1Of what must a science of mind be composed?
1. An answer to the goal of thought.
2. A single source of all insanities, psychoses, neuroses, compulsions, repressions and social derangements.
3. Invariant scientific evidence as to the basic nature and functional background of the human mind.
4. Techniques (the art of application) by which the discovered single source could be invariably cured, ruling out, of course, the insanities of malformed, deleted or pathologically injured brains or nervous systems and, particularly, iatrogenic psychoses (those caused by doctors and involving the destruction of the living brain itself).
5. Methods of prevention of mental derangement.
6. The cause and cure of all psychosomatic ills, which number, some say, 70 percent of Man’s listed ailments.Such a science would exceed the severest terms previously laid down for it in any age, but any computation on the subject should discover that a science of mind ought to be able to be and do just these things.A science of the mind, if it were truly worthy of that name, would have to rank in experimental precision with physics and chemistry. There could be no “special cases” to its laws. There could be no recourse to Authority. The atom bomb bursts whether Einstein gives it permission or not. Laws native to Nature regulate the bursting of that bomb. Technicians, applying techniques derived from discovered natural laws, can make one or a million atom bombs all alike. After the body of axioms and technique was organized and working as a science of mind, in rank with the physical sciences, it would be found to have points of agreement with almost every school of thought about thought which had ever existed. This is again a virtue and not a fault.
Simple though it is, Dianetics does and is these things:
1. It is an organized science of thought built on definite axioms: statements of natural laws on the order of those of the physical sciences.
2. It contains a therapeutic technique with which can be treated all inorganic mental ills and all organic psychosomatic ills, with assurance of complete cure in unselected cases.
3. It produces a condition of ability and rationality for Man well in advance of the current norm, enhancing rather than destroying his vigor and personality.
4. Dianetics gives a complete insight into the full potentialities of the mind, discovering them to be well in excess of past supposition.
5. The basic nature of Man is discovered in Dianetics, rather than hazarded or postulated, since that basic nature can be brought into action in any individual completely. And that basic nature is discovered to be good.
6. The single source of mental derangement is discovered and demonstrated on a clinical or laboratory basis by Dianetics.
7. The extent, storage capacity and recallability of the human memory is finally established by Dianetics.
8. The full recording abilities of the mind are discovered by Dianetics with the conclusion that they are quite dissimilar to former suppositions.
9. Dianetics brings forth the non-germ theory of disease, complementing biochemistry and Pasteur’s work on the germ theory to embrace the field.
to. With Dianetics ends the “necessity” of destroying the brain by shock or surgery to effect “tractability” in mental patients and “adjust” them.
11. A workable explanation of the physiological effects of drugs and endocrine substances exists in Dianetics and many problems posed by endocrinology are answered.
12. Various educational, sociological, political, military and other human studies are enhanced by Dianetics.
13. The field of cytology is aided by Dianetics, as well as other fields of research.
This, then, is a skeletal sketch of what would be the scope of a science of mind and of what is the scope of Dianetics.
Notes
L. Ron Hubbard, Dianetics: The Modern Science of Mental Health. Bridge Publications, Inc. (1950). ↩
A. From “The definition of ‘extremism'”by Professors Dzhansarayeva Rima Yerenatovna & Bissengaly Lilya Bissengalyevna (Al-Farabi Kazakh National University):
Extremism in the modern sense of the word is the embodiment of a certain kind of negative developments, which aim to generate members of the international community doubts about the possibility of maintaining stability in the world on the principles of democracy, respect for human rights and freedoms of man and citizen.
[…]
definition of extremism «is an activity for the dissemination of ideas, trends, doctrines, which are aimed at the elimination of the possibility of legal pluralism, free exchange of ideas; on the establishment of a single ideology as a state; on the division of people according to class, property, race, nationality or religion; on the rejection of absolute values of human rights» [2, 10]. Thus, in the modern scientific literature extremism in its broadest sense is defined as the ideology of providing for compulsory dissemination of its principles, intolerance to opponents and forced their suppression.
Extremism is endowed with the following features, which include:
Denial of dissent and intolerance to supporters of other views (political, economic, religious, etc.);
Attempts ideological justification of violence against not only active opponents, but also to any person who did not share beliefs extremists;
Appeal to any known ideological or religious teachings, claims to their «true» interpretation or «deepening» and, at the same time, the actual denial of many basic provisions of these exercises;
The dominance of the emotional impact of ways in the process of promoting extremist ideas; appeal to the feelings and prejudices of the people, not to their reason;
The creation of charismatic leaders image extremist movements, striving to present these individuals «infallible», and all of their orders are not negotiable [3, 112].
It should be borne in mind that all of these features not only occur, but in most cases, work closely together; derive one from the other; are unbreakable inner connection. Most of them are inherent in any extremist movement — from radical religious sects to the pro-fascist organizations.
[…]
under the extremism should be understood as the activities of social, political and religious associations or other organizations, the media, individuals in planning, organizing, training, financing or otherwise contribute to its implementation, including through the provision of funds, real estate, training, printing and material-technical base, telephone, fax or other means of communication, information services, and other material and technical resources, as well as actions aimed at the establishment of a single ideology as a state; the excitation of the class, property, racial, national or religious hatred, humiliation of national dignity; on the rejection of absolute values of human rights; a violent change of the constitutional order and violation of the integrity of the state; to undermine the security, as well as public calls for such activities or to commit such acts.
[…]
References:
[…]
2. Report on the objectives and means of combating political extremism in Russia. – M. – 1999. – 86 p.
3. Aruchov Z. S. Extremism in modern Islam. – Makhachkala. – 1999. – 212 p.
[…]
—Bissengaly Lilya Bissengalyevna, The definition of “extremism“, Austrian Journal of Humanities and Social Sciences (2015).
B. From “Addressing Extremism” by Drs. Peter T. Coleman (Columbia University) and Andrea Bartoli (George Mason University):
Defining Extremism
Extremism is a complex phenomenon, although its complexity is often hard to see. Most simply, it can be defined as activities (beliefs, attitudes, feelings, actions, strategies) of a character far removed from the ordinary. In conflict settings it manifests as a severe form of conflict engagement. However, the labeling of activities, people, and groups as “extremist”, and the defining of what is “ordinary” in any setting is always a subjective and political matter. Thus, we suggest that any discussion of extremism be mindful of the following:
Typically, the same extremist act will be viewed by some as just and moral (such as pro-social“freedom fighting”), and by others as unjust and immoral (antisocial “terrorism”) depending on the observer’s values, politics, moral scope, and the nature of their relationship with the actor.
In addition, one’s sense of the moral or immoral nature of a given act of extremism (such as Nelson Mandela’s use of guerilla war tactics against the South African Government) may change as conditions (leadership, world opinion, crises, historical accounts, etc.) change. Thus, the current and historical context of extremist acts shapes our view of them.
Power differences also matter when defining extremism. When in conflict, the activities of members of low power groups tend to be viewed as more extreme than similar activities committed by members of groups advocating the status quo. In addition, extreme acts are more likely to be employed by marginalized people and groups who view more normative forms of conflict engagement as blocked for them or biased. However, dominant groups also commonly employ extreme activities (such as governmental sanctioning of violent paramilitary groups orthe attack in Waco by the FBI in the U.S.).
Extremist acts often employ violent means, although extremist groups will differ in their preference for violent vs. non-violent tactics, in the level of violence they employ, and in the preferred targets of their violence (from infrastructure to military personnel to civilians to children). Again, low power groups are more likely to employ direct, episodic forms of violence (such as suicide bombings), whereas dominant groups tend to be associated with more structural or institutionalized forms (like the covert use of torture or the informal sanctioning of police brutality).
Although extremist individuals and groups (such as Hamas and Islamic Jihad) are often viewed as cohesive and consistently evil, it is important to recognize that they may be conflicted or ambivalent psychologically as individuals, and/or contain a great deal of difference and conflict within their groups. For instance, individual members of Hamas may differ considerably in their willingness to negotiate their differences with the Palestinian Authority and, ultimately, with certain factions in Israel.
Ultimately, the core problem that extremism presents in situations of protracted conflict is less the severity of the activities (although violence, trauma, and escalation are obvious concerns) but more so the closed, fixed, and intolerant nature of extremist attitudes, and their subsequent imperviousness to change.
Have you ever wondered why some people are continually sick while others seem to live an emotional roller coaster of highs and lows? In the booklet, The Cause of Suppression, you will find why businesses are driven into collapse, families break up and life is rough and failing. When you understand this information you can make your way in life. You are aware that “bad luck” is hardly ever the reason for misfortunes and you can therefore look for the real reason and take action.1; 2
Notes
Retrieved on 09-23-2016 from http://www.volunteerministers.org/bookstore/suppression.html. ↩
How to Deal With Ups & Downs in Life How to Handle the Negative Influences in Life
There is some truth in judging someone by the company they keep. It can easily be seen that those around us do influence our attitudes and behavior, for better or worse. And it doesn’t surprise many to learn that criminals often consort with criminals and that they promote anti-social activities and influence others to continue such unethical and illegal conduct.
This section of the Criminon Program deals with establishing the skill to chart one’s own course in life, with honesty and integrity, and to spot and disassociate from those elements which would tend to lead one astray.
The course teaches the students the characteristics of both anti-social personalities and social personalities, so that they may recognize both and know the differences between the two. That way, they can better choose their friends and associates, and become more aware of their own attitudes and be made less susceptible to those who would have them revert to crime.
“Not confronting suppression—not handling it—is giving something of yourself away, like compromising with a thief. Quitting; to give in to suppression is not being your own person. Knowledge is the most powerful possession of all and gives anyone the means to deal with and handle any connection with suppression.”1
W.N. Corcoran State Prison
Notes
Retrieved on 09-23-2016 from http://www.criminon.org/programs/courses-services/ups-downs-life.php ↩
Scientology Front Group’s Introductory Course on the Suppressive Person Doctrine
Why Is the Narconon® Drug Rehabilitation Program Different? (Part 5)
The Ups and Downs in Life Course
The name of this course, “Ups and Downs in Life,” refers to the recognizable characteristic of those in recovery who do well for a time and then relapse, recover and then relapse, etc. This course is designed to reduce the “downs” and facilitate stable upward recovery.
In this course the student learns that there are a small number of antisocial individuals actively devoted to destructive activities. Through association with such people, an individual’s self determinism becomes suppressed and he begins to fail in life. He may begin to identify with these negative or anti-social people, who themselves have often adopted a drug addict or criminal life style.
The addict can then become aggressive and alienated, adopting negative attitudes toward family and friends formerly close to him who accept conventional values. Once the addict sobers up, a process of re-socialization begins.
This course is designed to encourage this process. The student is helped to identify the “social” characteristics of those who support sobriety and success in contrast to the characteristics of anti-social people. Through the exercises in this course, the student is helped to learn how to develop positive relationships with people and how to recognize and cope with those who have drug-oriented, criminal and destructive inclinations.
This ability to distinguish between who is and is not a real friend is tremendously important for when the graduated student returns to his home or work environment. Abilities gained on this course are a key life skill to reduce relapse to drugs and crime after program completion.1
Notes
Retrieved on 09-23-2016 from — http://www.narconon-news.org/narconon_book5_rehab.htm ↩
Have you ever wondered why some people are continually sick while others seem to live an emotional roller coaster of highs and lows? In the booklet,