Decoding Scientology Propaganda

[1]	Scientology ^®: East and West

Introduction

Hubbard ^® announced in Hymn of Asia that he was the new messiah. The specific Tibetan Buddhist prophecy that Hubbard claimed to have fulfilled reads as follows:

When he shall be seen in the West, seated in the Western fashion, his hair like flames about his noble head, discoursing, then shall the inhabitants of the Three Worlds (*) rejoice, knowing that the emancipation of all sentient beings is imminent. Then it shall be called the age of the blessed because it will become commonplace to achieve emancipation in one lifetime." (*) The "Three Worlds" in Tibetan scripture refers to: Body (the physical world pertaining to the body and life), Speech (the "world" of communication between entities and things) and Mind (one's own world, the world of one's own Creation.) [2]

--Hymn of Asia (Introduction)

Hubbard states in his poem that he would have preferred to communicate in Pali, but declined because his audience would not have comprehended the language. Pali is a scriptural and liturgical language of Theravada Buddhism, whereas the majority of lay Buddhists today follow a different type of Buddhism, called Mahayana. However, there is no record of Hubbard having learned Pali. It could be argued that Hubbard's Pali reference was a rather arrogant positioning tactic for credibility.

For the Theravadins the ideal is the arhat, the perfected disciple who strikes out on his own for nirvana and with prodigious concentration proceeds toward that goal. The Mahayana ideal, on the contrary, is the bodhisattva, "one whose essence (sattva) is perfected wisdom (bodhi)"-a being who, having reached the brink of nirvana, voluntarily renounces that prize and returns to the world to make it available to others. [3]

--Huston Smith

Scientology today promotes that Clear is analogous (but superior, due to the permanence of the state attained) to Bodhi. [4] Hubbard had originally associated Bodhi with Dianetic Release and said "a Bodhi is one who has attained intellectual and ethical perfection by human means." [5]

Hubbard was eager to endow his Scientology states with corresponding Buddhist states--he also forwarded the idea that a different state in Scientology called Theta Clear compares to Arhat. [6] Yet less than three years earlier, he announced that there is evidently no Nirvana! [7]

A lot of people think in processing that the more you process an individual, the less individual he becomes. And you think he returns to the great swim, the big dunk. I use those reverent terms to describe nirvana. This is a pool in which all individuality and identity (those two things not even vaguely being similar), but they're put together with a -like that and then they're dumped into this big pool. And after that all is lost and one floats in complete serenity and peace with the universe. That's right, with the universe. Only one difficulty with it: that's perfectly true. There's nothing truer than nirvana. But you're walking on nirvana. And it's mud! And it's mud from there on down!

Now, any time that you want, any time that you want to fix up a preclear so that he joins the infinite allness of allness in this universe, why, zap him with a zap gun or something and disable the thetan so he can't even think himself elsewhere. And junk the body and throw it in a lime pit. You've got him. That would be it. [8]

--L. Ron Hubbard ®

Hubbard taught that with the eradication of the reactive mind, the Clear attains "basic personality." Someone who had been put in good shape (with Scientology) could die, go to a hospital, take control of a baby's body, and be able to recall his prior life and identity with no memory loss. [9] This concept is completely at odds with mainstream Buddhist concepts of reincarnation.

Jung talked adamantly and at length of the dangers and liabilities of applying eastern philosophy to the western mind. The eastern psyche developed with a much lower emphasis on the ego (which we will briefly define as the center of consciousness in an individual.) Compared against the Eastern psyche, the Western psyche has a much more highly developed ego. On the other hand, the Eastern psyche is much more highly developed in terms of overall psychic factors. Eastern practice seeks spiritual freedom through annihilation of the ego. Western philosophy and religion aims for spiritual freedom through finding a better relationship between the ego and his unconscious factors. Though the spiritual goals sought in both hemispheres attempt to reach the same ultimate freedom, eastern and western paths cannot be exchanged without liability to the basic psychological makeup of each. [10]

Hubbard's programming does effectively annihilate the Western ego, while more or less seamlessly replacing it with his ideal for a thetan. (See Theta and the Death Penalty.) Scientology methods would accomplish the same result for the eastern psyche, but Scientology disdains the idea of nirvana, and the end result is something diametrically opposed to what constitutes the eastern ideal. In following Hubbard's Bridge ^® , the eastern Scientologist would experience the unity of Hubbard's ideal, and not nirvana at all. I will refrain from conjecturing at this point as to possible economic advantage that Scientology seeks in associating Clear with Bodhi. Certainly the attributes of each state, as defined and promoted by Hubbard, are fundamentally different and completely incompatible.

Hubbard defined Dhyana as "Knowingness and Lookingness" and said the literal translation would be "Indian for Scientology." [11] He taught that bodhi is synonymous with dhyana, giving that dhyana was an earlier expression stemming from the Indian origins of Buddhism. Hubbard implied that Scientology itself was the logical end point of the Vedic Hymns, that were "introduced" into the societies of earth sometime around 8212 B.C. [12]

The meaning of dhyana is actually: "to contemplate." [13]

Autonomy in respect to the stimuli of the external world and to the dynamism of the subconscious allows the yogin to practice concentration and meditation. [...] As for yogic meditation, dhyana, Patanjali defines it as "a current of unified thought" (Y.S. 3.2.) Vyasa adds the following gloss: "Continuum of mental effort to assimilate the object of meditation, free from any other effort to assimilate other objects." There is no need to point out that this yogic meditation differs completely from secular meditation. Dhyana makes it possible to "penetrate" objects, to "assimilate" them magically. The act of "penetration" into the essence of objects is especially difficult to explain; it is to be conceived neither as a species of poetic imagination nor as an intuition of the Bergsonian type. What distinguishes yogic meditation is its coherence, the state of lucidity that accompanies and continues to orient it. Indeed, the "mental continuum" never escapes the yogin's will. [14]

--Mircea Eliade

This strange antithesis between East and West is expressed most clearly in religious practice. We speak of religious uplift and exaltation; for us God is the Lord of the Universe, we have a religion of brotherly love, and in our heaven-aspiring churches there is a high altar. The Indian, on the other hand, speaks of dhyana, of self-immersion, and of sinking into meditation; God is within all things and especially within man, and one turns away from the outer world to the inner. In the old Indian temples the altar is sunk six to eight feet deep in the earth, and what we hide most shamefacedly is the holiest symbol to the Indian. We believe in doing, the Indian in impassive being. Our religious exercises consist of prayer, worship and singing hymns. The Indian's most important exercise is yoga, an immersion in what we would call an unconscious state, but which he praises as the highest consciousness. Yoga is the most eloquent expression of the Indian mind and at the same time the instrument continually used to produce this peculiar attitude of mind.What, then, is yoga? The word means literally "yoking," i.e., the disciplining of the instinctual forces of the psyche, which in Sanskrit are called kleshas. The yoking aims at controlling these forces that fetter human beings to the world." [15]

Through dhyana, through the sinking and deepening of contemplation, the unconscious has evidently taken on form. It is as if the light of consciousness had ceased to illuminate the objects of the outer world of the senses and now illumines the darkness of the unconscious. If the world of the senses and all thought of it are completely extinguished, then the inner world springs into relief more distinctly." [16]

--Carl G. Jung

Again, the Eastern idea of dhyana involves a vector toward controlled unity with what we consider in the west to be the unconscious. Hubbard's philosophy promotes eradicating the unconscious--there is nothing positive about the reactive mind in Scientology thinking. The Scientologist learns that he is not part of some "spiritual soup," that he is an individual, and that his spiritual freedom depends upon a sovereign outlook towards his environment.The Scientology ideal is to accomplish the extroversion of the individual, by controlled introversion using Hubbard's psychological Bridge ^® processes. While introverted in auditing, the Scientologist is indoctrinated into Hubbard's model for the psyche. However, the act of introverting using Hubbard's means breaks down and destroys the ego personality of the individual. Hubbard's method reprograms the person into a new center of consciousness, one that he systematically indoctrinates into the individual.

So long as a preclear retains any part of a reactive mind, he will be interested in himself (in the condition of his mind) and be introverted. Therefore, so long as he is interested in his own reactive mind, he is impeded in his dynamic pursuit of survival. A guarantee of a tone four is the patient's interest in positive action along his dynamics, and his application of himself to the world around him. Introversion is not natural nor is it necessary to the creation of anything. It is a manifestation of the analytical mind trying to solve problems on improper data, and observing the organism being engaged in activities which are not conducive to survival along the dynamics. When Clear has been reached, the basic personality and self-determinism of the individual will have asserted itself. [17]

--L. Ron Hubbard

It is important in Hubbard's system that his subjects do not attempt to undo Scientology programming by independently introverting or seeking an understanding of their condition outside of his strict parameters. Hubbard defined introversion as "looking inward too closely." He strongly proscribed "introversion" and closely associated it with insanity, its manifestation in the insane being only a matter of degree.

Hubbard's Introspection Rundown was designed to treat patients who met his criteria for insanity. (This is the rundown the late Lisa McPherson was receiving at the time of her death.) He spoke of this independent activity as "self-auditing," and taught his auditors how to correct the situation by specific "repair" actions. Those repair actions address psychological complexes that have been activated in auditing, but not energetically discharged. In Scientology there are specifically designed questions in auditing that serve to put labels on psychological complexes. These are called "listing" questions. Once complexes are "labeled" in auditing using this means, the person's relationship to his complexes changes radically. When a person has "mislabeled" a complex in his auditing, he will introvert thereafter and automatically attempt to correct that label and identify the labels of complexes that are associated with the mislabeled original complex. Where "self-audting" goes on unchecked, complexes activate in a chain reaction, and can induce the manifestation of insanity. To compensate for a propensity in Scientologists toward "self-auditing", Scientology uses ethics control
measures.

Any other "mental or spiritual practice" such as meditation is strictly prohibited in Scientology, as they constitute unauthorized introversion. "Dhyana" can only be reached using Scientology's closed system. Those guilty of other practices are disciplined in a similar way as the "self-auditing" offender. Scientology processing to Clear has the specific goal of reaching Hubbard's idea of the "basic personality." The overall focus of lower grade auditing is to radically change the preclear's relationship with his complexes by reinterpreting their significance, and by disengaging unconscious affinities the person has toward the personnel contained within those complexes. The unconscious affinities are simultaneously transferred to Scientology itself. This creates a dependency on the part of the Scientologist to Hubbard and to Scientology. When Scientology's psychological strategy is arbitrarily altered by other practices, it can cause significant case upset for the person. More importantly for Scientology, it erodes the affinities Scientology intends to command. (Perhaps this is a reason why Scientology does not accept for processing those who have had extensive psychological therapy by qualified professionals.) In any event, when self-auditing occurs due to faulty Scientology programming, or when the Scientologist engages in other practices, ethics techniques are applied which can introvert the person into believing he has intentionally damaged himself by "straying."

Scientology strictly controls the mental outlook of its members. Because any phenomena of introversion is eliminated by Scientology repair programming, Scientologists are coerced into denying the positive function of introverting using one's natural critical processes. This function of the mind is banned in Scientology--the "good" Scientologist is not permitted the psychological freedom to criticize Scientology itself. Any criticism of Scientology or Hubbard is immediately met with an automatic assessment that the person has crimes against Scientology or Hubbard. The solution for such criticism is more controlled introversion called security checking, whereby the person is forced to find and disclose transgressions against Scientology that allegedly predisposed him to criticize.

In addition to the necessary mental requisite to programming--extroversion, Hubbard also sought to "stably exteriorize" the Scientologist from his body. He sold this condition as an optimum vantage point for the "thetan." Once exteriorized, Scientology trains their subjects to interpret their psychic processes using Hubbard's ideal. Again, only Hubbard's version of "dhyana" is approachable in Scientology. (See Theta and the Death Penalty for related information on exterorization.)

Hubbard attempts to satisfy religious requirements for both the West and the East. In the West, he sells the idea that the ego is the god and that this is what Scientology rehabilitates. He represents to the East that Scientology is the modern route to bodhi, but he does not disclose that Scientology considers nirvana to be the ultimate in degradation. This is the two-edged spiritual confidence trick that Scientology perpetrates upon the world. Hubbard's actual education into Eastern tradition could not have occurred during his brief visitations into the east. He did however visit extensively with the works of Aleister Crowley. Though Hubbard's philosophical assertions were fragmented and without spiritual or psychological integrity, there are clear correspondences that point to Crowley's own writings. As is the case with Hubbard's method of science fiction writing, it appears that he attempted to endow his philosophy with credibility by incorporating the nomenclature taken from other authors.

The Time Track and Magical Memory

[18]

Crowley obtained his own eastern education through his yoga instructor and lifelong friend, Charles Henry Allan Bennett (1872-1923). Samuel Liddell MacGregor Mathers, who was the Grand Master of The Hermetic Order of The Golden Dawn, adopted Bennett when he was seven years old. It was through the Golden Dawn connection that Crowley and Bennett first met. [18] Bennett was himself a Golden Dawn initiate prior to becoming a monk. He changed his name to Ananda Metteyya in 1901 upon becoming ordained in Burma. Ananda Metteyya aligned himself with Theravada Buddhism, otherwise known as The Way of the Elders.

Bennett was an agnostic and spoke of Buddhism as "exactly coincidental in its fundamental ideas with the modern agnostic philosophy of the West." [19] He did not think of Buddha in the sense of being a savior, as do the Mahayana Buddhists. Theravedic Buddhists consider Buddha to have been a sage. It logically follows that this form of Buddhism places a far greater responsibility on the individual for personal spiritual enlightenment. Grace is not part of salvation for Theravedic Buddhism.

Ananda Metteyya preached about the possibility of reaching enlightenment in this life, without the need for death. Hubbard's psychological attributes for "Clear" match Ananda Metteyya's ideal for spiritual enlightenment.[20]

Ananda Metteyya in his discourses to his fellow Englishmen preached that the happiest being in the world is one who has realized the Truth. That type of person, he said, is free from all ' complexes and obsessions, the worries and troubles that torment others. His mental health is perfect. He does not repent the past, nor does he brood over the future. He lives full in the present. Therefore, he appreciates and enjoys things in the purest sense without self-projections. He is hopeful, exultant, enjoying the pure life; his faculties pleased, free from anxiety, serene and peaceful as he is free from selfish desire, hatred, ignorance, conceit, pride and all such ' defilement'; he is pure and gentle, full of universal love, compassion, kindness, sympathy, understanding and tolerance. His service to others is of the purest, for he has not thought of self. He gains nothing, accumulates nothing, not even anything spiritual because he is free from the illusion of Self, and the 'thirst ' for becoming. [21]

--Thilak S. Fernando

There is an esoteric sect within Theravada Buddhism that teaches ultimate individuality, despite Buddha's foundational doctrine to the contrary. On this point, the sect, known as vajrayana ("thunderbolt or diamond vehicle") incorporates earlier Hindu teachings that do grant the existence of perpetual individuality. [22] It is this philosophy that that found favor with Aleister Crowley as well as western Theosophists such as Annie Besant and Madame Blavatsky. Hubbard's philosophy exactly mirrors these earlier Hindu teachings that came forward into Theravada Buddhism.[23]

The premise that one is ultimately an individual makes possible a mental "therapy" whereby ancient memories and thought forms can be explored from perspective of personal ownership. Of course, this is exactly what we find in Scientology and Dianetics ^® . (Hubbard argument for past lives lay in e-meter ^® phenomena and testimonials of his members. However, because Scientologists are pre-indoctrinated into Hubbard's model for the mind, there is simply no objective proof of the veracity of past lives as he teaches. I am not arguing here for or against past lives, but merely pointing out that Hubbard has in no way settled this age-old issue.)

Aleister Crowley developed a training system for the magician, called the A . ^. . A . ^. . . As part of the magician's training, Crowley incorporated teachings of Ananda Metteyya called The Training of the Mind or Magical Memory. [24]

Ananda Metteyya taught that the brain stores factors in the mind that can reactivate in the present and cause a repetition of the original thought form. Bennett called these factors Sankh ra, which translates to "Tendencies." He posited that what makes an individual unique is his own collection of these tendencies, and that by his procedure of training the mind, the energies of these tendencies could be accessed and brought under control.

It may be interesting to note here that Hubbard's big research project at George Washington University had to do with a theory on how human memory is stored. Ananda Metteyya had not only already gone this path, but had conducted his own experiments with the galvanometer in an effort to measure thought.[25]

Ananda Metteyya's procedure consisted of drills in recalling past incidents in a backward sequence, ever striving to recall earlier and earlier incidents until the veil of birth is lifted and the person could recall any number of past lives.. He also suggested "objective-type" drills whereby the aspirant was to view his body as though from an impassive exterior perspective. Objective drills are conducted in Scientology as a prerequisite to Dianetics auditing, some of which have the end result of "exterior." Dianetics auditing is a process of locating and addressing incidents in backwards sequence of time, always seeking earlier and earlier incidents that the preclear associates with the complex being addressed.

Aleister Crowley stated, "There is no more important task than the exploration of one's previous incarnations." [26] Magical memory drills were the means by which the aspirant discerns his True Will for this life. By examining one's past lives and efforts, it is possible to extrapolate one's purpose for the current incarnation.

It is much easier (for obvious reasons) to acquire the Magical Memory when one has been sworn for many lives to reincarnate immediately. The great obstacle is the phenomenon called Freudian forgetfulness; that is to say, that though an unpleasant event may be recorded faithfully enough by the mechanism of the brain, we fail to recall it, or recall it wrong, because it is painful. The Psychopathology of Everyday Life analyzes and illustrates this phenomenon in detail. Now, the Kings of Terrors being Death, it is hard indeed to look it in the face. Mankind has created a host of phantastic masks; people talk of "going to heaven," "passing over," and so on-banners flaunted from pasteboard towers of baseless theories. One instinctively flinches from remembering one's last, as one does from imagining one's next, death. The point of view of the initiate helps one immensely. [27]

As soon as one passes over this pons asinorum, the practice becomes much easier. It is much less trouble to reach the life before the last; familiarity with death breeds contempt for it. [28]

--Aleister Crowley

It takes no great stretch of the imagination to see why Hubbard required members of the Sea Organization to sign billion year contracts. What is possibly even more outrageous is Hubbard's adoption of pons asinorum.

1. pons asinorum (= bridge of asses): a humorous name for the fifth proposition of the first book of Euclid, from the difficulty which beginners or dull-witted persons find in 'getting over' or mastering it. Hence allusively.

--Oxford English Dictionary v2

Hubbard's "Bridge" is his joke on Scientologists--he plagiarized Ananda Metteyya's magical memory system and made a "religion" out of it.

While Crowley continued to advocate the use of magical memory, he also correctly clarified Buddhist doctrine on past lives, showing the distinction between ego memory and the impersonal concept of ownership:

The Buddhist theory of metempsychosis does not involve, like the corresponding Hindu idea, the survival of the individual. There is in fact no ego to survive. When a Buddhist says that he remembers the events of his boyhood, he does not imply that he is the boy in question. He is not; nor is he the elephant, bat, hare or whatnot of 'his' previous incarnation. The wave that breaks on the shore is not composed of the same particles of water as the "same" wave (as we call it) a minute earlier. Incarnations are successive phenomena causally connected but not identical. It would have been incorrect for the Buddha to say "I was that holy hare." He should express the facts as follows: There is a consciousness of a tendency to perceive that holy hare and this man Gautama Buddha, as collections of impressions in which the one partially denounces the other. This connection tends to produce the illusion of an ego whose experiences include the phenomena associated, then with the hare, now with the Gautama.

There are two main methods of acquiring the Magical Memory as defined above. One is to train the normal memory to work backwards instead of forwards, so that any past action is presented to the mind after the manner of a cinematograph film set running in the reverse direction. <Emphasis added. > (I never succeeded fully in acquiring the technique of this method.) The other is to deduce from present circumstances those which gave rise to them.[29]

--Aleister Crowley

Hubbard was unquestionably familiar with the above passage. He however chose to ignore the idea of collective ownership of past life memory, opting instead for the Hindu philosophy of individual reincarnation. Up to the grade of Clear, the preclear is indoctrinated into viewing thoughtform impressions as his personal past experience. At Clear, the individual "realizes" that he has been "mocking it all up." He believes he no longer has pictures of his own. Thereafter thought form impressions are assigned to literal entities who own those impressions and are "stuck" to the Scientologist or his body. Upper level auditing banishes those entities--at least that is the interpretation Hubbard gives on the advanced grades.

What Hubbard did adopt was Crowley's analogy of the cinematograph. In the fundamentally important Scientology training issue on how to control time for preclears (those who receive Scientology auditing), Hubbard instructed his auditors (persons who "audit" or counsel preclears) as follows:

Take a pocket movie projector and any bit of a reel of film and wind it back and forth for a while and you'll see you are moving it. Then give a command and move the film and you'll have what you're doing as an auditor.

[...] The endless record, called the TIME TRACK, complete with 52 perceptions, of the pc's entire past is available to the auditor and his or her auditing commands. The rules are THE TIME TRACK OBEYS THE AUDITOR; THE TIME TRACK DOES NOT OBEY A PRECLEAR (early in auditing).

The time track is a very accurate record of the pc's past, very accurately timed, very obedient to the auditor. If motion picture film were 3D, had 52 perceptions and could fully react upon the observer, the time track could be called a motion picture film. It is at least 350,000,000,000,000 years long, probably much longer, with a scene about every 1/25 of a second. [30]

--L. Ron Hubbard

Scientology's Message to the East

Hubbard knew that the way to promote to the Eastern psyche was not in terms of "survival" as this is an incompatible concept with Eastern spiritual belief.

The most important factor in dhyana is, however, the annihilation of the Ego. <sic> Our conception of the Universe must be completely overturned if we are to admit this as valid; and it is time that we considered what is really happening.

[...] Now the man who has experienced any of the more intense forms of dhyana is thus liberated. The Universe is destroyed for him and he for it. His Will can therefore go on its way unhampered. <sic> [31]

--Aleister Crowley

Whereas, Hubbard emphasized "survival" in western doctrine, his message to the east was "love." In the west, Hubbard taught that Scientology enhances survival of self, the family, the groups, and so on. However, in the Hymn of Asia, Hubbard replaced survival with love. He promoted love for groups and sects, love for spirits, demons and the soul, and love for Gods. <sic> However, Hubbard's brand of love is far different from what either the west or the east generally understand love to be. Just as Scientology does not broadcast Hubbard's true ideas on the subject of nirvana, his early teachings spoke of human love as the ultimate in degradation. Hubbard's actual views on love will be addressed more completely in another paper.

Hubbard announced to the world that he was Metteyya. In a sick way, he was right. [32]

[1] Image from The Illustrated World's Religions A Guide to Our Wisdom Traditions by Huston Smith © 1986 Huston Smith This image is a Burmese conception of Buddha. Aleister Crowley's yoga instructor, Ananda Metteyya was ordained as a Buddhist monk in Burma.

[2] Hubbard, L. Ron Hymn of Asia (Introduction) © 1974, 2000 L. Ron Hubbard Library. First published in 1974, Hubbard allegedly wrote Hymn of Asia for a Buddhist convention during 1955- 1956. This would have followed the Phoenix Lectures, which were given in the early part of 1955.

[4] http://www.bonafidescientology.org/chapter/02/page02.htm

The reason why Hubbard associated Bodhi with Dianetic Release whereas Scientology today associates Bodhi with Clear is probably because around the time of the Phoenix Lectures, Hubbard had reworked the definition of Clear that was different from that given in Dianetics: Modern Science of Mental Health.(See Ability Major 4 early July 1955 Straightwire A Manual of Operation, Technical Volume III page 133 © 1991 L. Ron Hubbard Library)

With Hubbard's release of New Era Dianetics ^® in 1978, he announced that it was possible to attain Clear with Dianetics after all. (Reference: HCOB 24 September 1978 Dianetic Clear)

[9] "The basic individual is not a buried unknown or a different person, but an intensity of all that is best and most able in the person. The basic individual equals the same person minus his pain and dramatizations."
-- Hubbard, L. Ron Dianetics The Original Thesis (page 36, 37) © 1951, 1970 L. Ron Hubbard

"It is a clinically established observation that the reactive mind is relatively shallow. Below it lies the basic personality of the individual no matter how "insane" he may be. Therefore, by one means or another, a rational being may be reached within a person, a being which is not aberrated. It is this fact of non-aberration which makes the basic personality a difficult aid in diagnosis. Here however it can be established what the person really wants, what he hopes, what he actually feels. It has been observed that no matter what his raving state, providing his brain structure is normal and complete, the basic personality is entirely sound and sane and will cooperate. After auditing the person will become this strong, competent and able personality."
-- Hubbard, L. Ron Dianetics The Original Thesis (page 93, 94) © 1951, 1970 L. Ron Hubbard

"In para-Scientology there is much discussion about "between lives areas" and other phenomena which might have passed at one time or another for heaven or hell, but it is established completely that a thetan is immortal and that he himself cannot actually experience death and counterfeits it by forgetting. It is adequately manifest that a thetan lives again and that he is very anxious to put something on the "time track" (something for the future) in order to have something to come back to, thus we have the anxiety of sex. There must be additional bodies for the next life."
-- Hubbard, L. Ron Fundamentals of Thought (page 66) © 1956, 1973 L. Ron Hubbard

"There is a basic personality, a person's own identity. He colors or drowns this with valences [false identities] as he loses or wins in life. He can be dug up."
-- Hubbard, L. Ron Fundamentals of Thought (page 31) © 1956, 1973 L. Ron Hubbard

See also: Wilhelm/Jung The Secret of the Golden Flower ISBN: 0-15-679980-4

Though Hubbard did speak of developmental differences between western and eastern civilizations, he ignored the ramifications, and instead credited eastern civilization with a variation of his magical word: "Survive." He said that the eastern civilization learned to endure.

Drawing taken from http://www.egnu.org/saints/bennett/. (Copyright unknown.)

[19] http://www.schild.fsnet.co.uk/ncf/ncf14.txt

Bennett introduced Buddhism to the West as the first practicing monk. For a biographical sketch, see Ananda Metteyya The First British Emissary of Buddhism by Elizabeth J. Harris © 1998 Elizabeth J. Harris Online at: http://www.ssibc.dircon.co.uk/wbf/power.htm

[20] [20] See: Dianetics: Modern Science of Mental Health by L. Ron Hubbard (especially Chapter 2 The Clear)

Hubbard taught that Scientology's earliest "debt" was the Vedic Hymns, the workable principles of which he rediscovered and incorporated into his religion. Hubbard states that "as he recalls" the Vedic Hymns were "introduced into the societies of earth in about 8212 B.C. This statement alludes to Hubbard's purported personal memory of having been there, and also refers to Hubbard's illusive alien invaders.

[25] http://www.egnu.org/saints/bennett/

See the Scientology site for a description of his memory experiments: http://www.ronthephilosopher.org/page32.htm

[27] Crowley, Aleister, Magick Book 4 (Page 174) © 1997 Ordo Templi Orientis
See also: Crowley, Aleister EQUINOX Vol 1 Book 4 The Doctrines of Buddhism/The Temple of Solomon the King (Page 125) © 1998 Ordo Templi Orientis

[32] Another critical analysis of Hubbard's "Pseudo Buddhism" can be found here: http://scn.martinobrien.com/ABUSE/SGORTON/CO/MAITREYA.HTM