tao Te Ching, an English Translation by Stephen Mitchell).   A number of people have written  to or told me that they have done so, and find the idea of ‘letting go’ liberating and useful in their quests for self- actualization (equinimity attendant to becoming who one really is and attaining toward one’s full potentialities).  Still many want the ‘tech’ to it or an instruction manual of sorts.

I came across a good description of breaking ‘letting go’ down into a process on buddhanet. net.  It is below for your perusal.  I don’t know who the author is and I don’t even know what all is on buddhanet or who operates it. All that I know is that the following description of the process rings accurate in many ways and may communicate to, and be found to be useful by, some.

Letting Go from buddhanet

If we contemplate desires and listen to them, we are actually no longer attaching to them; we are just allowing them to be the way they are. Then we come to the realization that the origin of suffering, desire, can be laid aside and let go of.

How do you let go of things? This means you leave them as they are; it does not mean you annihilate them or throw them away. It is more like setting down and letting them be. Through the practice of letting go we realize that there is the origin of suffering, which is the attachment to desire, and we realize that we should let go of these three kinds of desire. Then we realize that we have let go of these desires; there is no longer any attachment to them.

When you find yourself attached, remember that ‘letting go’ is not ‘getting rid of’ or ‘throwing away’. If I’m holding onto this clock and you say, ‘Let go of it!’, that doesn’t mean ‘throw it out’. I might think that I have to throw it away because I’m attached to it, but that would just be the desire to get rid of it. We tend to think that getting rid of the object is a way of getting rid of attachment. But if I can contemplate attachment, this grasping of the clock, I realize that there is no point in getting rid of it – it’s a good clock; it keeps good time and is not heavy to carry around. The clock is not the problem. The problem is grasping the clock. So what do I do? Let it go, lay it aside – put it down gently without any kind of aversion. Then I can pick it up again, see what time it is and lay it aside when necessary.

You can apply this insight into ‘letting go’ to the desire for sense pleasures. Maybe you want to have a lot of fun. How would you lay aside that desire without any aversion? Simply recognize the desire without judging it. You can contemplate wanting to get rid of it – because you feel guilty about having such a foolish desire – but just lay it aside. Then, when you see it as it is, recognizing that it’s just desire, you are no longer attached to it.

So the way is always working with the moments of daily life. When you are feeling depressed and negative, just the moment that you refuse to indulge in that feeling is an enlightenment experience. When you see that, you need not sink into the sea of depression and despair and wallow in it. You can actually stop by learning not to give things a second thought.

You have to find this out through practice so that you will know for yourself how to let go of the origin of suffering. Can you let go of desire by wanting to let go of it? What is it that is really letting go in a given moment? You have to contemplate the experience of letting go and really examine and investigate until the insight comes. Keep with it until that insight comes: ‘Ah, letting go, yes, now I understand. Desire is being let go of.’ This does not mean that you are going to let go of desire forever but, at that one moment, you actually have let go and you have done it in full conscious awareness. There is an insight then. This is what we call insight knowledge. In Pali, we call it nanadassana or profound understanding.

I had my first insight into letting go in my first year of meditation. I figured out intellectually that you had to let go of everything and then I thought: ‘How do you let go?’ It seemed impossible to let go of anything. I kept on contemplating: ‘How do you let go?’ Then I would say, ‘You let go by letting go.’ ‘Well then, let go!’ Then I would say:

‘But have I let go yet?’ and, ‘How do you let go?’ ‘Well just let go!’ I went on like that, getting more frustrated. But eventually it became obvious what was happening. If you try to analyze letting go in detail, you get caught up in making it very complicated. It was not something that you could figure out in words any more, but something you actually did. So I just let go for a moment, just like that.

Now with personal problems and obsessions, to let go of them is just that much. It is not a matter of analyzing and endlessly making more of a problem about them, but of practicing that state of leaving things alone, letting go of them. At first, you let go but then you pick them up again because the habit of grasping is so strong. But at least you have the idea. Even when I had that insight into letting go, I let go for a moment but then I started grasping by thinking: ‘I can’t do it, I have so many bad habits!’ But don’t trust that kind of nagging, disparaging thing in yourself. It is totally untrustworthy. It is just a matter of practicing letting go. The more you begin to see how to do it, then the more you are able to sustain the state of non-attachment.

Dean of Technology

The following is an excerpt from the book Memoirs of a Scientology Warrior.  I am interested to know whether anyone else ever had an encounter with a nut job bestowed with Scientology high priest status.  If so, did you ever wonder how that could be given the representations made in policy letter Keeping Scientology Working?  You think John and his like were not handled ruthlessly enough in their training?  You think ruthlessness was given such a positive emphasis that thugs like him were encouraged?

From Chapter Nine:

I was also to be on training courses five hour a day, in the staff course room.  There I met the head of staff training and auditing, John Colleto.

Colleto was a Class VIII auditor – a very advanced level of auditor training and, presumably, skill. Attaining this level included the right for Colleto to use the title “Dean of Technology.” The fact that Pubs staff were under the care of such a highly trained Scientologist was a big part of Billy Kahn’s recruitment pitch. Despite the hype and his lofty title, John turned out to be a dull, serious, bored, overweight, bespectacled man in his late twenties. For someone who was supposed to have attained the higher levels of training and spirituality in Scientology, he struck me as a pretty troubled individual.

My assigned study period meant I’d be alone for five hours each day under Colleto’s supervision. He showed me no warmth – in fact, what I often got instead was disdain.

The texts for my courses consisted of organizational policy letters and directives, written over a span of many years. They were full of Scientology organizational jargon, which made study a grinding task. Adding to the difficulty was the fact that the jargon itself had evolved over time, so that writings from different periods had different terminology. Sometimes my only hope for making sense of what I read was to ask Colleto for clarifications. But it seemed whenever I asked his help, he would take the opportunity to leave me feeling stupid. I began to withdraw into myself and just try to grind it out alone.

During study time one day, I began dozing off. “Wake up,” snapped Colleto.

“I must have gone by a word I didn’t get,” I said, referring to the principle from Hubbard’s study technology that when someone passes a misunderstood word, they can become foggy or dope off.

Instead of helping me find what word I didn’t understand (as course supervisors are trained to do), Colleto pulled out the Scientology Technical Dictionary.  Opening the book, he showed me the definition of “implant” – a technical term from auditing technology, meaning “a painful and forceful means of overwhelming a being with artificial purposes or false concepts, in a malicious attempt to control and suppress him.”

I thought I understood Colleto’s point. In Scientology auditing, one recalls moments of pain and unconsciousness from his past, reviewing them until they are discharged of the mental energy they contain, and their destructive mental and spiritual effects. By reviewing and relieving enough such incidents, the state of Clear can eventually be reached.

“Yeah, I get it. I suppose these implants can come up during one’s auditing.”

“They do come up. Everybody has them. How many do you think you might have?”

“I don’t know. I haven’t had any auditing. So I suppose I’ll find out I have a few.”

Leaning across the table and fixing me with an icy stare, just inches from my face, Colleto said, “Try a few million.”  At that he got up, went back to his desk, picked up some papers and started reading

Dichotomized Religion & Sheep Production

The following is a 1964 analysis of what had happened to religions over the millennia. Interesting how it was happening in real time, first generation, to Scientology while the words were being typed.  It continues to play out in real time in the ‘independent field’ as evidenced by the commentary – and omission thereof – on this blog.  If you find yourself not to be one of the sheep described (or no longer wanting to be one), you might be interested in investigating more deeply how this applies to Scientology, by reading Memoirs of a Scientology Warrior.

From Abraham H. Maslow’s Religion, Values, and Peak Experiences :

When all that could be called ‘religious’ (naturalistically as well as supernaturalistically) was cut away from science, from knowledge, from further discovery, from the possibility of skeptical investigation, from confirming and discomfirming, and, therefore, from the possibility of purifying and improving, such a dichotomized religion was doomed.  It tended to claim that the founding revelation was complete, perfect, final, and eternal.  It had the truth, the whole truth, and had nothing more to learn, thereby being pushed into the position that has destoryed so many churches, of resisting change, of being only conservative, of being anti-intellectual and anti-scientific, of making piety and obedience exclusive of skeptical intellectuality — in effect, of contradicting naturalistic truth.

Such a split-off religion generates split-off and partial definition of all necessary concepts. For example, faith, which has perfectly respectable naturalistic meanings, as for example in Fromm’s writings, tends in the hands of an anti-intellectual church to degenerate into blind belief, sometimes even ‘belief in what you know ain’t so.’  It tends to become unquestioning obedience and last-ditch loyalty no matter what.  It tends to produce sheep rather than men.

Keeping Scientology Working Revisited

The following is an excerpt from the book Memoirs of a Scientology Warrior.  It covers my introduction to the Policy Letter entitled Keeping Scientology Working.  In the past, we have attempted to discuss  how far this central religious tenet of Scientology ought to be adhered to given its thought-stopping potential.  That discussion degenerated into recriminations, character assasinations, and other indicia of thought stoppping.  Perhaps presented in a fuller context we can consider the effects of this indoctrination without instigating a riot.

From Chapter Seven:

This particular policy (still in use today) was originally issued in 1965. It pronounces that Scientology had by that point achieved “uniformly workable technology.” It states that the only troubles the organization ever encountered were because of incorrect application of that uniformly workable technology.  Therefore, KSW called for zealous enforcement of the standard application of Scientology. By “standard” was meant precise, unquestioning adherence to all technical and administrative instructions from L. Ron Hubbard.  No interpretations or alterations allowed. Only L. Ron Hubbard’s words, followed to the letter. Quite a bit of attention was paid by the course supervisors to each student, on a one-to-one basis, seeking to elicit agreement that they would follow KSW to the letter.

My struggle was attempting to accept that level of certainty, and agreeing to that level of steadfast devotion to the idea that Scientology was it, to the utter exclusion of any other ideas or philosophies – all without the experience of finding out for myself whether Scientology was indeed it.  I could not progress in my studies without first agreeing that the following ideas of L. Ron Hubbard were incontrovertibly true, and that I vowed to adopt and adhere to them:

–          Any inability to agree to the tenets of KSW was due to the fact that “the not-too-bright have a bad point on the button ‘self-importance,” and that “the lower the IQ, the more the individual is shut off from the fruits of observation,”

–          That “the [defense mechanisms] of people make them defend themselves against anything they confront, good or bad, and seek to make it wrong,” and that “the bank [reactive mind] seeks to knock out the good and perpetuate the bad.”

–          The idea that “a group [of people] could evolve truth” is inherently false.

–          That Hubbard relied on absolutely no major or basic ideas or suggestions from any other source in developing the world’s only workable mental/spiritual technology, which he called Scientology.

–          “Popular measures” and “democracy” have done nothing for humankind except “push him further into the mud.”

–          Humankind never before “evolved workable mental technology,” but instead only “vicious technology.” Scientology, therefore, must be “ruthlessly followed.”

–          The only common denominator among humans is the reactive mind. Therefore all agreements between humans who have not achieved the state of Clear can only be classified as “bank [reactive mind] agreement.”

–          “Bank agreement” can also be called “collective thought agreement.” Collective thought agreement is responsible for “war, famine, disease” and the development of “the means of frying every man, woman, and child on the planet.”

–          “The decent, pleasant things on this planet come from individual actions and ideas that have somehow gotten by the Group Idea.”

–          “It’s the bank that says the group is all and the individual nothing.  It’s the bank that says we must fail.”

–          “When somebody enrolls, consider he or she has joined up for the duration of the universe – never permit an ‘open-minded’ approach…If they enrolled, they’re aboard; and if they’re aboard, they’re here on the same terms as the rest of us – win or die in the attempt. Never let them be half-minded about being Scientologists.”

–          “The proper instruction attitude is, ‘You’re here so you’re a Scientologist. Now we’re going to make you into an expert auditor no matter what happens. We’d rather have you dead than incapable.’”

–          “We’re not playing some minor game in Scientology. It isn’t cute or something to do for lack of something better.  The whole agonized future of this planet, every man, woman and child on it, and your own destiny for the next trillions of years depend on what you do here and now with and in Scientology. This is a deadly serious activity.  And if we miss getting out of the trap now, we may never again have another chance.”

The tract dramatically drove home some conflicting ideas.  On the one hand, Scientology is portrayed as the only technology for enhancing and preserving individuality.  On the other hand, by the end of the policy Hubbard is demanding that no one be allowed past the first bulletin in Scientology training courses without assuming the identity of hard-core Scientologist, and agreeing to abide by the rules on the same terms as everyone else. The conflicting concepts between the group and the individual were finally resolved by me with the mental computation that the only way to truly realize true individuality is to forfeit individuality in favor of the purposes and goals of the group.

In retrospect, had it not been for the fact that my life seemed so bleak and hopeless, given the circumstances of my brother, I never would have agreed to this indoctrination.  But the world and the state of mental health in my view were as bad as Hubbard described, and up to then I had not found anyone else who saw what I was seeing in such black-and-white terms.  And so I decided to agree and to abide, even though deep inside I did not fully agree.

Only 30 years later did I fully appreciate how significant that moment of intellectual surrender would become. The realization occurred when I read Thomas Paine’s The Age of Reason, which described precisely what I had done with my fresh, sharply-honed intentional abilities:

 It is impossible to calculate the moral mischief, if I may so express it, that mental lying has produced in society. When a man has so far corrupted and prostituted the chastity of his mind, as to subscribe his professional belief to things he does not believe, he has prepared himself for the commission of every other crime.

Confusing Name With Reality

From Lieh-Tzu, A Taoist Guide to Practical Living, (Eva Wong, Shambhala Publications Inc, 1995)

A man from the eastern provinces was traveling along a seldom-used road when he fainted. A robber happened to be passing by and noticed the man fallen by the wayside. Seeing that the traveler was still alive, the robber started to revive the man by offering him food and water.  After three mouthfuls, the man opened his eyes.  Seeing a gruff and fierce-looking man bent over him, he said, ‘who are you?’

The robber said, ‘I am Ch’iu of the region of Hu-fu.’

Startled, the traveler said, ‘You’re not that infamous robber who’s wanted everywhere are you?’

‘I am he.’

‘Then why did you give me food?  Did you help me because you associate me with your kind?  I am a man of virtue and will not eat anything that comes from a criminal.’

The traveler then tried to throw up the food the robber had given him.  Eventually he choked on his vomit and died.

Even if Ch’iu was a criminal, his intent and action in this situation was not criminal.  Although he might have committed unforgivable crimes, there was nothing criminal about the food and water.  Self-righteous people often follow a principle blindly without understanding it and in doing so confuse what is name and what is reality.

A Little Perspective

Excerpted from “The Paranoid Style in American Politics”, a 1964 essay by Richard J. Hofstadter:

“The paranoid spokesman, sees the fate of conspiracy in apocalyptic terms — he traffics in the birth and death of whole worlds, whole political orders, whole systems of human values. He is always manning the barricades of civilization… he does not see social conflict as something to be mediated and compromised, in the manner of the working politician. Since what is at stake is always a conflict between absolute good and absolute evil, what is necessary is not compromise but the will to fight things out to a finish. Since the enemy is thought of as being totally evil and totally unappeasable, he must be totally eliminated — if not from the world, at least from the theatre of operations to which the paranoid directs his attention. This demand for total triumph leads to the formulation of hopelessly unrealistic goals, and since these goals are not even remotely attainable, failure constantly heightens the paranoid’s sense of frustration. Even partial success leaves him with the same feeling of powerlessness with which he began, and this in turn only strengthens his awareness of the vast and terrifying quality of the enemy he opposes.

“The enemy is clearly delineated: he is a perfect model of malice, a kind of amoral superman — sinister, ubiquitous, powerful, cruel, sensual, luxury-loving. Unlike the rest of us, the enemy is not caught in the toils of the vast mechanism of history, himself a victim of his past, his desires, his limitations. He wills, indeed, he manufactures, the mechanism of history, or tries to deflect the normal course of history in an evil way. He makes crises, starts runs on banks, causes depressions, manufactures disasters, and then enjoys and profits from the misery he has produced. The paranoid’s interpretation of history is distinctly personal: decisive events are not taken as part of the stream of history, but as the consequences of someone’s will. Very often, the enemy is held to possess some especially effective source of power: he controls the press; he has unlimited funds; he has a new secret for influencing the mind (brainwashing); he has a special technique for seduction (the Catholic confessional).

“It is hard to resist the conclusion that this enemy is, on many counts, the projection of the self; both the ideal and the unacceptable aspects of the self are attributed to him. The enemy may be the cosmopolitan intellectual, but the paranoid will outdo him in the apparatus of scholarship, even of pedantry. Secret organizations, set up to combat secret organizations, give the same flattery. The Ku Klux Klan imitated Catholicism to the point of donning priestly vestments, developing an elaborate ritual and an equally elaborate hierarchy. The John Birch Society emulates Communist cells and quasi-secret operation through “front” groups, and preaches a ruthless prosecution of the ideological war along lines very similar to those it finds in the Communist enemy. Spokesmen of the various fundamentalist anti-Communist “crusades” openly express their admiration for the dedication and discipline the Communist cause calls forth.”

You Will Know

Don’t bother reading Memoirs of a Scientology Warrior.   All I was trying to say was said much more succinctly and melodiously by others long before I bothered messing with it.

Lyrics:

Songwriters: ARCHER, MICHAEL D’ANGELO / ARCHER, LUTHER
Mmm…hmm…hmm…mmm…hmm… Yeah, yeah
When I was a young boy I had visions of fame They were wild and they were free They were blessed with my name
And then I grew older And I saw what’s to see That the world is full of pain And my dreams they left me
And then I got stronger Inside of the pain That’s when I picked up the pieces And I regained my name
And I fought hard, y’all To call by my place And right now you could ask me And it all seems in vain
[Your dreams ain’t easy] Your dreams ain’t easy [You just stick by your plan] You just stick by your plan [Go from boys to men] Go from boys to men [You must act like a man] You gotta act like a man [When it gets hard, y’all] When it gets hard, y’all [You just grab what you know] Got what you know [Stand up tall and don’t you fall] And my background sing
You will know [You will know], yeah…eah… [You will know] [You will know] You will know, you will know [You will know]
And I know you’re cryin’ ‘Cause it’s all in his vein And the things you want you can’t have It just all went away
But life ain’t over Hoo…hoo… Just grab the winds and make demands And the vibe will take you far
[Your dreams ain’t easy] Your dreams ain’t easy [You just stick by your plan] Stick by your plan, boy [Go from boys to men] Go from boys to men [You must act like a man] I know it ain’t easy [When it gets hard, y’all] it gets hard sometime [You just grab what you know] Yes, it does [Stand up tall and don’t you fall] Stand up tall, don’t you fall, and you will know, yeah
[You will know] [You will know] Ah…ah…ah… (You will know) [You will know] Hey, there’s no doubt about it [You will know] Hey, you will know
[You will know] You will know [You will know] Hey…ey…hey… [You will know] You will know, yeah [Oh, you will know] Hey…
[Your dreams ain’t easy] Your dreams ain’t easy [You just stick by your plan] Stick by your plans [Go from boys to men] Boys to men [You must act like a man] You must act like a man [When it gets hard, y’all] It ain’t hard, yeah [You just grab what you know] Grab what you know [Stand up tall and don’t you fall] Oh…oh…oh…
[Your dreams ain’t easy] [You just stick by your plan] Hey…hey…yeah [Go from boys to men] Boys to men [You must act like a man] I know it ain’t easy [When it gets hard, y’all] [You just grab what you know] Yeah… [Stand up tall and don’t you fall] Come on D and sing this song
[You will know] Yeah… [You will know] You will know [You will know] [You will know] Hey…
[You will know] [You will know] [You will know] [Oh, you will know]