SCIENTOLOGY A HISTORY OF MAN By L. RON HUBBARD A LIST AND DESCRIPTION OF THE PRINCIPAL INCIDENTS TO BE FOUND IN A HUMAN BEING (Formerly printed in limited manuscript edition. Discover the life and works of L. Ron Hubbard, founder of Dianetics technology and Scientology Church & Religion. Watch videos, buy books, read quotes.
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Author | L. Ron Hubbard |
---|---|
Country | United States |
Language | English |
Subject | Dianetics |
Publisher | Hermitage House |
Publication date | May 9, 1950 |
Media type | Print (hardcover and paperback) |
Pages | 452 |
- He materials of Dianetics and Scientology comprise the largest body of information ever assembled on the mind, spirit and life, rigorously refined and codified by L. Ron Hubbard through five decades of research, investigation and development. The results of that work are contained in hundreds of books and more than 3,000 recorded lectures.
- Dianetics: The Modern Science of Mental Health (sometimes abbreviated as DMSMH) is a book by L. Ron Hubbard about Dianetics, a system of psychotherapy he developed from a combination of personal experience, basic principles of Eastern philosophy, and the work of Sigmund Freud, the founder of psychoanalysis. The book is a canonical text of Scientology.
Dianetics: The Modern Science of Mental Health (sometimes abbreviated as DMSMH) is a book by L. Ron Hubbard about Dianetics, a system of psychotherapy he developed from a combination of personal experience, basic principles of Eastern philosophy, and the work of Sigmund Freud, the founder of psychoanalysis.[1] The book is a canonical text of Scientology.[2] It is colloquially referred to as Book One.[3] The book launched the movement, which later defined itself as a religion, in 1950. As of 2013, New Era Publications, the international publishing company of Hubbard's works, sells the book in English and in fifty other languages.
In this best-selling book,[4][5] Hubbard wrote that he had isolated the 'dynamic principle of existence,' which he states as 'Survive,' and presents his description of the human mind. He identifies the source of 'human aberration' as the 'reactive mind,' a normally hidden but always conscious area of the mind, and certain traumatic memories ('engrams') stored in it. Dianetics describes counselling (or 'auditing') techniques which Hubbard claimed would get rid of engrams and bring major therapeutic benefits.
Hubbard was criticized by scientists and medical professionals, who charge that he presents these claims in superficially scientific language but without evidence. Despite this, Dianetics proved a major commercial success on its publication, although B. Dalton employees have stated that these figures were inflated by Hubbard's Scientologist-controlled publisher, who had groups of Scientologists each purchase dozens or even hundreds of copies of Hubbard's books, and who sold these back to the same retailers.[6]
Background[edit]
Before the publication of Dianetics, L. Ron Hubbard was a prolific writer for pulp magazines. He attended George Washington University Engineering School, but did not graduate.[7]
According to Hubbard, the ideas in Dianetics were developed over twelve years of research, although many of his friends at the time said this was entirely mythical.[7] The first public outline of those ideas was an article in the pulp magazineAstounding Science Fiction, titled 'Dianetics: A new science of the mind' appearing a few weeks before the publication of the book but published in the May 1950 issue of the magazine, the same month the book was published; the book-length article was later published as the book Dianetics: The Evolution of a Science.[8] This advance publicity generated so much interest that in April 1950, Hubbard and Astounding editor John W. Campbell with other interested parties established the Hubbard Dianetic Research Foundation.[9] Hubbard claimed to have written Dianetics in three weeks.[10] His writing speed was assisted by a special typewriter which accepted paper on a continuous roll and which had dedicated keys for common words like the or but.[7] It is called the Remington typewriter, which is on display in the Bay Head, New Jersey Scientology pilgrimage site.[11] An early version of the book, Abnormal Dianetics, intended for the medical profession, was rejected by numerous publishers as well as the medical profession but was passed in mimeograph form from hand to hand and was later sold under the name Dianetics: The Original Thesis; the same book is published at present as The Dynamics of Life. Like other works by L. Ron Hubbard, Dianetics: The Modern Science of Mental Health has been subject to continuous editing since its inception so that at present it hardly resembles the original 1950 edition.[12]
Content[edit]
According to religion scholar Dorthe Refslund Christensen, In Scientology, DMSMH represents “the most elaborate of Hubbard’s presentations on the human mind, its functions, and the problems related to these functions.”[13] The opening chapter presents the context of Dianetics as human beings being preoccupied with “finding a science of the mind that could not only isolate the common denominator of life and the goal of thought” but also isolate the only source of “strange illnesses and aberrations.” Hubbard claims that the two answers to the question of human misery across time and civilizations have been religion and magical practices and modern psychotherapy that includes the practice of electroshocks and brain surgeries, which according to him, have turned patients into “helpless zombies.” Dianetics, he claims is the answer to this dilemma.[14]
In the section 'How to Read this Book,' L. Ron Hubbard suggests to read right on through. An 'Important Note' appeared in later editions of the book advising the reader to understand every word read. In the book, Hubbard uses two different and contradictory definitions for the word engram. In Book One, the Goal of Man, chapter 5, summary, Hubbard states the Fundamental Axioms of Dianetics, among which is '... The engram is a moment of 'unconsciousness' containing physical pain or painful emotion and all perceptions and is not available to the analytical mind as experience.' Later in the text, Hubbard writes of the engram in a footnote on page 74 of Book Two, chapter two, of the 2007 edition of Dianetics: The Modern Science of Mental Health. The footnote reads: '... The word engram in Dianetics is used in its severely accurate sense as a 'definite and permanent trace left by a stimulus on the protoplasm of a tissue'. It is considered as a unit group of stimuli impinged solely on the cellular being.'[15] In other words, Hubbard takes a definition previously debunked by biology and calls it a Dianetics definition.[16] Dianetics, in and of itself, thus presents nothing that was not already known to science in that area, while adding phenomena and functional systems that have no basis in fact. The very manner of 'scientific method' displayed by Hubbard in his works has indeed been called[by whom?] 'anti-science,' in that the claims made in the books are based not on peer-reviewed observation of phenomena, with its attendant blind testing, control groups etc., but rather on deciding a priori that a phenomenon exists–followed by an attempt to prove its validity.
In Dianetics, to explain the abilities of a Clear, Hubbard makes use of tropes and special idioms and draws the attention away by pointing to old colloquialisms as the 'mind's eye.' Hubbard uses such terms as 'optimum recall,' 'optimum individual,' '... What a Clear can do easily, quite a few people have, from time to time, been partially able to do in the past.,' '... A clear uses imagination in its entirety,' '... Rationality, as divorced from aberration, can be studied in a Cleared person only,' a Clear's intelligence is above normal, a Clear is free from all aberrations and the attributes of a Clear have never been previously included in a study of man and man's inherent abilities.[17] After faithfully enumerating all kinds of goodies about Clear, Hubbard finally admits '... Until we obtain Clears, it remains obscure why such differences should exist' as if no Clear has ever been made or no Clear ever made it. L. Ron Hubbard was extremely apt and able in using these tropes to suit Dianetics presentation of a new reality.[18]
Through Dianetics and the concept of engrams, Hubbard claimed that most illnesses were psychosomatic. He listed the following as caused by engrams: arthritis, dermatitis, allergies, asthma, coronary difficulties, eye trouble, bursitis, ulcers, sinusitis and migraine headaches. He further claimed that dianetic therapy could treat these illnesses, and also included cancer and diabetes as conditions that Dianetic research was focused on.[19]
In 1951, Consumer Report announced a one-month $500 course, based on the recently published Dianetics, open to anyone and intended to produce the Clear, the goal of Dianetic therapy. The Report on 'a new cult' places Dianetics beyond the scope of medical practice.[20]
According to Hubbard, the book Dianetics: the modern science of mental health follows the original line of research:
A) The discovery of the dynamic principle of existence and its meaning.
B) The discovery of the source of aberration: the reactive mind.
C) Therapy and its application.
Hubbard leaves out all the basic philosophy.[21]
Dianetics purports to reveal revolutionary discoveries about the source of psychosomatic illness, neuroses and other mental ailments, as well as an exact, infallible way of permanently curing them.[7] Hubbard divides the human mind into an 'analytic mind' which supposedly functions perfectly, and a 'reactive mind' which is incapable of thinking or making distinctions. When the analytic mind is unconscious, the reactive mind physically records memories called 'engrams.' As a result of all stimuli it receives, the Reactive Mind is one mass of engrams, feeding the otherwise perfect Analytical Mind incorrect data.[22] Misinterpretation of these Reactive Mind engrams by the analytical mind causes damage later in life. Actually, these engrams cause compulsions and repressions in later life. According to Hubbard, a person is affected in later life by the unconscious effects of these engrams.[23] By a process called 'Dianetic auditing,' the book promises, people can achieve a superhuman state called 'Clear' with superior IQ, morally pure intentions and greatly improved mental and physical health. In August 1950, Hubbard predicted that Clears would become the world's new aristocracy, although he admitted that he had not achieved the state himself.[7] In welcoming expectancy, the Theosophist Magazine compares the Dianetic engram to the Theosophic permanent atom as these atoms receive and retransmit impressions received life after life so that as the ego descends to a new birth, the new incarnation receives the stored impressions of engrams from previous lives.[24] As the appearance of a new science, it was not so explicitly stated in DMSMH but eventually, Hubbard would go into the exploration of past lives with Dianetics.[25]
A) The dynamic principle of existence:Survive![26]
According to Hubbard, the basic discovery is not that man survives, but that he is solely motivated by survival.
B) The single source of aberration:The Reactive Mind
According to Hubbard, the Reactive Mind works solely on a stimulus-response basis and it stores not memories but engrams.
In Dianetics, Hubbard mentions the post-hypnotic suggestion. This phenomenon of the post-hypnotic suggestion was described as far back as 1787.[27] The development of Dynamic psychiatry dates back to the encounter between the physician Mesmer and the exorcist Johann Joseph Gassner. According to followers of the school of Dynamic Psychiatry, the advent of hypnotism signaled the discovery of the unconscious.[28] At the Oak Knoll Naval Hospital, where he was being treated for ulcers, Hubbard studied hypnosis, psychological theory and other similar subjects; Hubbard was quite adept at hypnotism. According to Hubbard, it was trying to find what makes hypnotism such a wide variable that led to the discovery of the Reactive Mind. Dr. Roy Grinker and Dr. John Spiegel developed Narcosynthesis which was widely used by psychiatrists in World War II. In the book Dianetics Hubbard mentions Narcosynthesis or drug-hypnosis. However, Hubbard states that the technique of drug-hypnosis has been known for ages, both in ancient Greece and in the Orient. The technique of narcosynthesis is not used in Dianetics even though Hubbard may have been trained in it while in Naval Intelligence. A shot of sodium pentothal is administered as a truth serum. The technique is described on page 150 of the 2007 edition of Dianetics: the modern science of mental health.[29]
C) Therapy and its application
The medical establishment completely rejected the new 'science' for lack of experimental proof. Dianetics has never passed the science bar with flying colors. In 1953, Harvey Jay Fischer wrote the report Dianetic Therapy: an experimental evaluation concluding that '... Dianetic does not systematically favorably or adversely influence the ability to perform' either intellectually, mathematically or resolving personality conflicts.[30] According to Hubbard's son, DMSMH is not the result of any research whatsoever but a man's obsession with abortion and other phenomena of the unconscious, specially the occult and black magic. There is an entire chapter in DMSMH devoted to demonology.[31] To maintain the 'scientific' appearance of DMSMH, Hubbard decries the belief in demons. In DMSMH, demons are explained as electronic circuits. However, in Hubbard's later writings, entities begin to appear that possess man's physical body. These entities are spirits which Hubbard calls 'thetans.' What Hubbard does assert is that demonology is good business. A person is a thetan but the person's physical body is possessed by thetans called body thetans. To be spiritually free, a person would have to audit out all those other thetans in the body and that would take a great deal of time and a great deal of money.[32]
In advising the auditor to be uncommunicative, Hubbard was divorcing Dianetics from other psycho-therapies, as in psychoanalysis, where the therapist most obstinately offers a personal interpretation of what is happening in the patient's mind.[33]
Scientologist Harvey Jackins said of Dianetics therapy: '... The results have been nearly uniform and positive. Apparently, the auditor (listener or therapist) can be very forthright and direct in seeking out the past traumatic experiences which are continuing to mar the rationality and well being of the person. Once located, the exhaustion of the distress and re-evaluation of the experience apparently leads uniformly to dramatic improvement in ability, emotional tone and well-being.'[34]
Hubbard considered that to maintain silence around unconscious or injured persons is of the utmost importance in the prevention of aberration. After the publication of DMSMH, Hubbard moved to Cuba. There, the signs in every hospital zone are still prominently displayed: Hospital Silence.[35] In a letter dated December 7, 1950, Ernest Hemingway's son Greg writes to his father mentioning that the publisher of Dianetics is coming down to Cuba to present Ernest with a copy in earnest. Hemingway's son's girlfriend is the publisher's daughter; Greg himself is working at the Hubbard Dianetic Research Foundation. On December 14, Hemingway answered: '... The Dianetics king never sent the book so I bought one, but Miss Nita borrowed it and it is still outside of the joint. So have not been able to practice jumping back into the womb or any of those popular New York indoor sports and have to just continue to write them as I see them.'[36]
According to Martin Gardner, the workability of Dianetics lies in the field of faith healing as most neurotics will react positively to something they have faith in. There is nothing extraordinary about Dianetics case histories as it is something quite common in faith healing.[37]
Finally, Hubbard gives fair warning to those who attempt to self-audit his DIY (do-it-yourself) Dianetic process. It cannot be done, says Hubbard, because every engram contains analytical attenuation. It is better to learn to audit the technique and apply it to others. Anyone engaged in self-auditing will only succeed in getting sick. However, in later developments of technique application Hubbard would develop 'Solo Auditing' where auditor and pre-clear are one and the same except that in the procedure as always Hubbard would be obeyed to the letter. In Dianetics and Scientology, self-auditing always carries a bad connotation while solo auditing does not. As usual, Hubbard's particular use of nomenclature would win the day.[38]
Hubbard says in DMSMH that all civilizations have had two responses to the reality of human misery: first, “religion and magical practices,” second, “modern psychotherapy,” which according to him, “have exceeded the brutality of magic and religious practices by turning patients into helpless zombies.” He also said that because man does not understand himself, he has developed “terrifying weapons,” which is the reason that the earth is in war.[13]
Initial publication[edit]
Dianetics was first published May 9, 1950 by Hermitage House, at One Madison Ave.,[39] a New York-based publisher of psychiatric textbooks whose president, Arthur Ceppos, was also on the Board of Directors of the Hubbard Dianetic Research Foundation.[40] The book became a nationwide bestseller, selling over 150,000 copies within a year. Due to the interest generated, a multitude of 'Dianetics clubs' and similar organizations were formed for the purpose of applying Dianetics techniques. Hubbard himself established a nationwide network of Dianetic Research Foundations, offering Dianetics training and processing for a fee. Dianetics blossomed into a national fad and was then denounced by psychologists.[41]
The original edition of the book included an introduction by J. A. Winter, M.D., who became the first medical director of the Hubbard Dianetic Research Foundation,[42] an appendix on 'The Philosophic Method' by Will Durant (reprinted from The Story of Philosophy, 1926), another on 'The Scientific Method' by John W. Campbell and a third appendix by Donald H. Rogers. These contributions are omitted from editions of Dianetics published since about the start of the 1980s.
Reception[edit]
Although it received an initial positive public response,[7]Dianetics was strongly criticized by scientists and medical professionals for its scientific deficiencies. The American Psychological Association passed a resolution in 1950 stating of Dianetics 'the fact that these claims are not supported by empirical evidence of the sort required for the establishment of scientific generalizations.'[43]
Despite a couple of favourable reviews from medical doctors, Dianetics has had very hostile reviews from many, or almost all, sources.[44] An early review in The New Republic summed up the book as 'a bold and immodest mixture of complete nonsense and perfectly reasonable common sense, taken from long-acknowledged findings and disguised and distorted by a crazy, newly invented terminology' and warned of medical risks: 'it may prove fatal to have put too much trust in the promises of this dangerous book.'[45]Frederick L. Schuman, political science professor at Williams College in Williamstown, Massachusetts became an ardent follower of Dianetics and wrote indignant letters to those who reviewed Dianetics adversely including the New Republic and The New York Times. Professor Schuman wrote a favorable article on Dianetics in the April 1951 issue of Better Homes and Gardens.[46]
Reviewing the book for Scientific American in 1951, physicist Isidor Isaac Rabi criticised the lack of either evidence or qualification, saying it 'probably contains more promises and less evidence per page than has any publication since the invention of printing.'[47] An editorial in Clinical Medicine summarised the book as 'a rumination of old psychological concepts, (...) misunderstood and misinterpreted and at the same time adorned with the halo of the philosopher's stone and of an universal remedy,' which had initiated 'a new system of quackery of apparently considerable dimensions.'[48] According to Consumer Reports, the book over-extends scientific and cybernetic metaphors, and lacks the needed case reports, experimental replication and statistical data to back up its bold claims.[49] Both Consumer Reports and Clinical Medicine also warned of the danger that the book would inspire unqualified people to harmfully intervene in others' mental problems.
These warnings were echoed by psychoanalyst Erich Fromm, who contrasted the sophistication of Sigmund Freud's theories with the 'oversimplified' and 'propagandistic' ideas offered by Dianetics. The latter's extremely mechanistic view of the mind had no need for human values, conscience or any authority other than Hubbard himself.[50] A similar point was made by psychologist Rollo May in The New York Times, arguing that Dianetics unwittingly illustrates the fallacy of trying to understand human nature by invariant mathematical models taken from mechanics.[51]
A review by semantics expert S. I. Hayakawa described Dianetics as an example of fiction-science, meaning that it borrows several linguistic techniques from science fiction to make fanciful claims seem plausible.[52] Science fiction, he explained, relies on vividly conveying imaginary entities such as Martians and rayguns as though they were commonplace. Hubbard was doing this with his fantastic 'discoveries', perhaps fooling even himself.
Science writer Martin Gardner criticised the book's 'repetitious, immature style' likening it to the grand pseudoscientific pronouncements of Wilhelm Reich. 'Nothing in the book remotely resembles a scientific report,' he wrote.[7]
Aleksei Shliapov, a columnist at the Russian paper Izvestia, said about Dianetics, 'I think that our politicians should acquaint themselves with this book, since here is, as it were, a technology for how to become popular, how to acquire influence among the masses without having to appear a significant personality.'[53]
More recently, the book has been described by Salon as 'a fantastically dull, terribly written, crackpot rant,' which covers a lack of credible evidence with mere insistence[54]and The Daily Telegraph called it a 'creepy bit of mind-mechanics' which would cause rather than cure depression.[55]
When Hubbard wrote the book in 1950, homosexuality was considered a pathological illness[56] and in 1951 the DSM I listed it under Sexual Deviation[57] which stance was reflected in passages of Dianetics where homosexuality is considered a mental illness. Besides the homosexual as sexual pervert, Hubbard also includes things such as lesbianism, sexual sadism and all the catalog of Ellis and Krafft-Ebing as being actually 'quite ill physically.'[58]
Karl Lashley spent decades looking for the engram which he abandoned in 1950 for non-localized memory.[59][60] This was not the same type of engram described by Hubbard. However, Hubbard derived his ideas and the term “engram,” from psychology sources,[61] and biology. Richard Semon coined the term 'engram' in 1904[62] and wrote extensively about it in 1921,[63] decades before the publication of Dianetics.
Publication history[edit]
It is unclear how many editions there have been, but at least 60 printings are said to have been issued by 1988, almost all having been printed by the Church of Scientology and its related organizations.[64]
Current editions are published by Bridge Publications and New Era Publications, Scientology-owned imprints. Over twenty million copies have been sold according to the cover of the latest paperback books. The following statement is included on the copyright page of all editions: 'This book is part of the works of L. Ron Hubbard, who developed Dianetics spiritual healing technology and Scientology applied religious philosophy. It is presented to the reader as a record of observations and research into the nature of mind and spirit, and not a statement of claims made by the author...'
According to Bridge Publications, 83 million copies of Dianetics were sold in the forty years after publication.[65] According to Nielsen BookScan, the book has sold 52,000 copies between 2001 and 2005.[66] The book has been very aggressively marketed, often in ways that are unusual for the book industry,[65] for instance appearing as one of the twelve sponsors of the Goodwill Games under a $4 million agreement between Bridge Publications and Turner Broadcasting System.[67] Bridge Publications also sponsors NASCAR racer and Scientologist Kenton Gray, who races as the 'Dianetics Racing Team' and whose No. 27 Ford Taurus is decorated with Dianetics logos.[68]
Various sources allege that the book's continued sales have been manipulated by the Church of Scientology and its related organizations ordering followers to buy up new editions to boost sales figures.[65] According to a Los Angeles Times exposé published in 1990, 'sales of Hubbard's books apparently got an extra boost from Scientology followers and employees of the publishing firm [Bridge Publications]. Showing up at major book outlets like B. Dalton and Waldenbooks, they purchased armloads of Hubbard's works, according to former employees.'[6] Members are asked to contribute by placing Dianetics in public libraries.[69] However, Dianetics was not added to the collection of the Brooklyn Public Library on the basis of a negative review.[70]
Role in Scientology[edit]
Current edition cover, featuring Xenu's volcano bombs
Scientologists regard the publication of Dianetics: The Modern Science of Mental Health as a key historical event for their movement and the world, and refer to the book as 'Book One.' In Scientology, years are numbered relative to the first publication of the book: 1990, for example, being '40 AD' (After Dianetics).[6] The book is promoted as 'a milestone for Man comparable to his discovery of fire and superior to his inventions of the wheel and the arch.'[7]
Dianetics is still heavily promoted today by the Church of Scientology and has been advertised widely on television and in print. Indeed, it has been alleged that the Church has asked its members to purchase large quantities of the book with their own money, or with money supplied by the Church, for the sole purpose of keeping the book on the New York Times Best Seller list.[71] Hubbard described the book as a key asset for getting people in Scientology:
People who had read Book One and wanted Dianetics, when delivered enough Book One auditing, training or co-auditing, then started to reach for Scn [Scientology] services. Given sufficient quantity and quality of Book One, these people naturally started to WANT and reach for Scn services![72]
The Church of Scientology has been explicit about using Dianetics' sponsorship of the Goodwill Games to boost Scientology membership. The Church's internal journal for Scientologists, International Scientology News, has stated that
In order to create an enormous international impact, Dianetics has become a major sponsor of the upcoming Goodwill Games... All these dissemination actions are being done with the sole purpose of getting more and more people introduced to LRH's TECH so they will go into orgs [Scientology properties] and rapidly move up The Bridge to Total Freedom [advancing through Scientology's levels].[67]
Cover imagery[edit]
Dianetics uses the image of an exploding volcano, both on the covers of post-1967 editions, and in advertising. A giant billboard built in Sydney, Australia, measured 33 m (100 ft) wide and 10 m (30 ft) high and depicted an erupting volcano with 'non-toxic smoke.'[73] Hubbard told his marketing staff that this imagery would make the books irresistible to purchasers by reactivating unconscious memories.[74]According to Hubbard, the volcano recalls the incident in which galactic overlord Xenu placed billions of his people around Earth's volcanoes and killed them there by blowing them up with hydrogen bombs.[75][76] A representative of the Church of Scientology has confirmed in court that the Dianetics volcano is indeed linked with the 'catastrophe' wrought by Xenu.[77]
Bent Corydon, a former Scientology mission holder, recounted that
A special 'Book Mission' was sent out to promote these books, now empowered and made irresistible by the addition of these supposedly overwhelming symbols or images. Organization staff were assured that if they simply held up one of the books, revealing its cover, that any bookstore owner would immediately order crateloads of them. A customs officer, seeing any of the book covers in one's luggage, would immediately pass one on through.[78]
See also[edit]
References[edit]
- ^Grant, Boyd (2014). What is Scientology? History, Beliefs, Rules, Secrets, and Facts. Newark, Delaware: Speedy Publishing, LLC. p. 4.
- ^Rothstein, Mikael (2007). 'Scientology, scripture and sacred tradition'. In James R. Lewis, Olav Hammer (ed.). The invention of sacred tradition. Cambridge University Press. p. 21. ISBN978-0-521-86479-4. OCLC154706390.
- ^Lewis, James R. (2009). Scientology. Oxford University Press US. p. 417. ISBN978-0-19-533149-3.
... Book One, contains all basic principles on Dianetics in its original form.
- ^'Scientology Goes NASCAR With Dianetics Race Car'. ABC News U.S. abcNEWS.com. June 6, 2006. Retrieved 2009-07-23.
- ^'A religion for the 21st century: Scientology'. The North County Times, Escondido, CA. nctimes.com. February 8, 2008. Retrieved 2009-07-23.
- ^ abcSappell, Joel; Welkos, Robert W. (June 28, 1990). 'Costly Strategy Continues to Turn Out Bestsellers'. Los Angeles Times. Retrieved 2008-10-26.
- ^ abcdefghGardner, Martin (1957). Fads and Fallacies in the Name of Science (Second ed.). Dover Publications. pp. 263–272. ISBN0-486-20394-8.
- ^Kent, Stephen A. (2001). From Slogans to Mantras: Social Protest and Religious Conversion in the Late Vietnam War Era. Syracuse University Press. p. 95. ISBN0-8156-2923-0.
- ^Ashley, Michael (2000). The Time Machine: the story of the science-fiction pulp magazines from the beginning to 1950. Liverpool University Press. p. 227. ISBN0-85323-855-3.
Campbell believed Hubbard was on to something. What have the psychologists been doing for the past fifty years?
- ^Hubbard, L. Ron; Hubbard Dianetic Foundation (1968). Child Dianetics: Dianetic Processing for Children. Publications Organization Worldwide. p. 178. ISBN87-87347-45-8.
- ^Westbrook, Donald A. (2016). 'Walking in Ron's Footsteps: 'Pilgrimage' Sites of the Church of Scientology'. Numen. 63 (1): 71–94. doi:10.1163/15685276-12341409.
- ^Lewis, James R. Scientology. pp. 414–415.
- ^ abLewis, J. (2017). Lewis, James R.; Hellesoy, Kjersti (eds.). Handbook of Scientology. Brill Handbooks on Contemporary Religion. Brill. ISBN9789004330542.
- ^Christensen, Dorthe Refslund (June 24, 2016). 'Rethinking Scientology A Thorough Analysis of L. Ron Hubbard's Formulation of Therapy and Religion in Dianetics and Scientology, 1950–1986'. Alternative Spirituality and Religion Review. doi:10.5840/asrr201662323.
- ^Hubbard, L. Ron (2007). Dianetics: The Modern Science of Mental Health. Bridge Publication Inc. pp. 51, 74. ISBN978-1-4031-4484-3.
- ^Gutfreund, H.; Toulouse, G. (1994). Biology and Computation: A Physicist's Choice. World Scientific. p. 269. ISBN981-02-1405-7.
I think that it is safe to say that nobody has ever seen a specific memory trace ('engram') in the brain.
- ^James R. Lewis. Scientology. p. 214.
- ^Broderick, Damien (1995). Reading by Starlight. Routledge. p. 54. ISBN0-415-09789-4.
... 'Wild talents' - have at times been staples of sf storytelling.
- ^Christensen, Dorthe Refslund (June 24, 2016). 'Rethinking Scientology A Thorough Analysis of L. Ron Hubbard's Formulation of Therapy and Religion in Dianetics and Scientology, 1950–1986'. Alternative Spirituality and Religion Review. doi:10.5840/asrr201662323.
- ^Consumer Report. 16. Consumer Union of United States. 1951. p. 378.
- ^L. Ron Hubbard (2007). Dianetics. p. 3.
- ^'Life Magazine'. Life. Time Inc. 65 (20): 107. November 15, 1968. ISSN0024-3019.
- ^Long, Max Freedom (2006) [1958]. Self-Suggestion and the New Huna Theory of Mesmerism and Hypnosis. Kessinger Publishing. p. 27. ISBN1-4254-8532-4.
- ^Bessant, Annie Wood (2003). Theosophist Magazine Collection, 1920-1955. Kessinger Publishing. pp. 390–391. ISBN0-7661-5353-3.
There is a most instructive and interesting statement in a new book called Dianetics: the Modern Science of Mental Health by L. Ron Hubbard.
- ^Brown, Colin (1990). Christianity and Western Thought: A History of Philosophers, Ideas and Movements. 1–2. InterVarsity Press. p. 347. ISBN0-8308-1752-2.
- ^Gallagher, Eugene V. (2004). The New Religious Movements Experience in America. Greenwood Publishing Group. p. 197. ISBN0-313-32807-2.
- ^Henri F. Ellenberger. The discovery of the unconscious. p. 113.
- ^Henri F. Ellenberger. The discovery of the unconscious. p. 53.
- ^Joan d'Arc (2000). Phenomenal World. Book Tree. p. 131. ISBN1-58509-128-6.
- ^J. Hubbard/J. Hatfield/J. Santucci (2007). An educator's classroom guide to America's religious beliefs and practices. Libraries Unlimited. p. 96. ISBN978-1-59158-409-4.
- ^Ankerberg, John; Weldon, John (1996). Encyclopedia of New Age Beliefs. Harvest House Publishers. p. 528. ISBN1-56507-160-3.
- ^Davis, Erik (2006). The Visionary State: A Journey Through California's Spiritual Landscape. Chronicle Books. p. 200. ISBN0-8118-4835-3.
- ^Chryssides, George D. (1999). Exploring New Religions. Continuum International Publishing Group. p. 285. ISBN0-8264-5959-5.
- ^Tourish, Dennis; Wohlforth, Tim (2000). On the Edge: Political Cults Right and Left. M.E. Sharpe. p. 87. ISBN0-7656-0639-9.
- ^Kaslow, Florence W.; Sussman, Marvin B. (1982). Cults and the Family. 4. Routledge. p. 185. ISBN0-917724-55-0.
- ^Hemingway, John (2007). Strange Tribe: A Family Memoir. Globe Pequot. p. 108. ISBN978-1-59921-112-1.
- ^Martin Gardner. Fads and Fallacies in the Name of Science. p. 279.
- ^Lachman, Gary (2003). Turn Off Your Mind. The Disinformation Co. pp. 119–220. ISBN0-9713942-3-7.
- ^Analog Science Fact, Science Fiction. 45 (issues 1-6). Condé Nast Publications. 1950. p. 151.
- ^Atack, Jon (1990). A Piece of Blue Sky. New York, NY: Carol Publishing Group. ISBN0-8184-0499-X.
- ^'Life Magazine'. Life. Time Inc.: 138 May 21, 1951. ISSN0024-3019.
- ^The Book Buyer's Guide. 54. 1951. p. 100.
- ^Freeman, Lucy (September 9, 1950). 'Psychologists Act Against Dianetics'. The New York Times. p. 19.
- ^Kent, Stephen A. (1999). 'The Creation of 'Religious' Scientology'. Religious Studies and Theology. 18 (2): 97–126. doi:10.1558/rsth.v18i2.97.
- ^Gumpert, Martin (August 14, 1950). 'The Dianetics Craze'. The New Republic.
- ^Martin Gardner. Fads and Fallacies in the Name of Science. p. 265.
- ^Rabi, Isidor Isaac (January 1951). 'Dianetics: The Modern Science of Mental Health, by L. Ron Hubbard'. Scientific American.
- ^Stearns, Frederick R. (March 1951). 'Dianetics'. Clinical Medicine.
- ^'Dianetics Review'. Consumer Reports. August 1951.
- ^Fromm, Erich (September 3, 1950). ''Dianetics' - For Seekers of Prefabricated Happiness'(PDF). The New York Herald Tribune Book Review. p. 7. Archived from the original(PDF) on October 3, 2008. Retrieved 2008-11-22.
- ^May, Rollo (July 2, 1950). 'How to Backtrack and Get Ahead'(PDF). The New York Times Book Review. Retrieved 2009-02-08.
- ^Hayakawa, S. I. (Summer 1951). 'From Science-fiction to Fiction-science'. Etc.: A Review of General Semantics. Chicago: The International Society for General Semantics. VIII (4): 280–293.
- ^Wolfe, Thomas C. (2005). Governing Soviet Journalism: The Press and the Socialist Person After Stalin. Indiana University Press. p. xv. ISBN0-253-34589-8.
- ^Miller, Laura (June 28, 2005). 'Stranger than fiction'. Salon.com. Archived from the original on September 5, 2008. Retrieved 2008-11-21.
- ^Leith, Sam (April 25, 2008). '50 best cult books'. The Telegraph. London. Retrieved 2008-04-25.
Do you often feel unhappy? Depressed? Ill at ease with others? You will if you read this.
- ^Bayer, Ronald. Homosexuality and American Psychiatry: The politics of diagnosis. Princeton University Press, 1987. pgs 36, 48
- ^Diagnostic and Statistical Manual, 1951. 000-x63—Sexual Deviation, pgs 38-39
- ^Signorile, Michelangelo (2003). Queer in America: Sex, the Media and the Closets of Power. University of Wisconsin Press. p. 277. ISBN0-299-19374-8.
- ^Bruce, Darryl. 'Fifty years since Lashley's In search of the Engram: refutations and conjectures.' Journal of the History of the Neurosciences 10.3 (2001): 308-318.
- ^Hergenhahn, B. R. (2009). An Introduction to the History of Psychology (6th ed.). Cengage Learning. p. 607. ISBN978-0-495-50621-8.
Lashley spent decades searching for the engram and in the end expressed his frustration as follows: ...
- ^Dudai, Yadin. 'The restless engram: consolidations never end.' Annual review of neuroscience 35 (2012): 227-247.
- ^Dudai, Yadin (2002). Memory from A to Z: Keywords, Concepts, and Beyond. Oxford, United Kingdom: Oxford University Press. ISBN0-19-852087-5.
- ^Semon, R. W. (1921). The Mneme. New York, NY: G. Allen & Unwin Limited
- ^Frontispiece of Dianetics: The Modern Science of Mental Health, 1988 edition (New Era Publications, Copenhagen)
- ^ abcHarris, Daniel (July 2, 1989). 'Scientology's best seller'. New York Post. p. 39.
- ^Maul, Kimberly (November 9, 2005). 'Guinness World Records: L. Ron Hubbard Is the Most Translated Author'. The Book Standard. Archived from the original on 2007-07-04. Retrieved 2006-12-03.
According to Nielsen BookScan, Dianetics has sold 52,000 units since BookScan began collecting data in 2001.
- ^ abWilliams, Marla; Ostrom, Carol M. (August 3, 1990). 'Selling Good Will, Or Dianetics? -- Major Games Sponsor Outrages Some By Its Link To Scientology'. Seattle Times. Retrieved 2009-01-01.
- ^'Cruise's Religion Sponsors Race Car'. The Augusta Chronicle. Georgia. June 8, 2006.
- ^The Cult Observer. 6–8. American Family Foundation. 1989. p. 10.
- ^Gaver/VanOrden/Phillips (1979). Background Reading in Building Library Collections. Scarecrow Press. p. 25. ISBN0-8108-1200-2.
- ^Behar, Richard (May 6, 1991). 'Scientology: The Thriving Cult of Greed and Power'. Time Magazine. Retrieved 2008-11-03.
- ^Hubbard, 'The Ridge on the Bridge,' LRH ED 344R INT of March 10, 1982, revised October 21, 1982
- ^'Scientologists' message goes up in hi-tech smoke[permanent dead link],' Sydney Morning Herald, May 4, 1996
- ^Davis, Matt (August 7, 2008). 'Selling Scientology: A Former Scientologist Marketing Guru Turns Against the Church'. Portland Mercury. Retrieved 2008-10-31.
- ^Lattin, Don (May 15, 2000). 'Travolta's Religious Battlefield Critics say movie bolsters Scientology'. San Francisco Chronicle. Retrieved 2008-11-21.
- ^Novella, Steven (September 22, 2005). 'Weird Scientology'. New Haven Advocate.
- ^Cross-examination of Warren McShane, Religious Technology Center vs Factnet et al., September 12, 1995 (Linked page is gone, archived version: Archived February 13, 2007, at the Wayback Machine)
- ^Corydon, Bent (1987). L. Ron Hubbard: Messiah or Madman?. Lyle Stuart. p. 361. ISBN0-8184-0444-2.
Further reading[edit]
- Corydon, Bent. L. Ron Hubbard: Madman or Messiah?. Lyle Stuart, Inc. (1987)
External links[edit]
- Dianetics: The Modern Science of Mental Health (official page at Bridge Publications)
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Dianetics:_The_Modern_Science_of_Mental_Health&oldid=916332790'
Hubbard conducting a Dianetics seminar in Los Angeles in 1950
Dianetics (from Greekdia, meaning 'through', and nous, meaning 'mind'), referred to by practitioners as a therapeutic science of mental health, is a set of ideas and practices regarding the metaphysical relationship between the mind and body created by science fiction writer L. Ron Hubbard. Dianetics is practiced by followers of Scientology,[1][2] the Nation of Islam (as of 2010),[3] and independent Dianeticist groups.
Dianetics divides the mind into three parts: the conscious 'analytical mind', the subconscious 'reactive mind', and the somatic mind.[4] The goal of Dianetics is to erase the content of the 'reactive mind', which Scientologists believe interferes with a person's ethics, awareness, happiness, and sanity. The Dianetics procedure to achieve this erasure is called 'auditing'.[5] In auditing, the Dianetic auditor asks a series of questions (or commands) and elicits answers to help a person locate and deal with painful experiences of the past,[6] which Scientologists believe to be the content of the 'reactive mind'.[7][8]
Practitioners of Dianetics believe that 'the basic principle of existence is to survive'[9] and that the basic personality of humans is sincere, intelligent, and good.[9] The drive for goodness and survival is distorted and inhibited by aberrations[9] 'ranging from simple neuroses to different psychotic states to various kinds of sociopathic behavior patterns.' Hubbard developed Dianetics, claiming that it could eradicate these aberrations.[10]
When Hubbard formulated Dianetics, he described it as 'a mix of Western technology and Oriental philosophy'.[11] He said that Dianetics 'forms a bridge between' cybernetics and general semantics (a set of ideas about education originated by Alfred Korzybski, which received much attention in the science fiction world in the 1940s)[12][13]—a claim denied by scholars of General Semantics,[14] including S. I. Hayakawa, who expressed strong criticism of Dianetics as early as 1951.[15] Hubbard claimed that Dianetics could increase intelligence, eliminate unwanted emotions and alleviate a wide range of illnesses he believed to be psychosomatic. Among the conditions purportedly treated were arthritis, allergies, asthma, some coronary difficulties, eye trouble, ulcers, migraine headaches, 'sexual deviation' (which for Hubbard included homosexuality), and even death.[16] Hubbard asserted that 'memories of painful physical and emotional experiences accumulate in a specific region of the mind, causing illness and mental problems.' He taught that 'once these experiences have been purged through cathartic procedures he developed, a person can achieve superior health and intelligence.'[17] Hubbard also variously defined Dianetics as 'a spiritual healing technology' and 'an organized science of thought.'[18]
Dianetics is strongly related to the ideas of Sigmund Freud (psychoanalysis) and the ideas of William Sargant (abreaction therapy). Hubbard borrowed ideas heavily also from Carl Jung (the meter), Spiegel (hypnoanalysis), Korzybski (effects of language and semantics), Nandor Fodor (prenatal and birth trauma), Otto Rank, and others.[19][20][21][22]
Dianetics was described as a “branch of psychology.”[23][24][25] Hubbard created the 'Freudian Foundation of America' and offered graduate auditors certificates which included that of “Freudian Psychoanalyst.”[26][27] Atack writes that the original Dianetic techniques can be derived almost entirely from Freud's lectures.[28] Hubbard differentiated Dianetics from Scientology, affirming that Dianetics was a mental therapy science and Scientology was a religion.[29]
Dianetics predates Hubbard's classification of Scientology as an 'applied religious philosophy'. Early in 1951, he expanded his writings to include teachings related to the soul, or 'thetan'.[30] Today Dianetics is practiced by some independent Dianetics-only groups which do not practice Scientology. There are several Free Zone or Independent Scientologists, which practice both Dianetics and Scientology, which operate outside of the incorporated Church of Scientology. The Church of Scientology has prosecuted a number of people in court for unauthorized publication of Scientology and Dianetics copyrighted material.[31]
- 1History
History
L. Ron Hubbard published Dianetics on May 9, 1950, as a 'branch of self-help psychology'.[32] In Dianetics, Hubbard introduced the 'phenomena known as 'engrams' as the source of 'all psychological pain, which in turn harmed mental and physical health.' He also claimed that individuals could reach the state of 'clear', or a state of 'exquisite clarity and mental liberation, by exorcising their engrams to an 'auditor,' or listener acting as therapist.'While not accepted by the medical and scientific establishment, in the first two years of its publication, over 100,000 copies of the book were sold. Many enthusiasts emerged to form groups to study and practice Dianetics. The atmosphere from which Dianetics was written about in this period was one of 'excited experimentation'. Roy Wallis writes that Hubbard's work was regarded as an 'initial exploration' for further development.[33] Hubbard wrote an additional six books in 1951, drawing the attention of a significant fan base.[34]
Prepublication
Hubbard always claimed that his ideas of Dianetics originated in the 1920s and 1930s. By his own account,[35] he had been injured by the premature detonation of a primer mechanism on a small depth charge that had become stuck in the launch rack aboard the navy ship he was assigned to in 1941. His injuries were mainly flash burns to his eyes and so was despatched ashore and he spent a great deal of his recovery time in the Oak Knoll Naval Hospital's library (despite claiming in his authorised biography that he was blinded). LRH encountered the work of Thompson, Korzybski, Jung, Freud, Perls and other psychoanalysts.
In his 1955 Phoenix Lectures Series, Hubbard himself, explains that he took the opportunity to enter an office where research papers on the US Naval Medical Research Division's work on PTSD were kept in a filing cabinet and he spent the lunch hour free to read the notes left lying on the desk of the Naval Medical Officer involved. Much of what he learned then, along with his recent mastery of hypnotherapy technique by mail order, was influential in his later development of ideas and concepts for Dianetics Therapy from 1947 onwards. All he needed was medical and scientific testing and approval from any source. However, his several attempts were blocked by several luminaries of the (AMA) American Medical Association in the years 1948–1958, such as Professors Duncan Cameron and Allan Whyte (White), who both were senior authorities within the AMA-funded Psychiatric Research Department, then conducting their own research into drug therapies and controversial psycho-surgical techniques on severely traumatised war veterans.
Hubbard claimed in his several public lectures during the 1950s to have 'undertaken clinical research at several of the institutions' they, Cameron and Whyte, had directed. Historical AMA records show that LRH was never officially involved in any approved clinical trials or research into PTSD. It is thought that Hubbard simply privately visited patients and conducted unauthorised interviews with several war veterans suffering from Trauma, Psychosomatic illness and practiced some of the newly identified PTSD techniques being clinically tested by several AMA medical institutions after WW2. (from personal Interviews with Joseph A. Winter, in Peoria,1959).
In April 1950, Hubbard, and several others (Marjorie Cameron, De Mille, Art Ceppos, AE Van Vogt, Joseph A. Winter, MD.), established the Hubbard Dianetic Research Foundation in Elizabeth, New Jersey to coordinate work related to the forthcoming publication of DMSMH by Random House in May 1950 in NYC. Through the marketing efforts of Hubbard's friend and mentor John W. Campbell Jnr. (editor of Astounding Science Fiction of Street and Smith fame), Hubbard's articles on Dianetics hit the newsstands in NYC and became an overnight sensation among the usual readers with almost 350,000 copies sold of the May 1950 issue. (See interviews with John Campbell in his published 1978 biography.)
Publication
Hubbard first introduced Dianetics to the public in the article Dianetics: The Evolution of a Science published in the May 1950 issue of the magazine Astounding Science Fiction.[36] Hubbard wrote Dianetics: The Modern Science of Mental Health at that time, allegedly completing the 180,000-word book in six weeks.[37] The introduction of the book was the subject of an Associated Press article on 29 March 1950, with the lead 'Discovery of a sub-mind is claimed in a new book entitled Dianetics'.[38]
When Dianetics was published in 1950, Hubbard announced in the opening pages, 'The first contribution of Dianetics is the discovery that the problems of thought and mental function can be resolved within the bounds of the finite universe, which is to say that all data needful to the solution of mental action and Man's endeavor can be measured, sensed and experienced as scientific truths independent of mysticism or metaphysics.' This was in line with Hubbard's initial presentation of Dianetics as a science, almost four years before he founded Scientology.[39]
Publication of Dianetics: The Modern Science of Mental Health brought in a flood of money, which Hubbard used to establish Dianetics foundations in six major American cities. Dianetics shared The New York Times best-seller list with other self-help writings, including Norman Vincent Peale's The Art of Happiness and Henry Overstreet's The Mature Mind.[40] Scholar Hugh B. Urban asserted that the initial success of Dianetics was reflective of Hubbard's 'remarkable entrepreneurial skills.'[41] Posthumously, Publisher's Weekly awarded Hubbard a plaque to acknowledge Dianetics appearing on its bestseller list for one hundred weeks, consecutively.[42]
Some of the initial strongest supporters of Dianetics in the 1950s were John W. Campbell, editor of Astounding Science Fiction and Joseph Augustus Winter, a writer and medical physician. Campbell published some of Hubbard's short stories and Winter hoped that his colleagues would likewise be attracted to Hubbard's Dianetics system.[43]
In January 1951, the New Jersey Board of Medical Examiners instituted proceedings against the Hubbard Dianetic Research Foundation in Elizabeth for 'teaching medicine without a licence', which was quickly resolved when the courts were made aware that the HDRF deputy director Winter was registered as an MD in the state of Michigan and New York. .[44]
Sociologist Roy Wallis says it was Dianetics popularity as a lay psychotherapy that contributed to the Foundation's downfall. It was the craze of 1950-51, but the fad was dead by 1952. Most people read the book, tried it out, then put it down. The remaining practitioners had no ties to the Foundation and resisted its control. Because there were no trained Dianetics professionals, factions formed. The followers challenged Hubbard's movement and his authority. Wallis suggests Hubbard learned an implicit lesson from this experience. He would not make the same mistake when creating Scientology.[45]
The Foundation closed its doors when Hubbard ditched the Foundation, causing the proceedings to be vacated, but its creditors began to demand settlement of its outstanding debts. Don Purcell, a millionaire Dianeticist from Wichita, Kansas, offered a brief respite from bankruptcy, but the Wichita Foundation's finances soon failed again in 1952 when Hubbard ran off to Phoenix with all his Dianetics materials to avoid the court bailiffs sent in by Don Purcell, who had paid a considerable amount of money to Hubbard for the copyrights to Dianetics in an effort to keep Hubbard from bankruptcy again.[46]
In 1954, Hubbard defined Scientology as a religion focused on the spirit, differentiating it from Dianetics, and subsequently Dianetics Auditing Therapy, which he defined as a counseling based science that addressed the physical being. He stated, 'Dianetics is a science which applies to man, a living organism; and Scientology is a religion.'[41] When Hubbard morphed Dianetics therapy into the religion of Scientology, Jesper Aagaard Petersen of Oxford University surmises that it could have been for the benefits from establishing it is a religion as much as it could have been from the result of Hubbard's 'discovery of past life experiences and his exploration of the thetan.'[47] The reason being to avoid copyright infringement issues with use of the name Dianetics then held by Don Purcell. Purcell later donated the copyright ownership back (to Hubbard) after Winter and Van Vogt had independently negotiated charitable debt relief with the disenchanted oil millionaire Purcell.
With the temporary sale of assets resulting from the HDRF's bankruptcy, Hubbard no longer owned the rights to the name 'Dianetics',[46] but its philosophical framework still provided the seed for Scientology to grow. Scientologists refer to the book Dianetics: The Modern Science of Mental Health as 'Book One.' In 1952, Hubbard published a new set of teachings as 'Scientology, a religious philosophy.' Scientology did not replace Dianetics but extended it to cover new areas: Where the goal of Dianetics is to rid the individual of his reactive mindengrams, the stated goal of Scientology is to rehabilitate the individual's spiritual nature so that he may reach his full potential.[48]
In 1963 and again in May 1969, Hubbard reorganized the material in Dianetics, the auditing commands, and original Volney Mathieson invented E-meter use, naming the package 'Standard Dianetics.' In a 1969 bulletin, 'This bulletin combines HCOB 27 April 1969 'R-3-R Restated' with those parts of HCOB 24 June 1963 'Routine 3-R' used in the new Standard Dianetic Course and its application. This gives the complete steps of Routine 3-R Revised.'[49]
In 1978, Hubbard released New Era Dianetics (NED), a revised version supposed to produce better results in a shorter period of time. The course consists of 11 rundowns and requires a specifically trained auditor.[50] It is similar to Standard Dianetics, but the person being audited is encouraged to find the decision or 'postulate' he made during or as a result of the incident.[51] ('Postulate' in Dianetics and Scientology has the meaning of 'a conclusion, decision or resolution made by the individual himself; to conclude, decide or resolve a problem or to set a pattern for the future or to nullify a pattern of the past'[52] in contrast to its conventional meanings.)
In the Church of Scientology, OTs study several levels of New Era Dianetics for OTs before reaching the highest level.[53]
Basic concepts
In the book, Dianetics: The Modern Science of Mental Health, Hubbard describes techniques that he suggests can rid individuals of fears and psychosomatic illnesses. A basic idea in Dianetics is that the mind consists of two parts: the 'analytical mind' and the 'reactive mind.' The 'reactive mind', the mind which operates when a person is physically unconscious, acts as a record of shock, trauma, pain, and otherwise harmful memories. Experiences such as these, stored in the 'reactive mind' are dubbed 'engrams'. Dianetics is proposed as a method to erase these engrams in the reactive mind to achieve a state of clear.[11][54]
Hubbard described Dianetics as 'an organized science of thought built on definite axioms: statements of natural laws on the order of those of the physical sciences'.[55] In April 1950, before the public release of Dianetics, he wrote: 'To date, over two hundred patients have been treated; of those two hundred, two hundred cures have been obtained.'[56]
In Dianetics, the unconscious or reactive mind is described as a collection of 'mental image pictures,' which contain the recorded experience of past moments of unconsciousness, including all sensory perceptions and feelings involved, ranging from pre-natal experiences, infancy and childhood, to even the traumatic feelings associated with events from past lives and extraterrestrial cultures. The type of mental image picture created during a period of unconsciousness involves the exact recording of a painful experience. Hubbard called this phenomenon an engram, and defined it as 'a complete recording of a moment of unconsciousness containing physical pain or painful emotion and all perceptions.'[57]
Hubbard proposed that painful physical or emotional traumas caused 'aberrations' (deviations from rational thinking) in the mind, which produced lasting adverse physical and emotional effects, similar to conversion disorders. When the analytical (conscious) mind shut down during these moments, events and perceptions of this period were stored as engrams in the unconscious or reactive mind. (In Hubbard's earliest publications on the subject, engrams were variously referred to as 'Norns',[36] 'Impediments,' and 'comanomes' before 'engram' was adapted from its existing usage at the suggestion of Joseph Augustus Winter, MD.)[58] Some commentators noted Dianetics's blend of science fiction and occult orientations at the time.[36]
Hubbard claimed that these engrams are the cause of almost all psychological and physical problems. In addition to physical pain, engrams could include words or phrases spoken in the vicinity while the patient was unconscious. For instance, Winter cites the example of a patient with a persistent headache supposedly tracing the problem to a doctor saying, 'Take him now,' during the patient's birth.[59] Hubbard similarly claimed that leukemia is traceable to 'an engram containing the phrase 'It turns my blood to water.'[60] While it is sometimes claimed that the Church of Scientology no longer stands by Hubbard's claims that Dianetics can treat physical conditions, it still publishes them: '... when the knee injuries of the past are located and discharged, the arthritis ceases, no other injury takes its place and the person is finished with arthritis of the knee.'[61] '[The reactive mind] can give a man arthritis, bursitis, asthma, allergies, sinusitis, coronary trouble, high blood pressure ... And it is the only thing in the human being which can produce these effects ... Discharge the content of [the reactive mind] and the arthritis vanishes, myopia gets better, heart illness decreases, asthma disappears, stomachs function properly and the whole catalog of ills goes away and stays away.'[62]
Some of the psychometric ideas in Dianetics, in particular the E-meter, can be traced to Carl Jung. Basic concepts, including conversion disorder, are derived from Sigmund Freud, whom Hubbard credited as an inspiration and source.[63] Freud had speculated 40 years previously that traumas with similar content join together in 'chains,' embedded in the unconscious mind, to cause irrational responses in the individual. Such a chain would be relieved by inducing the patient to remember the earliest trauma, 'with an accompanying expression of emotion.'[64][65]
According to Bent Corydon, Hubbard created the illusion that Dianetics was the first psychotherapy to address traumatic experiences in their own time, but others had done so as standard procedure.[66]
One treatment method Hubbard drew from in developing Dianetics was abreaction therapy. Abreaction is a psychoanalyticalterm that means bringing to consciousness, and thus adequate expression, material that has been unconscious. 'It includes not only the recollection of forgotten memories and experience, but also their reliving with appropriate emotional display and discharge of effect. This process is usually facilitated by the patient's gaining awareness of the causal relationship between the previously undischarged emotion and his symptoms.'[67]
Dianetics Book
According to Hubbard, before Dianetics psychotherapists had dealt with very light and superficial incidents (e.g. an incident that reminds the patient of a moment of loss), but with Dianetic therapy, the patient could actually erase moments of pain and unconsciousness. He emphasized: 'The discovery of the engram is entirely the property of Dianetics. Methods of its erasure are also owned entirely by Dianetics...'[68]
While 1950 style Dianetics was in some respects similar to older therapies, with the development of New Era Dianetics in 1978, the similarity vanished. New Era Dianetics uses an E-Meter and a rote procedure[69] for running chains of related traumatic incidents.[70]
Dianetics clarifies the understanding of psychosomatic illness in terms of predisposition, precipitation, and prolongation.
HCO Bulletin 11 July 1973RBInjury and illness are PREDISPOSED by the spiritual state of the person. They are PRECIPITATED by the being himself as a manifestation of his current spiritual condition. And they are PROLONGED by any failure to fully handle the spiritual factors associated with them.
— Hubbard, LR, Assist Summary
With the use of Dianetics techniques, Hubbard claimed, the reactive mind could be processed and all stored engrams could be refiled as experience. The central technique was 'auditing,' a two-person question-and-answer therapy designed to isolate and dissipate engrams (or 'mental masses'). An auditor addresses questions to a subject, observes and records the subject's responses, and returns repeatedly to experiences or areas under discussion that appear painful until the troubling experience has been identified and confronted. Through repeated applications of this method, the reactive mind could be 'cleared' of its content having outlived its usefulness in the process of evolution; a person who has completed this process would be 'Clear'.[71]
The benefits of going Clear, according to Hubbard, were dramatic. A Clear would have no compulsions, repressions, psychoses or neuroses, and would enjoy a near-perfect memory as well as a rise in IQ of as much as 50 points. He also claimed that 'the atheist is activated by engrams as thoroughly as the zealot'.[72] He further claimed that widespread application of Dianetics would result in 'A world without insanity, without criminals and without war.'[73]
One of the key ideas of Dianetics, according to Hubbard, is the fundamental existential command to survive. According to Hugh B. Urban, this would serve as the foundation of a big part of later Scientology.[74]
According to the Scientology journal The Auditor, the total number of 'Clears' as of May 2006 stands at 50,311.[75]
Procedure in practice
Scientologists promoting Dianetics at Union Station in Washington, D.C.
The procedure of Dianetics therapy (known as auditing) is a two-person activity. One person, the 'auditor', guides the other person, the 'pre-clear'. The pre-Clear's job is to look at the mind and talk to the auditor. The auditor acknowledges what the pre-Clear says and controls the process so the pre-Clear may put his full attention on his work.
The auditor and pre-Clear sit down in chairs facing each other. The process then follows in eleven distinct steps:[76]
- 1. The auditor assures the pre-Clear that he will be fully aware of everything that happens during the session.
- 2. The pre-Clear is instructed to close his eyes for the session, entering a state of 'dianetic reverie', signified by 'a tremble of the lashes'. During the session, the preclear remains in full possession of his will and retains full recall thereafter.
- 3. The auditor installs a 'canceller', an instruction intended to absolutely cancel any form of positive suggestion that could accidentally occur. This is done by saying 'In the future, when I utter the word 'cancelled,' everything I have said to you while you are in a therapy session will be cancelled and will have no force with you. Any suggestion I may have made to you will be without force when I say the word 'cancelled.' Do you understand?'
- 4. The auditor then asks the pre-Clear to locate an exact record of something that happened to the pre-Clear in his past: 'Locate an incident that you feel you can comfortably face.'
- 5. The pre-Clear is invited by the auditor to 'Go through the incident and say what is happening as you go along.'
- 6a. The auditor instructs the pre-Clear to recall as much as possible of the incident, going over it several times 'until the pre-Clear is cheerful about it'.
- 6b. When the pre-Clear is cheerful about an incident, the auditor instructs the pre-Clear to locate another incident: 'Let's find another incident that you feel you can comfortably face.' The process outlined at steps 5 and 6a then repeats until the auditing session's time limit (usually two hours or so) is reached.
- 7. The pre-Clear is then instructed to 'return to present time'.
- 8. The auditor checks to make sure that the pre-Clear feels himself to be in 'present time', i.e., not still recalling a past incident.
- 9. The auditor gives the pre-Clear the canceller word: 'Very good. Cancelled.'
- 10. The auditor tells the pre-Clear to feel alert and return to full awareness of his surroundings: 'When I count from five to one and snap my fingers you will feel alert. Five, four, three, two, one.' (snaps fingers)
Auditing sessions are supposedly kept confidential. A few transcripts of auditing sessions with confidential information removed have been published as demonstration examples. Some extracts can be found in J.A. Winter's book Dianetics: A Doctor's Report. Other, more comprehensive, transcripts of auditing sessions carried out by Hubbard himself can be found in volume 1 of the Research & Discovery Series (Bridge Publications, 1980). Examples of public group processing sessions can be found throughout the Congresses lecture series.
According to Hubbard, auditing enables the pre-Clear to 'contact' and 'release' engrams stored in the reactive mind, relieving him of the physical and mental aberrations connected with them. The pre-Clear is asked to inspect and familiarize himself with the exact details of his own experience; the auditor may not tell him anything about his case or evaluate any of the information the pre-Clear finds.
Criticism
Hubbard's original book on Dianetics attracted highly critical reviews from science and medical writers and organizations. The American Psychological Association passed a resolution in 1950 calling 'attention to the fact that these claims are not supported by empirical evidence of the sort required for the establishment of scientific generalizations.'[77][78] Subsequently, Dianetics has achieved no acceptance as a scientific theory, and scientists cite Dianetics as an example of a pseudoscience.[79][80]
In August 1950, amidst the success of Dianetics, Hubbard held a demonstration in Los Angeles' Shrine Auditorium where he presented a young woman called Sonya Bianca (a pseudonym) to a large audience including many reporters and photographers as 'the world's first Clear.' Despite Hubbard's claim that she had 'full and perfect recall of every moment of her life', Bianca proved unable to answer questions from the audience testing her memory and analytical abilities, including the question of the color of Hubbard's tie. Hubbard explained Bianca's failure to display her promised powers of recall to the audience by saying that he had used the word 'now' in calling her to the stage, and thus inadvertently froze her in 'present time,' which blocked her abilities.[81][82] Later, in the late 1950s, Hubbard would claim that several people had reached the state of Clear by the time he presented Bianca as the world's first; these others, Hubbard said, he had successfully cleared in the late 1940s while working incognito in Hollywood posing as a swami.[83] In 1966, Hubbard declared South African Scientologist John McMaster to be the first true Clear.[84][85]
Few scientific investigations into the effectiveness of Dianetics have been published. Professor John A. Lee states in his 1970 evaluation of Dianetics:
Objective experimental verification of Hubbard's physiological and psychological doctrines is lacking. To date, no regular scientific agency has established the validity of his theories of prenatal perception and engrams, or cellular memory, or Dianetic reverie, or the effects of Scientology auditing routines. Existing knowledge contradicts Hubbard's theory of recording of perceptions during periods of unconsciousness.[86]
The MEDLINE database records two independent scientific studies on Dianetics, both conducted in the 1950s under the auspices of New York University. Harvey Jay Fischer tested Dianetics therapy against three claims made by proponents and found it does not effect any significant changes in intellectual functioning, mathematical ability, or the degree of personality conflicts;[87] Jack Fox tested Hubbard's thesis regarding recall of engrams, with the assistance of the Dianetic Research Foundation, and could not substantiate it.[88]
Hubbard claimed, in an interview with The New York Times in November 1950, that 'he had already submitted proof of claims made in the book to a number of scientists and associations.' He added that the public as well as proper organizations were entitled to such proof and that he was ready and willing to give such proof in detail.[89] In January 1951, the Hubbard Dianetic Research Foundation of Elizabeth, NJ published Dianetic Processing: A Brief Survey of Research Projects and Preliminary Results, a booklet providing the results of psychometric tests conducted on 88 people undergoing Dianetics therapy. It presents case histories and a number of X-ray plates to support claims that Dianetics had cured 'aberrations' including manic depression, asthma, arthritis, colitis and 'overt homosexuality,' and that after Dianetic processing, test subjects experienced significantly increased scores on a standardized IQ test. The report's subjects are not identified by name, but one of them is clearly Hubbard himself ('Case 1080A, R. L.').[90]
The authors provide no qualifications, although they are described in Hubbard's book Science of Survival (where some results of the same study were reprinted) as psychotherapists. Critics of Dianetics are skeptical of this study, both because of the bias of the source and because the researchers appear to ascribe all physical benefits to Dianetics without considering possible outside factors; in other words, the report lacks any scientific controls. J.A. Winter, M.D., originally an associate of Hubbard and an early adopter of Dianetics, had by the end of 1950 cut his ties with Hubbard and written an account of his personal experiences with Dianetics. He described Hubbard as 'absolutistic and authoritarian',[91] and criticized the Hubbard Dianetic Research Foundation for failing to undertake 'precise scientific research into the functioning of the mind'.[92] He also recommended that auditing be done by experts only and that it was dangerous for laymen to audit each other.[91] Hubbard writes: 'Again, Dianetics is not being released to a profession, for no profession could encompass it.'[93]
Commentators from a variety of backgrounds have described Dianetics as an example of pseudoscience. For example, philosophy professor Robert Carroll points to Dianetics' lack of empirical evidence:
L Ron Hubbard Dianetics Pdf Internet Archive
What Hubbard touts as a science of mind lacks one key element that is expected of a science: empirical testing of claims. The key elements of Hubbard's so-called science don't seem testable, yet he repeatedly claims that he is asserting only scientific facts and data from many experiments. It isn't even clear what such 'data' would look like. Most of his data is in the form of anecdotes and speculations ... Such speculation is appropriate in fiction, but not in science.[94]
W. Sumner Davis similarly comments that
Dianetics is nothing more than an example of pseudoscience trying to legitimize itself ... Hubbard, had he indeed been a scientist, would have known that truth is not built on axioms, and facts cannot be found from some a-priori knowledge. A true science is constructed on hypotheses, which are arrived at by the virtue of observed phenomena. Scientific knowledge is gained by observation and testing, not believing from some subconscious stipulation, as Hubbard would have us believe.[95]
The validity and practice of auditing have been questioned by a variety of non-Scientologist commentators. Commenting on the example cited by Winter, the science writer Martin Gardner asserts that 'nothing could be clearer from the above dialogue than the fact that the dianetic explanation for the headache existed only in the mind of the therapist, and that it was with considerable difficulty that the patient was maneuvered into accepting it.'[96]
Other critics and medical experts have suggested that Dianetic auditing is a form of hypnosis,[97][98][99] although the Church of Scientology has strongly denied that hypnosis forms any part of Dianetics.[100] To the contrary, L. Ron Hubbard expressly warns not to use any hypnosis or hypnosis-like methods, because a person under hypnosis would be receptive to suggestions. This would decrease his self-determinism instead of increasing it, which is one of the prime goals of Dianetics.[101] Winter [1950] comments that the leading nature of the questions asked of a pre-Clear 'encourage fantasy', a common issue also encountered with hypnosis, which can be used to form false memories. The auditor is instructed not to make any assessment of a recalled memory's reality or accuracy, but instead to treat it as if it were objectively real. Professor Richard J. Ofshe, a leading expert on false memories, suggests that the feeling of well-being reported by pre-Clear at the end of an auditing session may be induced by post-hypnotic suggestion.[102] Other researchers have identified quotations in Hubbard's work suggesting evidence that false memories were created in Dianetics, specifically in the form of birth and pre-birth memories.[103]
According to an article by Martin Gumpert, “Hubbard’s concept of psychosomatic disease is definitely wrong. Psychosomatic ailments are not simply caused by emotional disturbances: they are diseases in which the emotional and the organic factor are closely involved and interdependent.”[104]
Dianetics Free Book
Autocontrol
According to Hubbard, the majority of the people interested in the subject believed they could accomplish therapy alone. 'It cannot be done' and he adds: 'If a patient places himself in autohypnosis and regresses himself in an effort to reach illness or birth or prenatals, the only thing he will get is ill'.[105]
Major related works published by Hubbard
- Dianetics: The Modern Science of Mental Health
- Scientology 0-8: The Book of Basics
- Advanced Procedure and Axioms
See also
References
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- ^Rossetter, Shelley; Tobin, Thomas C. (18 October 2012). 'Louis Farrakhan renews call for self-determination among Nation of Islam followers'. Tampa Bay Times. Archived from the original on 5 November 2012. Retrieved 19 November 2012.
- ^Mohammed, Asahed (28 February 2013). 'Nation of Islam Auditors graduation held for third Saviours' Day in a row'. Final Call. Retrieved 22 April 2013.
- ^Encyclopedia of Religious Freedom, Catharine Cookson, Taylor & Francis, 2003, ISBN0-415-94181-4.(page 430/431)
- ^Philosophers and Religious Leaders: An Encyclopedia of People Who Changed the World, Christian D. Von Dehsen & Scott L. Harris, Greenwood Publishing Group, 1999, ISBN1-57356-152-5. (page 90).
- ^'Official Church of Scientology Video: Auditing in Scientology, Spiritual Counseling'. www.scientology.org. Retrieved 20 June 2015.
- ^'Parts of the Mind, Analytical & Reactive, L. Ron Hubbard, Dianetics: Official Church of Scientology'. www.scientology.org. Retrieved 20 June 2015.
- ^Garrison, Omar V. (1974). The Hidden Story of Scientology. Secaucus, NJ: Citadel Press, Lyle Stuart, Inc. pp. 26. ISBN978-0-8065-0440-7.
- ^ abcGarrison, Omar V. (1974). The Hidden Story of Scientology. Secaucus, NJ: Citadel Press, Lyle Stuart, Inc. pp. 23–24. ISBN978-0-8065-0440-7.
- ^Melton, J. Gordon (2000). Massimo Introvigne (ed.). The Church of Scientology. Signature Books. ISBN978-1-56085-139-4.
- ^ abLewis, James R. (1997). 'Clearing the Planet: Utopian Idealism and the Church of Scientology'. Syzygy, Journal of Alternative Religion and Culture. 6 (1–2): 287. ISSN1059-6860.
- ^Hubbard, 'Terra Incognita: The MindArchived February 4, 2006, at the Wayback Machine,' The Explorers Journal, winter 1949 / spring 1950 (on the bridge between cybernetics and general semantics)
- ^M. Kendig, editor Alfred Korzybski: Collected Writings, 1920-1950, ch. 12, Institute of General Semantics, 1990 ISBN0-910780-08-0. (Presented at the First American Congress for General Semantics, May 1935)
- ^Klingbeil, José. 'General Semantics vs. Scientology'. Retrieved 25 August 2012.
- ^Hayakawa, S. I. (1951). 'Dianetics : From Science-fiction to Fiction-science'. ETC: A Review of General Semantics. 8:4: 280–293.
- ^'Of Two Minds'. TIME Magazine. 24 July 1950. Retrieved 4 July 2008.
- ^Sappell, Joel; Robert W. Welkos (28 June 1990). 'Costly Strategy Continues to Turn Out Bestsellers Series: The Scientology story. Today: The Making of a Best-Selling Author. Fifth in a six-part series'. Los Angeles Times.
- ^McCall, W. Vaughn (September 2007). 'Psychiatry and Psychology in the Writings of L. Ron Hubbard'. Journal of Religion and Health. 46 (3): 437–44. doi:10.1007/s10943-006-9079-9.
- ^Genter, R. (2017). Constructing a Plan for Survival: Scientology as Cold War Psychology. Religion and American Culture, 27(2), 159-190.
- ^Wallis, R. (1978). The road to total freedom: A sociological analysis of Scientology
- ^Mcconahay, J. B. (1977). The road to total freedom: A sociological analysis of Scientology. Psyccritiques, 22(10), 784-785.
- ^Atack, J. (1990). A Piece of Blue Sky. New York. pg 402
- ^Lewis, Jim R., and Olav Hammer, eds. Handbook of Religion and the Authority of Science. Brill, 2010., pg 757
- ^Hubbard, L. R. Scientology: the fundamentals of thought. E.E. Manney, (1956), chapter one
- ^Stearns, Frederick R. (March 1951). 'Dianetics'. Clinical Medicine
- ^Technical Bulletins of Dianetics & Scientology vol.2, p.32; St Petersburg Times, 'Scientology,' p.17
- ^JCA-35
- ^Atack, J. (1990). A Piece of Blue Sky. New York. pg 121
- ^JCA-40, Dianetics Bulletin of 4 May 1972
- ^Garrison, Omar V. (1974). The Hidden Story of Scientology. Secaucus, NJ: Citadel Press, Lyle Stuart, Inc. pp. 34, 46. ISBN978-0-8065-0440-7.
- ^Kapalko, Jamie (22 July 1999). 'Copyright - or wrong?'. Salon. Retrieved 3 December 2015.
- ^http://www.history.com/this-day-in-history/l-ron-hubbard-publishes-dianetics
- ^Wallis, Roy (1975). 'SCIENTOLOGY: THERAPEUTIC CULT TO RELIGIOUS SECT'. Sociology. 9 (1): 89–100. doi:10.1177/003803857500900105. JSTOR42851574.
- ^'L. Ron Hubbard publishes Dianetics'. HISTORY.com. 9 May 1950. Retrieved 25 August 2016.
- ^Urban, Hugh B. 'Fair Game: Secrecy, Security, and the Church of Scientology in Cold War America.' Journal of the American Academy of Religion74:2 (2006)
- ^ abc'The Creation of 'Religious' Scientology'. Religious Studies and Theology. Archived from the original on 12 March 2007. Retrieved 8 May 2006. Originally published by Stephen A. Kent in December 1999.
- ^'L.R.H. Biography,' Sea Org Flag Information Letter 67, 31 October 1977
- ^Tucson (AZ) Daily Citizen, 29 March 1950, p12
- ^Kent, Stephen A (2 December 1999). 'The creation of 'religious' Scientology'. Religious Studies and Theology. 18 (2): 97–126. ISSN0829-2922.
- ^Urban, Hugh B. (2011). The Church of Scientology: A History of a New Religion. Princeton University Press. ISBN9780691146089. Retrieved 6 May 2016.
While Dianetics may seem implausible to many readers today, it shared the same New York Times best-seller list with other self-help manuals such as Norman Vincent Peale's True Art of Happiness and Henry Overstreet's The Mature Mind
- ^ abUrban, Hugh B. (2011). The Church of Scientology: A History of a New Religion. Princeton University Press.
- ^Gutjahr, Paul C. (2001). 'Sacred Texts in the United States'. Book History. 4: 335–70. JSTOR30227336.
- ^Gallagher, Eugene V. (2004). The New Religious Movements Experience in America. Greenwood Publishing Group. ISBN9780313328077.
- ^Bulletin of the Hubbard Dianetic Research Foundation, Elizabeth, NJ. January 1951
- ^Wallis, Roy (1976). ''Poor Man's Psychoanalysis?' Observations on Dianetics'. The Zetetic. 1 (1): 9–24.
- ^ abMiller, Russell (1987). '11. Bankrolling and Bankruptcy'. Bare-faced Messiah, The True Story of L. Ron Hubbard (First American ed.). New York: Henry Holt & Co. pp. 305–306. ISBN978-0-8050-0654-4.
- ^Petersen, Jesper Aagaard (2014). Controversial New Religions. Oxford University.
- ^Lebron, Robyn E. (2012). Searching for Spiritual Unity...can There Be Common Ground?: A Basic Internet Guide to Forty World Religions & Spiritual Practices. Crossbooks. ISBN978-1462712618.
- ^HCOB 6 May 69 II 'Routine 3-R Revised, Engram Running by Chains'
- ^'New Era Dianetics Auditing'. Retrieved 5 October 2006.
- ^L. Ron Hubbard New Era Dianetics Series 7RA, HCOB 28 June 1978RA revised 15 September 1978, Hubbard Communications Office (HCO).
- ^'The Official Scientology and Dianetics Glossary'. Scientology.ie. Archived from the original on 28 April 2009. Retrieved 22 November 2011.
- ^Childs, Joe; Tobin, Thomas C. (30 December 2009). 'Climbing The Bridge: A journey to 'Operating Thetan''. Tampa Bay Times. Retrieved 26 August 2016.
- ^Cook, Pat (1971). 'Scientology and Dianetics'. The Journal of Education. 153 (4): 58–61. JSTOR42773008.
- ^Winter, J.A. Dianetics: A Doctor's Report, p. 18 (Julian Press, 1987 reprint)
- ^Hubbard, 'Dianetics'. Astounding Science Fiction, May 1950.
- ^Dianetics: The Modern Science of Mental Health page 79 and Glossary
- ^Atack, Jon (1990). A Piece of Blue Sky. New York, NY: Carol Publishing Group. p. 109. ISBN978-0-8184-0499-3.
- ^Winter, Dianetics: A Doctor's Report, p. 165
- ^Hubbard, A History of Man, p.20. American Saint Hill Organization, 1968
- ^Hubbard, L. Ron. 'The Discoveries of Dianetics'. Retrieved 22 April 2006. Archived 11 February 2013 at the Wayback Machine
- ^Hubbard, L. Ron. 'What is the Reactive Mind?'. Retrieved 28 April 2006. Archived 8 April 2008 at the Wayback Machine
- ^Letter from John W. Campbell, cited in Winter, p. 3 - 'His approach is, actually, based on some very early work of Freud'
- ^Joseph Breuer and Sigmund Freud, 'Studies in Hysteria', Vol II of the Standard Edition of the Complete Psychological Works of Sigmund Freud. Hogarth Press, London (1955).
- ^L. Ron Hubbard A Critique of Psychoanalysis, PAB 92, 10 July 1956.
- ^https://web.archive.org/web/20130613033101/http://anonireland.com/content/wppdfcontent/books/messiahormadmen.pdf
- ^Bent Corydon L. Ron Hubbard, Messiah or Madman?, pp. 283-4, Barricade Books Inc., 1992 ISBN0-942637-57-7
- ^A Critique of Psychoanalysis, ibid. Pab 92
- ^Hubbard, L Ron (28 June 1978). 'R3RA Commands'. HCO Bulletin. New Era Dianetics Series 7RA.
- ^Hubbard, L Ron (26 June 1978). 'Routine 3RA Engram Running by Chains'. HCO Bulletin. New Era Dianetics series 6RA.
- ^Wright, Lawrence (2013). Going Clear: Scientology, Hollywood and the Prison of Belief. Knopf Doubleday Publishing Group. ISBN9780385350273. Retrieved 27 January 2016.
- ^Hubbard, 'Dianetics and Religion,' Dianetic Auditor's Bulletin vol. 1 no. 4, October 1950
- ^Hubbard, Science of Survival: Prediction of Human Behavior p. 1, Bridge Publications, 1990 (reissue).
- ^Urban, Hugh B. (22 August 2011). The Church of Scientology: A History of a New Religion. Princeton University Press.
- ^'The Auditor,' The Monthly Journal of Scientology, published by the American Saint Hill Organization, 1413 L. Ron Hubbard Way, Los Angeles, CA 90027, Issue 330, May 2006, page 7.
- ^This description is based on 'The Dianetics Procedure - 10 Simple StepsArchived 26 February 2003 at the Wayback Machine'
- ^'Psychologists Act Against Dianetics', New York Times, 9 September 1950
- ^'Tests & Poison'. TIME Magazine. 18 September 1950. Retrieved 10 February 2008.
- ^See e.g. Gardner, Fads and Fallacies in the Name of Science; Bauer, Scientific Literacy and the Myth of the Scientific Method and Science Or Pseudoscience: Magnetic Healing, Psychic Phenomena, and Other Heterodoxies; Corsini et al., The Dictionary of Psychology.
- ^Ari Ben-Menahem (2009). 'Demise of the Dogmatic Universe'. Historical Encyclopedia of Natural and Mathematical Sciences. Springer Berlin Heidelberg. pp. 4301–4302. doi:10.1007/978-3-540-68832-7. ISBN978-3-540-68831-0.
- ^Miller, Russell (1987). Bare-Faced Messiah: The True Story of L. Ron Hubbard. ISBN978-0-8050-0654-4.
- ^Atack, Jon (1990). A Piece of Blue Sky: Scientology, Dianetics and L. Ron Hubbard Exposed. ISBN978-0-8184-0499-3.
- ^Hubbard, L. Ron (October 1958). The Story of Dianetics and Scientology, Lecture 18 (Speech).
by 1947, I had achieved clearing.
- ^Levy, Alan (15 November 1968). 'Scientology'. Life.
- ^Michener, Wendy (22 August 1966). 'Is This the Happiest Man in the World?'. Maclean's.
- ^Lee, John A. Sectarian Healers and Hypnotherapy, 1970, Ontario
- ^Fischer, Harvey Jay. 'Dianetic therapy: an experimental evaluation. A statistical analysis of the effect of dianetic therapy as measured by group tests of intelligence, mathematics and personality.' Abstract of Ph.D. thesis, 1953, New York University (Excerpt)
- ^Fox, J.; Davis, A.E.; Lebovits, B. 'An experimental investigation of Hubbard's engram hypothesis (dianetics)'. Psychological Newsletter, New York University. 10 1959, 131-134
- ^'Psychologists Act Against Dianetics', New York Times, 9 September 1950
- ^Benton, Peggy; Ibanex, Dalmyra.; Southon, Gordon; Southon, Peggy. Dianetic Processing: A Brief Survey of Research Projects and Preliminary Results, Hubbard Dianetic Research Foundation, 1951
- ^ ab'Departure in Dianetics'. TIME Magazine. 3 September 1951. Retrieved 14 February 2008.
- ^Winter, Dianetics: A Doctor's Report, p. 40
- ^L. Ron Hubbard Dianetics: the Modernd Science of Mental Health, p. 204, Bridge Publications Inc., 2007 ISBN978-1-4031-4484-3; 1st ed. 1950
- ^Carroll, Robert T.'Dianetics', The Skeptic's Dictionary
- ^Davis, W. Sumner. Just Smoke and Mirrors: Religion, Fear and Superstition in Our Modern World, Writers Club Press, 2001 (ISBN0-595-26523-5)
- ^Gardner, Martin. Fads and Fallacies in the Name of Science. Dover, 1957
- ^'Never believe a hypnotist - An investigation of L. Ron Hubbard's statements about hypnosis and its relationship to his Dianetics.', Jon Atack
- ^'Psychologist says church appeared to use hypnosis', Irish Times, 13 March 2003
- ^'The 'Scientology Organization' (SO) as of July 2003', chapter 2, Landesamt für Verfassungsschutz Baden-Wuerttemberg, 2003
- ^'What is auditing?Archived 13 April 2006 at the Wayback Machine', Church of Scientology International
- ^'Science of Survival', L. Ron Hubbard, p. 461 (2007 edition).
- ^'A Very Brief Overview of Scientology', Richard E. Ofshe, Ph.D.
- ^Patihis, Lawrence; Burton, Helena J. Younes (2015). 'False memories in therapy and hypnosis before 1980'. Psychology of Consciousness: Theory, Research, and Practice. 2 (2): 153–169. doi:10.1037/cns0000044.
- ^'A Doctor's Scathing 1950 Takedown of L. Ron Hubbard's 'Dianetics''. The New Republic. Retrieved 17 October 2018.
- ^Dianetics: the Modern Science of Mental Health -5oth anniversary edition- pp. 443-4.
Further reading
- Atack, Jon: A Piece of Blue Sky, Lyle Stuart, London, 1988
- Benton, P; Ibanex, D.; Southon, G; Southon, P. Dianetic Processing: A Brief Survey of Research Projects and Preliminary Results, Hubbard Dianetic Research Foundation, 1951
- Behard, Richard: The Thriving Cult of Greed and Power, Time.com [1]
- Breuer J, Freud S, 'Studies in Hysteria', Vol II of the Standard Edition of the Complete Psychological Works of Sigmund Freud (Hogarth Press, London, 1955).
- Carroll, Robert T: 'Dianetics', Skepdics Dictionary [2]
- Fischer, Harvey Jay: 'Dianetic therapy: an experimental evaluation. A statistical analysis of the effect of dianetic therapy as measured by group tests of intelligence, mathematics and personality. ' Abstract of Ph.D. thesis, 1953, New York University
- Fox, Jack et al.: An Experimental Investigation of Hubbard's Engram Hypothesis (Dianetics) in Psychological Newsletter, 1959, 10 131-134 [3]
- Freeman, Lucy: 'Psychologists act against Dianetics', The New York Times, 9 September 1950
- Gardner, Martin: Fads and Fallacies in the Name of Science, 1957, Chapter 22, 'Dianetics'
- Hayakawa, S. I.: 'From Science-Fiction to Fiction-Science,' in ETC: A Review of General Semantics, Vol. VIII, No. 4. Summer, 1951 [4]
- Lee, John A.: Sectarian Healers and Hypnotherapy, 1970, Ontario
- Miller, Russell: Bare-Faced Messiah, 1987
- Miscavige, David: Speech to the International Association of Scientologists, 8 October 1993
- O'Brien, Helen: Dianetics in Limbo. Whitmore, Philadelphia, 1966
- Streissguth, Thomas: Charismatic Cult Leaders. The Oliver Press, Inc., 1995
- van Vogt, A.E.: Dianetics and the Professions, 1953
- Williamson, Jack: Wonder's Child: my life in science fiction. Bluejay Books, New York, 1984
- Winter, J.A.: A Doctors Report on DIANETICS Theory and Therapy, 1951
External links
Dianetics Pdf Free Download
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