Category Archives: psychs

What’s Going On?

Posted on June 29, 2013 by | 151 comments

I came across an interesting passage in a book – the passage originally published in 1963 – by a prominent psychologist predicting quantum advancements in human consciousness by the marrying of religious and philosophic wisdom with rapidly evolving science. It is fifty years later and it seems Scientology is only now beginning to go through the throes of differentiating the adults (truth seeking spiritualists and values inspired scientists) from the children (flat earth religionists and reductionist-mechanistic inclined scientists).  Scientology seems, to steal a verse from U2, stuck in a moment that it can’t get out of.  From Religions, Values, and Peak-Experiences, by Abraham H. Maslow:

These two groups (sophisticated theologians and sophisticated scientists) seem to be coming closer and closer together in their conception of the universe as ‘organismic’, as having some kind of unity and integration, as growing and evolving and having direction and, therefore, having some kind of ‘meaning.’ Whether or not to call this integration ‘God’ finally gets to be an arbitrary decision and a personal indulgence determined by one’s personal myths.  John Dewey, an agnostic, decided for strategic and communicative purposes to retain the word ‘God’, defining it in a naturalistic way.  Others have decided against using it also for strategic reasons.  What we wind up with is a new situation in the history of the problem in which a ‘serious’ Buddhist let us say, one who is concerned with ‘ultimate concerns’ and with Tillich’s ‘dimensions of depth’, is more co-religionist to a ‘serious’ agnostic than he is to a conventional, superficial, other-directed Buddhist for whom religion is only habit or custom, i.e., behavior.

Indeed, these ‘serious’ people are coming so close together as to suggest that they are becoming a single party of mankind, the earnest ones, the seeking, the questioning, probing ones, the ones who are not sure, the ones with a ‘tragic sense of life’, the explorers of the depths and of the heights, the ‘saving remnant.’  The other party then is made up of all the superficial, the moment-bound, the herebound ones, those who are totally absorbed with the trivial, those who are ‘plated with piety, not alloyed with it’, those who are reduced to the concrete, to the momentary, and to the immediately selfish.  Almost, we could say, we wind up with adults, on the one hand, and children, on the other. 

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Posted in Casablanca, ethics, healing, independents, Integral Theory, philosophy, propaganda, psychs, quotations, Scientology, the future, the Reformation, the world

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Scientology Perfidy

Posted on June 26, 2013 by | 46 comments

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.

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Posted in black dianetics, David Miscavige, ethics, healing, independents, int base, John Travolta, l. ron hubbard, Mark Rathbun, Marty Rathbun, miscavige crimes, policy, psychs, Scientology, the Reformation, Tom Cruise

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Letting Go

Posted on June 16, 2013 by | 88 comments

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.

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Posted in Casablanca, healing, independents, Integral Theory, l. ron hubbard, Memoirs of a Scientology Warrior, philosophy, psychs, quotations, Scientology, Tao Te Ching, tech, the world

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A Little Perspective

Posted on June 9, 2013 by | 55 comments

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.”

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Posted in black dianetics, David Miscavige, harassment, healing, ias, independents, l. ron hubbard, Memoirs of a Scientology Warrior, office of special affairs, politics, propaganda, psychs, Scientology, the Reformation, the world

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On Becoming A Person

Posted on June 6, 2013 by | 161 comments

To the degree that Scientology – or any other mental/spiritual practice – affords a person the opportunity and ability to safely view his life and mind and communicate his observations and conclusions with no hint or possibility of evaluation, invalidation or repercussion, it is a positive methodology for assisting a person to increase awareness and ability.

To the degree that Scientology – or any other mental/spiritual practice – departs from that formula it is a practice potentially destructive of awareness and ability.

Means by which Scientology adheres to and departs from this workable formula are covered in the books What Is Wrong With Scientology? Healing Through Understanding (Amazon Books, 2012) and Memoirs of a Scientology Warrior (Amazon Books, 2013).

Other means by which Scientology routinely, and as a matter of policy, departs from its own workable formula:

  1. Requiring membership in Scientology accompanied by the label and assumption of the personality traits of Scientologist.
  2. Issuance and enforcement of codes of conduct for Scientologists to guide and control their behavior.
  3. The invalidation of gains that people assert they have attained through practices other than Scientology.
  4. Indoctrinating people in detail what incidents they should address and what events lie on their own experiential tracks.
  5. Appealing to fear in order to persuade or coerce people to engage in or continue Scientology practices.

To the extent any purported Scientology practitioner engages in any of these departures, I recommend people steer clear of them.  To the degree they do participate in them is the degree to which they will ultimately contribute to a decrease in your awareness and ability.   These departures may indicate either of the following in the practitioner: a) a lack of understanding of the mechanics of what makes witnessing (including Scientology auditing) a therapeutic activity, and/or b) their own unhandled subjugation to any or all of 1-5.

The fundamental two-way communication process that all Scientology processing derives its workability from existed before L. Ron Hubbard ever wrote a word on the subject of the mind.  It would behoove Scientology auditors to study of it.  A great place to start would be On Becoming a Person by Carl R. Rogers (Houghton Mifflin, 1961).  One of Ron Hubbard’s greatest contributions to the improvement of  mind and spirit was simplifying the codification of such principles thus opening the process of self-actualization to far more people.  Unfortunately, as his group evolved much of that contribution was lost as Scientology became more mass-production oriented, expensive, exclusive, and cult-like.  The training of practitioners became progressively more assembly-line like.  On the one hand that helped to thoroughly drive home some workable skills while on the other hand it omitted a more contemplative, intellectual appreciation for the mechanics at work and the responsibilities incident to such practice.

Many veteran auditors reacted with some surprise when I noted the vital importance of the First Act (the one paragraph contemplation exercise an auditor is advised to engage in so as to have his own head right in order to audit, from Advance Procedures and Axioms) in What Is Wrong With Scientology?  Some noted that there was next to no emphasis placed on that in their auditor training.  That may well be.  But, the book (AP & A) is part of the auditor training line up.  I would suggest that the fact that a single paragraph is devoted to the issue is a flaw in the Scientology line up.  On Becoming A Person is a four-hundred page treatise on the First Act – relating it to every aspect of the actual auditing (or generic, counseling) process.  I believe that an auditor ought to study the book so that he fully appreciates why and how auditing works; and why and how an auditor must become the being (not simply ‘assume the beingness’) that naturally (not mechanically) duplicates, understands, accepts, and fully acknowledges (not with a mere ‘good’, ‘thank you’, ‘I got that’), all while genuinely – and unreservedly – intending the client to regain his or her genuine self and his or her determinism.

It cannot be gainsaid that Scientology is rife with datums, dictates, rules, and policies that detract from this pure, undiluted intention and being.  It therefore would behoove anyone trained in that discipline to read and contemplate On Becoming a Person so as to orient himself to what actually creates gains for an individual, and how the slightest departure from it spoils the process, any process.

Even if you are not an auditor or training to become one, I recommend On Becoming A Person.  It is all about becoming a better person, more of who one really is.

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Posted in healing, independents, Integral Theory, l. ron hubbard, Memoirs of a Scientology Warrior, psychs, tech, training, What Is Wrong With Scientology?

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Ten Reasons to Avoid ‘Scientology Warrior’

Posted on May 27, 2013 by | 104 comments

Ten reasons why you should not read Memoirs of a Scientology Warrior:

  1. If you read it, you might get the idea that Scientology is something that one ought to graduate from.  This could be particularly troubling for folk who can’t seem to get over the reunion-of-the-folks-from-the-good-old-days mentality.
  2. If you read it, you might get the idea that for Scientology to assert the idea some of its ideas are sacred and ought to remain hidden is the height of hypocrisy. This could be particularly difficult for those who cling to a sense of mystical superiority over mere mortals.
  3. If you read it, you might get the idea that Scientology is nothing more than, as Ron once noted, ‘a workable technology’.  This could be particularly trying for those who assert ‘total certainty’ on the ‘only road to total freedom.’
  4. If you read it, you might become curious as to the evolution of psychotherapeutic and spiritual practices during the time Scientology has existed.  This could be particularly upsetting to those who find comfort in knowing without doubt that anything developed or discussed outside the halls of Scientology is destructive, dangerous business.
  5. If you read it, you might get the idea that having to have someone to blame or fight is a severe limitation to one’s spiritual growth.   This could be particularly disconcerting to the ‘onward Scientology soldier’ set.
  6. If you read it, you will more than likely doubt every utterance emanating from the church of Scientology from David Miscavige on down.   This could be particularly perplexing for those who find solace in relying upon those they have decided are ‘on Source’ or ‘with Ron’ or ‘with Scientology.’
  7. If you read it, you might find out that L. Ron Hubbard did not live an immaculate resurrection as popularly accepted.   This could be particularly enturbulating to those whose gains in Scientology are based upon the  foundation of the stable datum of ‘doing what Ron would do.’
  8. If you read it, you will more than likely forever lose the ‘ends justify the means’ think that Scientology implants upon its members.   This will be particularly jarring to those weaklings who take some measure of pride in judging, denigrating, and black pr’ing those who don’t see eye to eye with them on Scientology.
  9. If you read it, you might find out that much of Scientology takes away the positive that it is also capable of producing.  This will be particularly unsettling to those who have a weak understanding on the observable mechanics that make Scientology produce results .
  10. If you read it, you might not continue to think Ron is Buddha reincarnated or, on the other hand, a grand con man.  This will be particularly troubling to those whose gains were founded upon, or bolstered by, belief. It will also cause consternation to those who have found  a safe solution in targeting Ron as inherently evil.

Now Available at Amazon Books: click here: Memoirs of a Scientology Warrior

Memoirs_Scn_Warrior_front_for_web

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Posted in black dianetics, David Miscavige, healing, Integral Theory, l. ron hubbard, Memoirs of a Scientology Warrior, propaganda, psychs, Scientology, tech, the future

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Total Certainty – Really?

Posted on April 14, 2013 by | 156 comments

Reference: What We Are Doing Here

Some people get mixed up in Scientology with its sometimes obsessive attempted attainment toward and assertion of  ‘total certainty.’   It would seem such folk may have jettisoned some basic Scientology axioms and laws in pursuit of later claims and emphases.  Consequently, I find a lot of former and independent Scientologists are mixed up on the Know-to-Mystery scale.  They can’t seem to understand why it is that ‘Not Know’ is the second highest rung on the scale.  This conundrum was addressed in an earlier post, What We Are Doing Here.   Of late, we have been examining the subject of judgmentalism on this blog – most recently its relationship to sociopathy, The Psychopath Test.   In reviewing one of the texts from the recommended reading section of this blog, The Sociopath Next Door, I came across a passage that sheds a little light on this subject of ‘total certainty’ particularly as it relates to judgmentalism.  It gives some idea why it can seem untoward or uncomfortable or even anti-survival to obsess with attainment of  total certainty.

From Chapter Five, why conscience is partially blind:

One of the more striking characteristics of good people is that they are almost never completely sure that they are right.  Good people question themselves constantly, reflexively, and subject their decisions and actions to the exacting scrutiny of an intervening sense of obligation rooted in their attachments to other people.  The self-questioning of conscience seldom admits absolute certainty into the mind, and even when it does, certainty feels treacherous to us, as if it may trick us into punishing someone unjustly, or performing some other unconscionable act.  Even legally, we speak of ‘beyond a reasonable doubt’ rather than of complete certainty. 

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Posted in acknowledgments, ethics, healing, independents, Integral Theory, l. ron hubbard, psychs, quotations, Scientology, the future, the world, Uncategorized

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The Psychopath Test

Posted on April 12, 2013 by | 139 comments

References:

Judgment

Sitting In Judgment

I am adding The Psychopath Test by Jon Ronson to my recommended reading list.   This short excerpt from What Is Wrong With Scientology explains why:

Ironically, perhaps the best way to understand the most fundamental flaw in the Scientology system of dealing with the influence of sociopaths is to read a book that touches on corporate Scientology’s vehement, costly protests against the alleged failure of the field of psychiatry to do the same.  In The Psychopath Test, Ronson chronicles a member of corporate Scientology’s Citizens Commission on Human Rights (a group established to “clean up the field of mental healing”) and his quest to free an allegedly falsely labeled psychopath from a United Kingdom mental institution.

Ronson becomes fascinated with the apparent terrible injustice of “Tony’s” (pseudonym) incarceration.  As Ronson researches the matter in greater depth, he comes to find the Bob Hare psychopath test, or checklist, rather rational and workable.  The more time Ronson spends with Tony, the more he begins to doubt the fellow’s sanity against the psychopath test.  Out of curiosity, Ronson puts the test to use on a businessman who is unrelated to the matter of Tony.  When he completes the analysis, Ronson shares his condemning findings with a fellow journalist.  His colleague points out that Ronson only spent a couple hours with the target, and perhaps his journalistic “skill” of catching a target out on lurid admissions, and his preconceived notions of guilt, played a part in his finding.  Ronson, in his honest and entertaining style, rides the rollercoaster of enthusiastic certainty to self-deprecating doubt in his own and others’ use of the psychopath test.

Ultimately, Ronson causes the reader to consider that while there is a tremendous, accurate compilation of information that helps us detect sociopathy, can any one of us be trusted with the power to judge and sentence anyone else against that information?  Are any of us worthy of the God-like power to condemn another to a life of quarantine and isolation?  Do we, in wielding such a powerful tool of knowledge, tend to take on the characteristics of the sociopath when we sit in judgment?

Ronson seems to wind up in much the same place L. Ron Hubbard did when he published this statement: “I have come to find that man cannot be trusted with justice.”  While Hubbard persevered and constructed an elaborate system of justice intended to overcome that fatal flaw of humankind, for whatever reason, his lack of trust was proved justified by his own creation.

Ultimately, though, L. Ron Hubbard said that the only guarantee that one would not wind up on the receiving end of a sociopath’s club was to understand how to identify one in the first place.  And that conclusion was echoed by Martha Stout.  The founder of Scientology and his long-time nemeses in the field of mental health ended up agreeing on one unifying principle: When it comes to the havoc others can wreak upon one’s life, the best protection is the truth – know it, and it shall set you free.

And so my recommended remedy in dealing with the very real problem of sociopathy, or the suppressive person, is as follows:

  • Learn for oneself how to evaluate the worthiness and value of one’s fellows.
  • Never forfeit your judgment to some authority, no matter how apparently wise and judicious, when it comes to judging the merits of others.
  • Strive to be worthy of the trust of those you care about.

 

139 Comments

Posted in acknowledgments, black dianetics, disconnection, ethics, healing, independents, Integral Theory, l. ron hubbard, policy, propaganda, psychs, Scientology, the future, the Reformation, What Is Wrong With Scientology?

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The Way Out Is The Way Up

Posted on April 3, 2013 by | 309 comments

I received a report that IAS was pressure regging for vital projects that the church’s anti-psych arm CCHR (Citizens Commission on Human Rights) is working on. CCHR hack Bruce Wiseman is doing briefings on the vital necessity of killing some federal health budget.  The reason?  It includes funding of facial recognition technology research to detect and prevent  terrorist  attacks and mass murders.

Now, certainly there are abuses with facial recognition – most notably by criminal commercial identity theft operations.   But, to attack the technology of micro facial expression qua micro facial expression technology is pure caveman regression.  Unfortunately, the impetus for such regressive activity is woven into the woof and warp of a ‘science’ that was once heralded by one pundit as on par in terms of importance as ‘the  caveman’s  first discovery of fire.’

Let me illustrate how ironic, and regressive, this mentality is.

I spent seventeen years as an Inspector General, including seven as the Inspector General, within the church of Scientology.   In spite of impressions folks might have about that activity given the importance media has placed on the abuses I have exposed and confessed to, I became skilled at rapidly and accurately getting to the truth of various matters utilizing discoveries of L. Ron Hubbard.

In any given day I was called upon to determine the truth underlying several situations.  That usually entailed having to rapidly determine who was telling the truth and who was lying. The environment made that a rather difficult task given that Scientology managers used LRH tech themselves rather artfully to deflect attention, redistribute blame, and stay out of trouble.  Scientology management was a breeding ground for accomplished liars.

How I navigated that swamp was by understanding and utilizing LRH technology better than the expert artful dodgers.   While David Miscavige was fixated on the e-meter, treating it much like a lie detector, with the oft-repeated ‘put him on the meter’ order, I preferred not to use the meter.  When I did, I wound up relying more on facial and body indicators than on meter phenomena.   After all, indicators take precedence over the meter (all that you know when the meter reads is that the meter read; arc break f/ns, the meter reads on the auditor first, etc., etc.).

In the course of my in-depth study of everything L. Ron Hubbard ever said about the tone scale, indicators, and investigation (the Data Series and beyond), and out of survival and success pressure, I began to discover things for myself.   One of the most important things I discovered were common facial and body indicators – that are nowhere covered in the writings or lectures of L. Ron Hubbard, but are completely and utterly consistent with what he did write and lecture about.  In fact, application of what he did write inevitably led to the recognition of those indicators.

One critical indicator I noted over and over was the fake smile – curling of the lips, while the eyes remain cold as ice.  In the late nineties I was called upon to train a young crop of security officers for RTC.  Miscavige caught wind that I was imparting such data along with their training on application of the tone scale in investigations.  I was actually training them to increase their peripheral vision so that they could note how 1.1’s were so adept at showing their true emotion the micro second that you took your eyes off of them.  Miscavige went ballistic accusing me of ‘squirreling’.  That made perfect sense to me, since he was probably the first person I spotted the fake smile, and the masked true emotion, on.  After all, he could serve as the poster boy for it.

But, this is not a criticism of David Miscavige.   The problem is far deeper than that in Scientology.  No doubt, many Scientologists outside of the corporate walls would have – and have had – the same reaction to me evolving Scientology like the science I consider it to be.

The impetus for this essay was our watching of a TV series that someone recommended to me called Lie To Me (available on Netflix) starring Tim Roth.  Incidentally, I can’t recall who recommended it – and I would appreciate it if whoever it was reminded me.   While the show is fiction, it is based upon the established science of micro facial expression reading.   I found a number of the indicators that the psychologists have now catalogued and standardized in their training were the very ones I recognized and used while utilizing and expanding upon LRH tone scale tech professionally.  In other words, other fields of the mind are expanding on tone scale tech, while being deprived of LRH’s discoveries by Scientology’s cult-like, insulatory practices.

I recommend the series to anyone who is familiar with tone scale technology as developed by L. Ron Hubbard.   See how consistent micro expression tech is with tone scale tech.  See how far back in the stone ages tone scale tech is in comparison to micro expression tech.  See how far micro expression tech could go with a grounding in tone scale tech.  See how the protagonist uses his tech – naturally applying the auditors code, and beyond, by among other things, parking Scientology-brand ‘judgmentalism’ at the door.  I think you might get a greater appreciation for my mantra to integrate, evolve and transcend.  You won’t be disappointed even if you don’t see the tech parallels I am making, because the series is very entertaining in its own right.

Every day I see more evidence that the way out and up for Scientology and Scientologists is to integrate, evolve and transcend.   In the meantime, Scientologists are campaigning for segregation, devolution and regression.   Wake up. The way out is the way up.

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Posted in David Miscavige, healing, ias, independents, int base, Integral Theory, l. ron hubbard, politics, propaganda, psychs, regging, Scientology, tech, the future, the Reformation, the world

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Sitting In Judgment

Posted on February 15, 2013 by | 398 comments

 

In December 2012 I posted an essay on this blog suggesting that  judgmentalism is a negative  trait that Scientologists ought take care to curb.  This blog is frequented in the main by former members of the church of Scientology who still consider themselves Scientologists.  These are people that have been out of the organization for years and who profess that Scientology ought not be used to control and dominate the lives of others.  Nonetheless, a popular counter-position posted in response to my essay was that ‘labeling, and judgmentalism, is just fine in and of itself – the only problem with such practice is inaccuracy of the labeling.’   Even years after their participation in the organization, many Scientologists considered a judgmental attitude a positive virtue provided it is done in keeping with their own standards of accuracy.  The most zealous proponents of that idea resorted to ad hominem attacks on me for raising such issues, and ultimately disconnected from me.

I do not contend that the labels Scientology promotes usage of are inaccurate or harmful provided they are used in a professional manner as initially intended upon creation.   Scientology founder L. Ron Hubbard created numerous constructs against which the mind, spirit and human condition could be understood and improved.   He observed and recorded gradient scales ranging from horrendous, painful conditions all the way up to beautiful, joyous conditions.   The scales are invaluable when used by professionally trained Scientologists to help move people up those conditions.  But, just like any other field of the mind and spirit – including psychiatry, psychoanalysis, and other religions and systems of spirituality – the moment one takes the diagnosis and treatment or practice scheme out of the hands of trained, responsible practitioners and applies it casually and inexpertly in the field of day to day human relations, disaster is close to inevitable.

Imagine a friend telling you that you are an obsessive compulsive disorder case – in all seriousness – , and thereafter treating you as leprous until you conformed with that friend’s standard of acceptable behavior.  How long would you tolerate that friend in your proximity?  Not for long I suspect.   Scientologists – regardless of levels of training – are encouraged to apply their own, equally judgmental, labels to others and apply them in life.

Scientology has a substantial lexicon of judgmental labels that rivals the scope and complexity of the American Psychological Association’s Diagnostic and Statistical Manual (DSM).   Its organizations promote their facile use in day to day life.  Despite that, Scientology organizations spend millions of dollars a year condemning the DSM and its misuse or even professional use.  Their argument is that such labeling is judgmental and as such it does not promote improvement but instead categorization and stigmatization.

Perhaps the most commonly used stigmatizing terms in Scientology are “suppressive person” or SP and “potential trouble source” or PTS.   An SP is defined in Scientology as one of those roughly 2 ½ percent (Scientology founder  L. Ron Hubbard estimation) of any population who exhibit the characteristics of a sociopath or psychopath.  Scientology’s diagnostic scheme for identifying an SP is nearly identical to psychology’s and psychiatry’s diagnostic standard for identifying the sociopath or psychopath.   A PTS is a supposed  member of approximately 20% of the population who are intimately connected with an SP and consequently are mistake-prone or act ill or cowed.

Scientologists are encouraged to take a three week course of study in order to achieve the purported professional  ability and  license to identify and handle an SP and the target of his effects, the PTS.  All Scientologists are required to take this course and are expected to apply it with an attitude of certainty regardless of lack of any other professional credential.   The result, bluntly, can denigrate into a community  of untrained, arrogant, Monday morning shrinks passing the most condemnatory judgments upon one another at the drop of a hat.

To make matters worse, there is a distinct SP characteristic in Scientology writings that takes precedence over the other dozens that align with the psychology field’s similar diagnostic characteristics checklist.  That is, if someone exhibits an ‘anti-Scientology’ leaning he or she is sure to be diagnosed as being an SP.  To qualify one only need question the wisdom of any Scientology writing.  This fact alone is probably more responsible for Scientology taking on the character of an insular cult than all others combined.

L. Ron Hubbard once quipped that it is futile to get into an argument with a psychiatrist.  The problem, he noted, was that the minute you get a leg up on the psychiatrist he definitively ends the debate with the evaluation, ‘you are crazy.’   Ironically, this ad absurdum joke could almost describe the modern day Scientologist.  If you attempt to even discuss a shortcoming of Scientology the debate decisively ends with the evaluation, ‘you are an SP.’  Per Scientology policy all Scientologists must disconnect from an SP.  That is, the Scientologist must refrain from any type of communication with the SP, directly or indirectly.  That policy holds whether the declared SP is one’s spouse, child, parent, business partner or best friend.   The SP is entitled no civil or human rights as far as any Scientologist is concerned.

By way of comparison, the psychiatrists’ condemnatory label ‘crazy’ is a rather mild evaluation.

Nonetheless, Scientologists – even those who have disaffiliated from its organizations because of its alleged proclivity for judgmental evaluation, trying and sentencing of followers and the population at large – believe ‘judgmentalism’ is not a problem with Scientology.   They are so dead serious about that that they are prepared to prove it by disconnecting from anyone who says otherwise.

Decompression is important in any cult recovery effort.

Re-education is probably even more important.

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Posted in black dianetics, disconnection, ethics, healing, independents, justice, l. ron hubbard, policy, propaganda, psychs, Scientology, the Reformation

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