By Jon Atack
I stand before you having been accused in print by L. Ron Hubbard's followers of having an avid interest in black magic. I would like to put firmly on record that whatever interest I have is related entirely to achieving a better understanding of the creator of Dianetics and Scientology. Hubbard's followers have the right to be made aware that he had not only an avid interest, but that he was also a practitioner of black magic. Today I shall discuss these matters in depth, but I shall not repeat all of the proofs which already exist in my book A Piece of Blue Sky (1).
Scientology is a twisting together of many threads. Ron Hubbard's first system, Dianetics, which emerged in 1950, owes much to early Freudian ideas (2). For example, Hubbard's "Reactive Mind" obviously derives from Freud's "Unconscious". The notion that this mind thinks in identities comes from Korzybski's General Semantics. Initially, before deciding that he was the sole source of Dianetics and Scientology (3), Hubbard acknowledged his debt to these thinkers (4). Dianetics bears marked similarities to work reported by American psychiatrists Grinker and Speigel (5) and English psychiatrist William Sargant (6). The first edition of Hubbard's 1950 text Dianetics: The Modern Science of Mental Health (7) carried an advertisement for a book published a year earlier (8). Psychiatrist Nandor Fodor had been writing about his belief in the residual effects of the birth trauma for some years, following in the footsteps of Otto Rank. In lectures given in 1950, Hubbard also referred to works on hypnosis which had obviously influenced his techniques (9). The very name "Dianetics" probably owes something to the, at the time, highly popular subject of Cybernetics. (10).
By 1952, Hubbard had lost the rights to Dianetics, having bailed out just before the bankruptcy of the original Hubbard Research Foundation. He had also managed to avoid the charges brought against that Foundation by the New Jersey Medical Association for teaching medicine without a license (11). In a matter of days in the early spring of 1952, Hubbard moved from his purported "science of mental health" into the territory of reincarnation and spirit possession. He called his new subject Scientology, claiming that the name derived for "scio" and "logos" and meant "knowing how to know". However, Hubbard was notorious for his sly humor and "scio" might also refer to the Greek word for a "shade" or "ghost". Scientology itself had already been used at the turn of the century to mean "pseudo-science" and in something close to Hubbard's meaning in 1934 by one of the proponents of Aryan racial theory (12). Other possible links between Hubbard's thought and that of the Nazis will be made clear later in this paper.
Scientology seems to be a hybrid of science-fiction and magic. Hubbard's reflection on philosophy seem to derive largely from Will Durant's Story of Philosophy (13) and the works of Aleister Crowley. Aleister Crowley is surely the most famous black magician of the twentieth-century. It is impossible to arrive at an understanding of Scientology without taking into account its creator's extensive involvement with magic. The trail has been so well obscured in the past that even such a scholar as Professor Gordon Melton has been deceived into the opinion that Hubbard was not a practitioner of ritual magic and that Scientology is not related to magical beliefs and practices. In the book A Piece of Blue Sky, I explored these connections in detail. The revelations surrounding Hubbard's private papers in the 1984 Armstrong case in California makes any denial of the connections fatuous. The significance of these connections is of course open to discussion.
The chapter in A Piece of Blue Sky that describes Hubbard's involvement with the ideas of magic is called His Magickal Career. I hope I shall be excused for relying upon it. I shall also here describe further research, and comment particularly upon Hubbard's use of magical symbols, and the inescapable view that many of the beliefs and practices of Scientology are a reformation of ritual magic (14).
In 1984, a former close colleague of Hubbard's told me that thirty years before when asked how he had managed to write Dianetics: The Modern Science Of Mental Health in just three weeks, Hubbard had replied that it had been automatic writing. He said that the book had been dictated by "the Empress". At the time, I had no idea who or what "the Empress" might be. Later, I noticed that in an article printed immediately prior to the book Dianetics, Hubbard had openly admitted to his use of "automatic writing, speaking and clairvoyance" (15). However, it took several years to understand this tantalizing reference to the Empress.
In the 1930's, Hubbard became friendly with fellow adventure writer Arthur J. Burks. Burks described an encounter with "the Redhead" in his book Monitors. The text makes it clear that "the Redhead" is none other than Ron Hubbard. Burk said that when the Redhead had been flying gliders he would be saved from trouble by a "smiling woman" who would appear on the aircraft's wing (16). Burk put forward the view that this was the Redhead's "monitor" or guardian angel.
In 1945, Hubbard became involved with Crowley's acolyte, Jack Parsons. Parsons wrote to Crowley that Hubbard had "described his angel as a beautiful winged women with red hair, whom he calls the Empress, and who had guided him through his life and saved him many times." In the Crowleyite system, adherents seek contact with their "Holy Guardian Angel".
John Whiteside Parsons, usually known as Jack, first met Hubbard at a party in August 1945. When his terminal leave from the US Navy began, on Dec 6th, 1945, Hubbard went straight to Parsons' house in Pasadena, and took up residence in a trailer in the yard. Parsons was a young chemist who had helped set up Jet Propulsion Laboratories and was one of the innovators of solid fuel for rockets. Parsons was besotted with Crowley's Sex Magick, and had recently become head of the Agape Lodge of the Church of Thelema in Los Angeles. The Agape Lodge was an aspect of the Ordo Templi Orientis, the small international group headed by Aleister Crowley.
Parsons' girlfriend soon transferred her affection to Hubbard. With her, Hubbard and Parsons formed a business partnership, as a consequence of which Parsons lost most of his money to Hubbard. However, before Hubbard ran away with the loot, he and Parsons participated in magical rituals which have received great attention among contemporary practitioners.
Parsons and Hubbard together performed their own version of the secret eighth degree ritual (17) of the Ordo Templi Orientiis in January 1946. The ritual is called "concerning the secret marriage of gods with men" or "the magical masturbation" and is usually a homosexual ritual. The purpose of this ritual was to attract a women willing to participate in the next stage of Hubbard and Parsons' Sex Magick.
Hubbard and Parsons were attempting the most daring magical feat imaginable. They were trying to incarnate the Scarlet Woman described in the Book of Revelation as "Babylon the Great, the Mother of Harlot and Abominations of the Earth...drunken with the blood of saints, and with the blood of the martyrs of Jesus."(18). During the rituals, Parsons described Babalon as "mother of anarchy and abominations". The women who they believed had answered their call, Majorie Cameron, joined in with their sexual rituals in March 1946.
Parsons used a recording machine to keep a record of his ceremonies. He also kept Crowley informed by letter. The correspondence still exists. Crowley wrote to his deputy in New York "I get fairly frantic when I contemplate the idiocy of these louts".
Crowley was being disingenuous. His own novel The Moon child describes a ritual with a similar purpose. Further, the secret IXth degree ritual of the Ordo Templi Orientis (19) contains "Of the Homunculus" in which the adept seeks to create a human embodiment of one of the energies of nature - a god or goddess. the ritual says "to it thou are Sole God and Lord, and it must serve thee."
In fact, Hubbard and Parsons were committing sacrilege in Crowley's terms. Crowley respelled "Babylon" as he respelled "magic". His magick was entirely dedicated to Babalon, the Scarlet Woman. Crowley believed himself the servant and slave of Babalon, the antichrist, styling himself "The Beast, 666". For anyone to try to incarnate and control the goddess must have been an impossible blasphemy to him. Crowley, after all, called Babalon "Our Lady".
Hubbard and Parsons attempt did not end with the conception of a human child. However, just as Crowley said that "Gods are but names for the forces of Nature themselves" (21), so it might be speculated that Hubbard embodied Babalon not in human form, but through his organization.
Parsons sued Hubbard in Florida in July 1946, managing to regain a little of his money. The record of their rituals was later transcribed and has since been published as The Babalon Working (22). Parsons made a return to Magick, writing The Book of The Antichrist in 1949 (23). Parsons pronounced himself the Antichrist. In a scientology text, Hubbard spoke favorably of Parsons, making no mention of their magical liaison (24). A Piece of Blue Sky covers Hubbard's involvement with Parsons in much greater detail than I have given here.
Hubbard's interest in the occult was kindled long before he met Parsons. It dates back at least to his membership of the Ancient and Mystical Order Rosae Crucis or AMORC, in 1940. Hubbard had completed the first two neophyte degrees before his membership lapsed, and later there were private complaints that he had incorporated some of the teaching he had promised to keep secret into Scientology (25).
Having stolen Parsons' girl and his money, Hubbard carried on with magical practices of his own devising. Scientology attempted to reclaim documents which recorded these practices in its case against former Hubbard archivist Gerald Armstrong. Some $280,000 was paid to publishers Ralston Pilot to prevent publication of Omar Garrison's authorized biography of Hubbard. However, Garrison retained copies of thousands of Hubbard's documents and showed me one which had been referred to in the Armstrong trial. The Blood Ritual is an invocation of the Egyptian goddess Hathor, performed by Hubbard during the late 1940's. As the name suggests, the ritual involved the use of blood. Hubbard mingled his own blood with that of his then wife (the girlfriend he had stolen from Parsons and with whom Hubbard contracted a bigamous marriage.)
In a 1952 Scientology lecture, Hubbard referred to "Aleister
Crowley, my very good friend" (26). In fact, the two black magicians
never met, and Crowley expressed a very low opinion of the man who he
saw had tricked his disciple Jack Parsons. Even so, Hubbard had a very
positive regard for Crowley, calling his work "fascinating" (27) and
recommending one of his books to Scientologists. Having referred to
Crowley as "The Beast 666", Hubbard said that he had "picked a level of
religious worship which is very interesting." (28). He also made it
clear that he had read the fundamental text of the Crowley teaching,
The Book of the Law (29).
In his 1952 lectures, Hubbard also referred to the Tarot cards, saying that they were not simply a system of divination but a "philosophical machine". He gave particular mention to the Fool card, saying "The Fool of course is the wisest of all. The Fool who goes down the road with the alligators at his heels, and the dogs yapping at him, blindfolded on his way, he knows all there is and does nothing about it...nothing could touch him" (30).
The only Tarot pack which has a alligator on the Fool Card is Crowley's (31). When I interviewed Gerald Armstrong, Hubbard's archivist, in 1984, he told me of a Hubbard scale dating from the 1940's. At the base of the scale was the word "animals". It then ascended through "laborers, farmers, financiers, fanatics" and "the Fool" to "God". Hubbard seemed to have seen himself as the Fool and was perhaps trying to create a trampoline of fanatics through whom he could achieve divinity. Indeed, if Scientology could live up to its claims, then Hubbard would be a "godmaker".
Of course, the Tarot pack also contains the Empress card and knowing this it is finally possible to understand what Hubbard believed his Guardian Angel to be.
Crowley examined the Tarot in The Book of Thoth (32). Of the Empress card he said "She combines the highest spiritual with the lowest material qualities" (33). Crowley identifies the Empress as the "Great Mother" and indeed on her robe are bees (34), the traditional symbol of Cybele. Crowley is not alone in the belief that different cultures give different names to the same deities. The worship of Cybele goes back to at least 3,000 B.C. She entered Greek culture as Artemis and to the Romans was Diana, the huntress. Crowley also identified the Empress with the Hindu goddess Shakti (35), and the Egyptian goddess Isis and Hathor. Crowley directly identified Isis with Diana (36). More usually, Crowley called the Empress by the name Babalon (37).
Contemporary New Age groups see the Great Mother in the aspect of Gaia the Earth Mother. This is far from Crowley's view. Diana, the patroness of witchcraft (38) was seen by Hubbard rather through the eyes of Crowley than as a benevolent, loving mother. Hubbard made no reference for example to Robert Graves' White Goddess, but only to Crowley and peripherally to Frazer's Golden Bough and Gibbon's Decline and Fall, both or which give reference to the cult of Diana. To Crowley, the Great Mother, Babalon, is, of course, also the antichrist.
While Crowley's path was submission to the Empress, Hubbard seems to have tried to dominate the same force, bringing it into being as a servile homunculus. Hubbard's eldest son, although a questionable witness, was insistent that his father taught him magic and privately referred to the goddess as Hathor. The Blood Ritual confirms this assertion if nothing else.
Publicly, Hubbard was taken with the Roman name of the goddess, Diana, giving it to one of his daughters and also to one of his Scientology Sea Organization boats. Curiously this boat had been renamed The Enchanter and before Scientology he had owned another called The Magician. Hubbard had also used Jack Parsons' money to buy a yacht called Diane (39). "Dianetics" may also be a reference to Diana. Shortly before its inception, another former US Navy Officer and practitioner of the VIIIth degree of the Ordo Templi Orientis had formed a group called Dianism (40).
When The Blood Ritual was mentioned during the Armstrong trial in 1984, Scientology's lawyer asserted that it was an invocation of an Egyptian goddess of love (41). Hathor is indeed popularly seen as a winged and spotted cow which feeds humanity. However, there is an important lesson about Scientology in the practice of magicians. The teachings of magic are considered by many practitioners to be powerful and potentially dangerous and therefore have to be kept secret. One of the easiest ways to conceal the true meaning of a teaching is to reverse it. By magicians Hathor is also seen as an aspect of Sekmet, the avenging lioness. One authority on ritual magic has revealed the identity of Hathor as "the destroyer of man" (42). The important lesson is that Scientology has both a public and a hidden agenda. Publicly it is a Church, privately as the record of convictions shows, it is an Intelligence agency. Many public Hubbard works speak of helping people. In his largely secret Fair Game teachings, however, Hubbard is outspoken in his attack upon either critics of himself or his works. For example, in What is Greatness? Hubbard says "The hardest task one can have is to continue to love one's fellows despite all reasons he should not. And the true sign of sanity and greatness is so to continue." In one statement of the Fair Game Law, however, Hubbard said that opponents "May be tricked, sued or lied or destroyed" (43). Of practitioners unlicensed by him Hubbard said "Harass these persons in any possible way" (44). Nor did he exclude the possibility of murder against those who opposed him (45). The harassment of critics, may explain the dearth of academic research into Scientology. Hubbard's use of contradiction to captivate and redirect his followers is worthy of a separate study (46), but it has its roots in his study of magic. Perhaps he related his "Dianetics" also to Janus, the two-faced god whose name is sometimes called "Dianus".
While Hubbard was supposedly researching his Dianetics in the late 1940s, he was in fact engaging in magical rituals, and trying out hypnosis both on himself and others. During the 1984 Armstrong trial, extracts from Hubbard's voluminous self-hypnotic affirmations were read into the record. The statements, hundreds of pages of them, are written in red ink and Hubbard frequently drew pictures of the male genitalia alongside the text (47). Amongst his suggestions to himself we find" "Men are my slaves", "Elemental Spirits are my slaves" and "You can be merciless whenever your will is crossed and you have every right to be merciless" (48).
Black magic is distinguished from white in the desire of the practitioner to bring harm. "Maleficium" is the traditional word for such magic. The "Suppressive Person declare" and the "Fair Game Law" speak reams in terms of Hubbard's intent.
Scientology is a neo-gnostic system, which is to say that it teaches the attainment of insight through a series of stages. These stages are called by Scientologists "the Bridge to Total Freedom". The Bridge currently consists of some 27 levels. These levels might be compared to the initiations of magical systems. While the stages appear dissimilar to those of Crowley's Ordo Templi Orientis, it is worth noting that both systems consist of stages, that both have secret levels and that both are numbered with Roman numerals. Hubbard also shared with Crowley a numbering system which begins at 0 rather than 1.
The Scientology Bridge has as its end the creation of an "Operating Thetan". Hubbard used the word "thetan" to identify the self, the spirit which is the person. He claimed that the word derived from an earlier Greek usage of the letter theta for "spirit" (49). I have been unable to find such a usage, but can comment that the theta symbol is central to the Crowley system where it is found as an aspect of the sign used for Babalon. To Crowley, the theta sign represented the essential principles of his system - thelema or the will. (50)
By "Operating Thetan", Hubbard meant and individual or "thetan" able to "operate" freely from the physical body, able to cause effects at a distance by will alone. In Hubbard's words "a thetan exterior who can have but doesn't have to have a body in order to control or operate thought, life, matter, energy, space and time" (51). Hubbard used the term "intention" rather than "will" (52), but the goal of Scientology is clearly the same as that of the Crowley system. The Scientologist wishes to be able to control events and the minds of others by intention. This seems to be exactly what Crowley called "thelema". In a 1952 lecture, Hubbard recommended a book which he called "The Master Therion" (53). This was in fact one of Crowley's "magical" names. I have been advised by an officer of one of the Ordo Templi Orientis groups that the reference is most likely to Crowley's magnum opus Magick in Theory and Practice. In that work, Crowley gave this definition "Magick is the Science and Art of causing Change to occur in conformity with Will" (54). So the aim of both Crowley and Hubbard seems to have been the same.
As a recovering Scientologist, I must raise an ethical objection to the desire to control the minds of others without their consent. This is the purpose of many Scientology procedures (55), and can be seen either as deliberate "mind control" or as the black magician's contempt of others. Scientology is a curious hybrid of magic and psychology. After all, Hubbard boasted "we can brainwash faster than the Russians - 20 seconds to total amnesia" (56).
At the center of Crowley's teaching is the notion that we can control our own destiny: "Postulate: Any required Change may be effected by the application of the proper kind and degree of Force in the proper manner through the proper medium of the proper object" (57), further "Every intentional act is a Magical Act" (58), "Every failure proves that one or more requirements of the postulate have not been fulfilled" (59). Hubbard taught that everything is down to the intention of the individual. He called such intentions "postulates". The victim of any negative event is said to have "pulled it in". Hubbard taught a contempt for "victims" and regarded sympathy as a low emotional condition (60). As Crowley put it "Man is ignorant of the nature of his own being and powers...he may thus subjugate the whole Universe of which he is conscious to his individual Will" (61).
Hubbard was to employ or parallel so many of Crowley's ideas and approaches that it is impossible, especially with Hubbard's references to Crowley, to avoid comparison. For example, in his Dianetics: the Modern Science of Mental Health, Hubbard laid much emphasis on the recollection of birth. Crowley had earlier insisted that the magician must recall his birth (62). Crowley spoke of "A equals" (63), where Hubbard, again in Dianetics spoke of "A equals A equals A". Both men were noisy in their contempt for psychotherapists (64). Both Hubbard and Crowley spoke of "past lives" rather than "reincarnation" (65). Indeed, the notion of past lives and their recollection is essential to both systems, as Crowley wrote "There is no more important task than the exploration of one's previous incarnations" (66). Scientology and Dianetics also rely upon the supposed recollection of previous incarnations. Crowley called this the "magical memory" (67).
Hubbard gave as the fundamental axiom of his system "Life is basically a static. A Life static has no mass, no motion, no wavelength, no location in space or in time." (68). Crowley was more succinct, called the self "nothing" (69). Hubbard was to say that even an "Operating Thetan" could not "operate" alone, and Crowley said "Even in Magick we cannot get on without the help of others" (70).
The first essential teaching of Scientology is that "reality is basically agreement" (71) or "reality is the agreed-upon apparency of existence" (72), which Crowley expressed as "The universe is a projection of ourselves; an image as unreal as that of our faces in the mirror...not to be altered save as we alter ourselves" (73). The controlling power of thought, or will, is evident in both systems, Crowley has it "we can never affect anything outside ourselves save only as it is also within us."(74).
Both men believed that truth is unobtainable in the material world.
Crowley expressed it thus "There is no such thing as truth in the
perceptible universe (75). Hubbard said "The ultimate truth...has no mass, meaning, mobility, no wavelength,
no location in space, no space." (76) Hubbard's concept of the "thetan exterior" - operating apart
from the body is found in Crowley"s "interior body of the
Magician" which can "pass through matter" (77). Both systems
seek to get the spirit "out of the body" (78).
Crowley said "Evil is only an appearance...like good" (79),
where Hubbard said that "goodness and badness...are
considerations, and no other basis than opinion" (80).
Each spoke of a personal "universe" (81). Hubbard also followed
in Crowley's footsteps with the insistence that the meaning of
words should be clarified or "cleared" (82).Crowley announced that Christ was "concocted" (83) which
tallies with Hubbard's assertion that Christ was a hypnotic "implant" (84). Here the major difference between Crowley and Hubbard becomes apparent: Crowley was publicly outspoken about his views, Hubbard was careful to keep negative material secret. Scientology claims to be eclectic and non-denominational. Only in secret teachings is Hubbard's contempt for Christianity apparent (85). The long series of lectures in which Hubbard called Crowley his "very good friend" and recommended his writings, centers on a technique called "creative processing" by Hubbard. It is unsurprising that this technique is common to magicians. Nowadays it is more usually known as "visualization."
(1) Atack, Jon, Lyle Stuart Books, New Jersey 1990
(2) Sigmund Freud, Clarke Lectures 1-3, in Two Short Accounts of Psycho-Analysis, Penguin Books, London, 1962, Cf Hubbard "Dianetics: the Modern Science of Mental Health" and "The Dianetic Auditors Course"
(3) Hubbard HCO Policy letter "Keeping Scientology Working", 7 February 1965
(4) e.g. acknowledgements lists in Hubbard's "Science of Survival", 1951, and "Scientology 8-8008, 1952, Phoenix Lectures, p. 264
(5) Grinker and Speigel, "Men Under Stress", McGraw-Hill, New York, 1945
(6) Sargant, "Battle for the Mind", Heinemann, London, 1957. Hubbard had a copy of this book on his library shelf in Washington, D.C. in 1958. It also has relevance to other aspects of Scientology.
(7) Hermitage House, 1950
(8) Fodor, "The Search for the Beloved - a clinical investigation of birth and the trauma of prenatal conditioning", Hermitage House, 1949
(9) Wolfe & Rosenthal, Hypnotism COmes of Age, Blue Ribbon, NY, 1949, Young Twenty-Five Lessons in Hypnotism, Padell, NY, 1944. Both recommended by Hubbard in Research & Discovery, volume 2, p. 12, 1st edition.
(10) Jeff Jacobsen has written two interesting papers relevant to any discussion of the origins of Scientology. Dianetics: From Out of the Blue, the Skeptic, UK, March/April 1992, which discusses the origins of Dianetics and The Hubbard is Bare, 1992, a more general discussion including comments about Crowley and gnosticism. I have worked for some time on a set of papers which discuss Hubbard's plagiarism, as yet these are unavailable.
(11) A Piece of Blue Sky, pp. 119 & 125-126.
(12) A Piece of Blue Sky, pg. 128
(13) See particularly the chapters on Bergson and Spencer.
(14) See also Jacobsen's The Hubbard is Bare and Bent Corydon's L. Ron Hubbard, Messiah or Madman? Corydon relied upon excellent research by Brian Ambry but also upon L. Ron Hubbard jnr, whose credibility is questionable. See also L. Ron Hubbard, jnr, A Look Into Scientology or 1/10 of 1% of Scientology, manuscript, 1972.
(15) Hubbard, "Dianetics: The Evolution of a Science" originally printed in Astounding Science Fiction, May 1950. Republished by AOSH DK Publications Department, 1972, quotation from p. 56, see also p. 59.
(16) Burks, "Monitors" CSA Press, Lakemount, Georgia, 1967.
(17) King, Francis, The Secret Rituals of the OTO, C.W. Daniel, London, 1973.
(18) Revelation, chapter 17.
(19) Secret Rituals of the OTO
(20) Crowley, Magick in Theory and Practice, Castle Books, New York, p. 88
(21) Magick in Theory and Practice, p. 120
(22) There is contention between the various OTO groups about the Book of Babalon. Its existence is sometimes denied, and the OTO New York have claimed that only a fragment exists (published in Parsons, Freedom is a Two-Edged Sword, Falcon, Las Vegas, 1989) I have read three versions of the manuscript, one is the Yorke transcript, another is un-named. The third was published in vol.1, issue 3 of Starfire, London, 1989.
(23) Published by Isis Research, Edmonton, Alberta, 1980, ed Plawiuk
(24) Professional Auditors Bulletin, no. 110, 15 April 1957.
(25) Author's interview with 15th degree Rosicrucian, 1984.
(26) Hubbard, Philadelphia Doctorate Course, lecture 18 "Conditions of Space-Time-Energy".
(27) Philadelphia Doctorate Course, lecture 18
(28) Philadelphia Doctorate Course, lecture 35
(29) Philadelphia Doctorate Course, lecture 40
(30) Hubbard, Philadelphia Doctorate Course, lecture 1, "Opening, What is to be done in the Course".
(31) Thoth Tarot Deck, US Games Systems, NY, ISBN 0-913866-15-6.
(32) Crowley, The Book of Thoth, Samuel Weiser, Maine, 1984. First edition 1944. (33)
(33) Book of Thoth, p. 75
(34) Book of Thoth, p. 76
(35) Francis King, The Magical World of Aleister Crowley, Arrow Books, p. 56
(36) Crowley, Confessions, Bantam, New York, 1971, p. 693.
(37) e.g, Book of Thoth, pp. 136
(38) Cavendish, The Magical Arts, Arkana, London, 1984, p. 304
(39) A Piece of Blue Sky, p. 99
(40) Francis King, Ritual Magic in England, Spearman, London, 1970, p. 161
(41) Litt, in Church of Scientology v Armstrong, vol. 26, p. 4607
(42) Hope, Practical Egyptian Magic, Aquaarian, Northants, 1984, pp. 39 & 47. (43) HCO Policy
(43) HCO Policy letter, Penalities for Lower Conditions, 18 October 1967, Issue IV. (44) HCO Executive Letter, Ampriministics, 27 September IV.
(44) HCO Executive letter, Amprinistics, 27 September 1975.
(45) e.g. HCO Policy Letter, Ethics, Suppressive Acts, Supression of Scientologists, the Fair Game Law, 1 March 1965. The offending part of the text was read into an English court judgement (Hubbard v Vosper, November, 1971, Court of Appeal). In USA v Jame Kember and Morris Budlong, in 1980, Scientology lawyers admitted that despite public representations Fair Game has never truly been "abrogated" (sentencing memorandum, District Court, Washington, D.C. criminal no. 78.401 (2) & (3), p. 16, footnote). The Policy Letter which did eventually cancel it, off 22 July 1980, was itself withdrawn on 8 September 1983. Unknown to MOST of its adherents, Fair game is still a scripture, and according to Hubbard's Standard Tech principle binding upon Scientologists. Hubbard issued a murder order in 1978 under the name "R2-45" (The Auditor issue 35). Thankfully, this order was not compllied with.
(46) See for example the technique called False Data Stripping and Hubbard's comments on controllling people through contradictory instructions.
(47) Interview with Robert Vaughan Young, former Hubbard archivist, Corona Del Mar, April 1993.
(48) Affirmations, exhibits 500-4D, E, F & G, See Church of Scientology v Armstrong, transcript volume 11, p. 1886
(49) Hubbard, Dianetics and Scientology Dictionary, Church of Scientology of California, L.A., 1975, "theta" definition 6.
(50) The Babalon sign with a theta at the centre of a 7-pointed star is found in many of Crowley's works, e.g. The Book of Thoth. The winged sign of the OTO and the use of the theta sign can be found in various place, e.g. Equinox - Sex and Religion, Thelema Publishing Co., Nashville, 1981.
(51) Dianetics and Scientology Technical Dictionary, definition of "Operating Thetan".
(52) e.g., PAB 91, The Anatomy of Failure, 3 July 1956. See also definition of "Tone 40" in the Dianetics and Scientology Technical Dictionary, "giving a command and just knowing that it will be executed despite any contrary appearances"..
(53) Philadelphia Doctorate Course, lecture 18
(54) Crowley, Magick in Theory and Practice, p. xii
(55) e.g., Dissemination Drill, CCHS, Opening Procedure by Duplication, Mood TRS & Tone Scale Drills, TRS 6-8, TR-8Q, the FSM TR "How to control a conversation". On the OTVII practised up to 1982, the student was expected to telepathically implant thoughts into others.
(56) Technical Bulletin of 22 July 1956.
(57) Crowley, Magick in Theory and Practice, p. xiii
(58) ibid, p. xiii
(59) ibid. p. xiv.
(60) e.g. The Tone Scale. For a discussion of Scientology beliefs, see A Piece of Blue Sky, pp. 378.
(61) Crowley, Magick in Theory and Practice, p. xvi-xvii.
(62) ibid, p. 419
(63) ibid, p. 9
(64) e.g., Crowley, Magick in Theory and Practice, p. xxiv.
(65) e.g. Crowley, Magick in Theory and Practice, p. 228. Hubbard Have You Lived Before this Life?, Church of Scientology of California, L.A., 1977, p. 3
(66) Crowley, Magick in Theory and Practice, p. 50
(67) ibid. pp. 50 & 228
(68) Hubbard, Phoenix Lectures, Church of Scientology of California, Edinburgh, 1968, Scxientology Axiom 1, p. 146
(69) Crowley, Magick in Theory and Practice, p. 30
(70) ibid. p. 63
(71) Phoenix Lectures, p. 175
(72) Phoenix Lectures, p. 173, Scientology Axioms 26 & 27.
(73) Crowley, Magick in Theory and Practice, p. 110
(74) ibid. p. 121.
(75) ibid. p. 143-144
(76) Phoenix Lectures, p. 180, Scientology Axiom 35
(77) Crowley, Magick in Theory and Practice, p. 144.
(78) e.g., ibid, p. 147
(79) ibid, p. 153
(80) Phoenix Lectures, p. 180, Scientology Axiom 31.
(81) Crowley, Magick in Theory and Practice, p. 251. Hubbard, PAB 1, General Comments, 10 May 1953.
(82) Crowley, Magick Without Tears, Falcon Press, Phoenix, AZ, 1983, pp. xii, 26, 407 & 440. Hubbard, Dianetics and Scientology Technical Dictionary, definition of "word clearing". Korzybski also advocated understanding of words.
(83) Crowley, Magick Without Tears, p. 11
(84) HCO Bulletin, Confidential - Resistive Cases - Former Therapies, 23 September 1978.
(85) e.g. Hubbard, HCO Policy Letter Routine Three - Heaven, 11 May 1963 and the original preface to the Phoenix Lectures, Hubbard South Africa Association of Scientologists, Johannesburg, 1954 "God just happens to be the trick of this universe", p. 5. In HCO Bulletin Technically Speaking, of 8 July 1959, Hubbard said "The whole Christian movement is based on the victim...Christianity succeeded by making people into victims. We can succeed by making victims into people."
(86) What is Scientology?" Church of Scientology of California, first edition, 1978, p. 301
(87) H. Spencer Lewis, Rosicrucian Manual, AMORC , San Jose, 1982.
(88) Modern Management Technology Defined, definition of Church of American Science
(89) HCO Policy Letter, Former practices, 1968
(90) HCO Policy Letter, Heaven, 1963
(91) cf Hubbard's use of "wall of fire" to describe OT III & OT V. These may also be compared to gnostic ideas.
(92) The RTC symbol is frequently used, e.g., What is Scientology, 2nd edition, 1992, p. 92
(93) Magick Without Tears, p. 259
(94) Cavendish, p. 243
(95) Paul Bracchi, The Cult and a Right-Winger, Evening Argus, Brighton, England, 4 April 1995.
(96) Letter to the author. Sklar's book was published by Crowell, NY, 1977. It was originally released as Gods and Beasts. See also Gerald Suster Hitler and the Age of Horus, Sphere, London, 1981.
(97) This symbol is frequently used, e.g., What is Scientology, 2nd edition, 1992, p. 358
(98) Suster, Hitler and the Age of Horus, p. 138
(99) Francoise Stachan, Casting out the Devils, Aquarian Press, London, 1972. See also Alexandra David-Neel Initiates and Initiations in Tibet, pp. 168-169.
(100) Magick in Theory and Practice, p. 16
(101) The Road to Total Freedom, BPI records, L.A., 1986
(102) The Hubbard College Lectures
(103) The Hubbard is Bare
(104) Affidavit of Ann Bailey, p. 34
(105) e.g. Dianetics: The Modern Science of Mental Health, Bridge, L.A.m 1985, p. 389 or AOSHDK, Denmark, 1973, p. 363. See also the Research and Discovery series.
(106) The Research and Discovery Series, vol. 1, 1st edition 1980, Scientology Publications Org, p. 124
(107) Magick in Theory and Practice, p. 339
(108) Hubbard ordered that new dust sleeves should be put onto his books after he'd released OT3, in 1967. These book covers are supposedly meant to depict images from the 36 days of implanting and will supposedly compel people to buy the books. The cover for Hubbard's Scientology 8-80, Publications Department, AOSH Denmark, 1973, shows a winged couple. The woman could well be the Empress. A similar design was used on the dust sleeve of Hubbard's Scientology 8-8008 in the 1990 Bridge, L.A., edition.
********