Hubbard's use of hypnosis - Dianetic's true SOURCE revealed

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Post by lermanet_com » Fri Apr 20, 2007 3:21 am

SchwimmelPuckel wrote:
So what the f*ck does Hubbard think he's doing?

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Post by lermanet_com » Sat Apr 21, 2007 6:21 pm

PROOF L Ron Hubbard was familiar with Estabrooks:

This text is a previously unpublished article written at an unknown date in
1950. It was found as a typewritten copy, originally called "Dianetics Advances Psychotherapy (Questions and Answers)" by L. Ron Hubbard.

Research and Discovery Series
A Running Record of Research into the Mind and Life
Volume 4 September - November 1950
1950 - Dianetic Therapy...................................349

Hubbard lying: "Isn't Dianetics a kind of hypnotism ? Absolutely not. Anyone in doubt as to how hypnotism works need only consult the authoritative books on the subject by Estabrooks."


Scientology's Freedum Magazine website- demonizes Estabrooks..

for the same reason they demonize me..

So their members would never DARE read his writings.
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Post by lermanet_com » Mon May 07, 2007 2:22 am

and how to determine what is truth - LINK
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Post by lermanet_com » Thu May 10, 2007 4:13 am

I know some of you think you are too smart to fall for tricks, especially confidence games and scientology.. but I repeat myself..

The direction of attention is essential for the success of
a MAGIC trick

it is also essential for the CONfidence artist

and when you want to fool a judge, or a police officer
for instance....or fool a freind of mine, to doubt me..for example...

watch this short card trick on You Tube LINK

(thanks to Jeff Jacobsenfor pointing this out to me )
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Post by lermanet_com » Mon May 14, 2007 1:44 pm

A search of the net shows that this priceless reference work has not been made available. This paper is cited by more cult/brainwashing authors than any single published piece of work. It is 100 page long, in the first 22 pages there 131 a very tough to OCR typeface, which will follow when I get to it. This is raw ocr, un-spell checked, please dont reweb this at this time. However, activists will benefit greatly from this being made available on the net. It outlines the legal strategy to use to gut a cult.

This doument was made available for scanning by the volunteers of Exposing the CON by 25 year activist, Ms Ida Camburn of Hemet California.

Vol 51 November 1977 Number 1

FIRST AMENDMENT LIMITATIONS ............................... 9 A.
THE STATE'S INTEREST ................................................. 10
1. Harms to the Individual.......................................... 10
a. Precipitation of psychiatric and physical disorders... 10
(i) Psychiatric disorders ................................. 10
(ii) Guilt, suicide, and self-mutilation ................. 16
(iii) Maturational arrest................................... 17
(iv) Physical disease and injury ......................... 19 .....
(v) Impairment of autonomy................................... 21

2. Societal Harms .................................................... 25
a. Harm to the family as an institution...................... 26
b. Conflict with social and legal norms ..................... 31
c. Potential for violence......................................... 33
d. Aftereffects of the cult experience-social impact .... 35
B. THE CULT'S INTEREST .................................................. 36
1. Honesty and Sincerity ............................................ 38
a. Deception in the recruitment process ..................... 38
* The author gratefully acknowledges the support afforded him by the Program in Law, Science & Medicine at Yale Law School, where a portion of the research leading to this Article was completed. In addition, thanks are due the following individuals for assistance rendered at different points during the preparation of the manuscript: Professor Michael H. Shapiro, University of Southern California Law Center, who discussed the problem of brainwashing with me and made many trenchant comments and suggestions; Dr. Robert Jay Lifton, Professor of Psychiatry, Yale Medical School, who helped me to understand the psychology of totalism; and Professor William Powers, University of Washington Law School, who made a number of suggestions in connection with my treatment of consent and identity change.
Throughout this Article, reference to confidential sources has been indicated by omitting names or reducing names to initials. Other sources containing confidential information have been retained on file with the author. For the protection and privacy of the individuals concerned, the author assumes sole responsibility for the content of interviews granted and letters sent or forwarded to the author and other confidential material on file with the author. **

Assistant Professor of Law, University of Washington. B.A. 1960, University of Washington; J.D. 1974, University of California, Berkeley.

Deception in other areas .................................... 41

1. Insincerity arising from an admixture of secular
and religious aims............................................. 42
(i) Political objectives ..................................... 42
(ii) Economic aims ......................................... 44
2. Centrality-The Requirement of a Core Belief.............. 46
3. Promotion of Values Fundamental to the First
Amendment ......................................................... 47
4. Correspondence with Societal Norms ........................ 48 II. PATERNALISM AND CONSENT-LIMITATIONS ON
A. TRADITIONAL FACTORS ................................................. SO 1. Coercion and Duress ............................................. SO 2. Deception............................................................ 52 3. Physical and Mental Debilitation .............................. 53
4. Abuse of a Fiduciary Capacity ................................. 53
B. FACTORS PECULIAR TO RELIGIOUS CULTS .......................... 54
1. Manipulation of Knowledge and Capacity .................. 54
2. Segmentation of the Joining Process .......................... SS
ACQUIESCENT INDOCTRINEE ........................................... 57 III. THE BOUNDS OF INTERVENTION-PRINCIPLES OF EXCLUSION AND INCLUSION ....................................... 62
A. ON DRAWING THE LINE................................................. 63
TYPE II ERROR............................................................ 69
IV. REMEDIES .................................................................... 73
A. PREVENTIVE REMEDIES ................................................. 73 1. Identification ....................................................... 73 2. "Cooling-off"Period............................................. 74 3. Public Education .................................................. 74
4. Prohibition of Proselytizing by Certain Groups ............ 75
S. Licensing ............................................................ 76
6. Request for Rescue ................................................ 77
B. POST-INDUCTION REMEDIES ........................................... 78
1. Self-Help and Deprogramming ................................. 78
a. The defense of necessity .................................... 83
b. Assessment of deprogramming ........................... 85
2. Conservatorship and Guardianship........................... 88
3. A Contract-Based Remedy-Mutual "Reassessments". 91
4. Remedies Against the Cult or Cult Leaders ................. 92
a. Civil remedies ................................................. 92
(i) Tort actions ............................................. 92
(ii) Actions for the return of money or objects
donated to the cult..................................... 94
b. Criminal remedies ........................................... 95
CONCLUSION ............................................................... 97

Charges that religious or pseudo-religious organizations abuse mind control techniques have become increasingly insistent in recent years. If behaviorcontrol technology is powerful enough, when applied by the state, to raise constitutional "right to treatment"' and "right against treatment" 2 issues in cases involving prisoners and mental patients, it is not surprising that these same techniques, which have also proven of interest to criminal and extremist groups and to belligerents during wartime, generate similar controversy when utilized by these latter groups.(3)
"Brainwashing" has been asserted as a defense to charges of violations of the Uniform Code of Military Justice by American prisoners of war following the Korean conflict.' In the last few years, it has also made its

appearance in two highly publicized criminal trials, People v. Manson(5) and United States v. Hearst.(6) Both trials involved outlaw gangs that had succeeded in capturing or captivating female victims and converting them, by a process that included fear, isolation, charisma, and physiological stress, 7 into willing confederates in a variety of criminal ventures. g
In the Manson trial, some of the young women who had fallen under the influence of the cult(9) leader, Charles Manson, sought to introduce evidence of that influence in mitigation of sentence. 1° At the Hearst trial, a defense team led by F. Lee Bailey presented expert psychiatric testimony to the effect that Patricia Hearst, member of a powerful newspaper publishing family, had undergone coercive persuasion similar to that experienced by American POW's during the Korean conflict and by Chinese and Western intellectuals at Chinese revolutionary universities in the 1950's. 11 Although both defenses were unsuccessful, (12) the court in each case permitted the

introduction of evidence concerning brainwashing. As a result, the proposition that thought control that falls short of inducing insanity is at least relevant to the question of criminal liability appears to be established."
In a noncriminal context, claims of coercive persuasion or mind control have been raised with increasing frequency in connection with the activities of certain extremist, youth-oriented religious organizations, such as the Unification Church, the Children of God, the Hare Krishna, and the Love Family. These groups have come under fire from parents, 14 church groups,' s and government officials 16 for recruiting young persons by deceptive means, 17 making them dependent on the cult for emotional support, 18 and

gradually conditioning them to accept a completely controlled, highly restricted lifestyle" and a world view drastically at odds with that of the prevailing society." Critics charge that religious cults recruit young persons when they are especially vulnerable 21 and entrap them by a sophisticated process that exploits known human weaknesses and propensities. 12 Cult leaders respond that they are bringing religious values to spiritually starved youths and that they are doing nothing that is not done by other highly regimented organizations, such as established religious orders or military academies. 21 It was recently estimated that one to three million Americans, mostly in their 20's or late teens, are members of these 200 to 1,000 religious cults. 2' Although this figure is probably an overestimate (25) the

number is manifestly substantial."
Because many jurisdictions deny prospective relief, parents have resorted to hiring lay "deprogrammers," such as Ted Patrick, who physically abduct cult members from street corners and religious communes and attempt to reverse the cult's influence in encounter-style therapy carried out in locked motel rooms." Although many youths appear to have been successfully deprogrammed,(28) and have subsequently expressed fervent gratitude at being freed,(29) deprogramming methods have resulted in violence,(30) bitter criticism, 31 and criminal prosecutions of deprogrammers.(32)
This Article considers a number of the legal and social issues posed by the recruiting and indoctrinating activities of religious cults, particularly those raised by the prospect of state intervention. The Article consists of four parts. Since religious values are implicated-values that are ordinarily afforded substantial protection-a balancing test must be applied. There thus arises the important threshold issue of the harmfulness of the techniques used in obtaining and exercising control over members. The first part accordingly reviews the psychiatric and medical literature relating to religiously motivated thought reform and the hazards associated with 1t.33 The proper weight to be assigned the sect's interest in carrying out thought

reform is then considered." First amendment cases have upheld limitations on religion-based behavior where it has been shown that the behavior was socially harmful, not essential to the group's system of religious belief, and motivated by political or economic, rather than religious, concerns." The degree to which cults meet these criteria is explored.(36)
Concluding that a showing of physical and psychological harm sufficient to override a cult's interest in practicing thought control can be made, the Article then raises a further question: Might the harm be considered consensual? Because our legal system is reluctant to impose limits on the self-regarding actions of competent adults, the voluntariness of the joining process becomes critical. Accordingly, the next section considers the process by which young persons are drawn into, and induced to remain in, religious cults.(37) It is seen that this process involves features that seriously erode the voluntary quality of their choice. These include coercion, deception, and conscious manipulation of knowledge and capacity in such a way that the convert's knowledge of the cult and his future role in it is increased only as his capacity to act intelligently and independently on that knowledge diminishes. A related problem is the segmentation of the joining process into a succession of stages, with the ultimate objective concealed from view.
If there is harm of sufficient gravity to trigger scrutiny despite the protection ordinarily afforded religious conduct, and if this harm is not consensual, an additional question arises and is examined in the next section: Is it possible to distinguish-to "draw the line"-between illegitimate uses of control technology and those we normally accept?" Our society has traditionally tolerated certain areas and degrees of relative restrictions on freedom; accordingly, it is necessary to ask whether it is possible to distinguish the mind control techniques practiced by religious cults from those utilized, for example, in military training institutions, established religious orders, or advertising. Although the mind- and behavior-altering processes carried out by religious cults share certain elements in common with those that appear elsewhere, they are distinguishable by reason of the intensity and the pervasiveness with which they are applied. In assessing the intensity and pervasiveness of brainwashing processes, a scale of "ideological totalism," derived from the work of psychiatric and psychological theorists, enables distinctions to be drawn between mild and extreme degrees of coercive persuasion.

A final question concerning choice of remedy is discussed in the next section. 39 Assuming that society may, consistently with the first amendment, impose limitations on privately imposed psychological bondage, and that meaningful distinctions may be drawn among the various degrees of influence, how are these limits to be enforced? It is proposed that the various stages in the brainwashing process call for differing legal solutions in order that the remedy encroach as little as possible on religious practice and belief. At early stages preventive remedies, such as a requirement of disclosure, might be imposed in order to ensure that potential converts are aware of the possible risks of proceeding-to membership in the cult. After induction, when the conditioning process has progressed further and it appears that the member's choice to join has not been freely made, more drastic remedies may be appropriate. Some of the remedies that have been developed or proposed are set out and evaluated under relevant first amendment doctrine. These include conservatorship proceedings, tort actions by parents and ex-members, consumer protection legislation, and self-help, including abduction and deprogramming.
Postinduction remedies that risk overriding competent objection require consideration of the possibility of error.' Since no set of screening procedures designed to diagnose mind control can work perfectly, errors of two types may result. Type I error consists of overriding decisions to join that have been freely and voluntarily made. Type II error consists of withholding relief in cases when the individual's decision to join has resulted from illegitimate pressure and coercive influence. Since both types of error can result in serious losses of personal autonomy, it is essential that the consequences of both types of error be weighed in order that the resulting criteria be as risk-free as possible. Existing methods for diagnosing brainwashing are discussed, and recommendations are made concerning judicial mechanisms that might be used to assure that these procedures are applied fairly and that the right to make a competent decision to refuse treatment is protected.
I. REGULATION OF RELIGION-BASED PROSELYTIZING: FIRST AMENDMENT LIMITATIONS While religious belief is protected absolutely," religiously motivated conduct is subject to a balancing analysis in which the interest of the religious group is weighed against the state's legitimate interest in regulating or

1. Harms to the Individual
a. Precipitation of psychiatric and physical disorders: (i) Psychiatric disorders:' The pressure, anxiety, and intense guilt manipulation characteristic of the cult induction process have been found to induce mental and emotional disorders in relatively well-adjusted youths. Individuals who have more severe personality problems at the beginning of the induction process may become acutely ill or suffer psychotic breakdowns.
At a recent Vermont Senate hearing," a number of psychologists and psychiatrists testified about the mental health implications of cult membership. A Harvard University assistant professor of psychiatry testified that the dangers, which he found generally to be "extreme,' 41 vary according to

whether the convert's decision to remain with the group is an expression of "restitutive" or "adaptive" forces.(49) The restitutive group is composed of persons who are, at the outset, borderline personalities. These individuals tend to be "seekers." They are uncomfortable with themselves and with reality, and are attempting to restore themselves by finding a place in a different reality. 50 In this respect, their effort is like that of schizophrenics who create a new, simplified world and style of thinking in place of the complex world they wish to leave. Approximately half of the cult inductees the psychiatrist examined fell into this group. 51 A second group, the adaptive individuals, were relatively free from pathology at the start. These were normal, developing young people, frequently college students, who were going through ordinary postadolescent difficulties or crises at the time they were inducted into the cult."
The psychiatrist found that individuals in the restitutive group are "very much at risk," since the victim's tendency to find refuge in an unreal, fixed thought system is accelerated by living with a group whose thought, speech, and behavior patterns encourage these traits. 53 He compared the diminishing chances of members of this group to regain a relationship with outer reality with those of schizophrenics of past years whose condition deteriorated, as a result of confinement to the back wards of mental hospitals, to the point where they could no longer think or act effectively.(54)
Individuals from the adaptive group present a somewhat different picture. Relatively normal at the outset.(55) these youths join a cult as a result of the combination of opportunity-a momentary state of discouragement or depression-and contact with a recruiter. 56 Lured into the cult by false representations and enticed to remain through the initial stages of indoctrina-

tion by flattery, offers of friendship, and peer pressure, members of this group find themselves confronted with a series of problems posed by the demands of cult membership." Desiring to preserve the psychic rewards of membership, these individuals respond to the challenges the cult presents to them by undergoing social, physiological, and psychological changes which, while not so blatantly pathological as those of the restitutive group, are nevertheless alarming and, if not interrupted, potentially irreversible. 58
The unceasing sensory barrage, 59 physiological depletion, 60 absence of mental privacy, 61 and lack of opportunity for reality testing 62 combine to

produce in these individuals a state of narrowed attention and heightened suggestibility that one psychiatrist compared to a trance. 63 Once in this condition, the victims are compelled to reorganize their past lives and relationships into stereotyped patterns of right and wrong, good and evil.(64) The victims are compelled to sever all attachments to friends and family, 65 a decision which becomes easier by virtue of the remote setting in which indoctrination is carried out. 66 This forced rejection of the past, together with the intense focus on the present, makes it progressively more difficult for the recruit to identify with or reconstruct, in his imagination, his past

life." The only reality becomes the present, with its intense preoccupation with the supernatural," cosmic struggles between good and evil and with the convert's growing dependence on the group for a framework in which to resolve these frightening problems.
The victim's dependence on the group and the thought structures it offers results in gradual changes in the language base in which discourse and thought are carried out.(69) 61 Old, emotion-laden words are given new, rigid, simplified meanings.(70) The new vocabulary is at once literal, magical, and task-oriented. Converts' speech patterns demonstrate a lack of humor" and an inability to appreciate and use metaphor:" Critical thinking and the asking of questions is discouraged; converts are taught to feel rather than think.(73)
When this adaptation process has progressed through a period lasting from a few days to several weeks, the convert may be judged by the elders as ready to assume the duties of full-fledged membership. These include proselytizing, money-raising on-street corners, and scavenging for edible garbage .7' At this stage, complex rational thought, a career, and ordinary love relationships become impossible." The member appears simplistic in his thought processes, stereotyped in his responses to questions,(76) and unable to make even simple decisions. The recruit's impaired intellectual functioning appears to reflect a loss of many I.Q. points, (77) the possibilities

of human intimacy are impaired, and the victim's judgment about events in the world is damaged because of a constricted ability to perform ordinary reality testing functions. 78
In addition to these impairments of mental and emotional functioning, the final stage for both groups is often accompanied by classic psychotic or neurotic symptoms." A psychiatric social worker with extensive experience in treating cult members implied at a meeting convened by a United States Senator that half of the individuals suffered from "schizophrenia or borderline psychosis" as a result of the cult experience.(80) Many had suicidal impulses; others required hospitalization. 81 Recovery was believed to require a year or more, which the social worker compared to the length of time required by brainwashed prisoners of war to return to normalcy.82
Courts deciding cases involving conservatorship, habeas corpus, and child custody have considered the varieties and extent of psychiatric harm resulting from cult membership. A psychiatric deposition introduced in a conservatorship hearing spoke of the victim's "altered mental state, in which normal thought processes are obstructed by the presence of a structured and induced delusional system. "g3 The victim showed "characteristic manifestations" of cult-induced psychic alteration: "a perpetual, quizzical smile; a mood of false euphoria; a . . . glassy-eyed stare; and clipped, repetitive speech patterns. "84 The psychiatrist found the young person "fixated-almost hypnotically-with a perception of all people and things cast in a fierce conflict between `good' and `evil.' "SS The implantation of these ideas "has resulted in a drastic and harmful disruption of Mr. 's reality testing," and "memory of his past human interaction with the ordinary world has been re-molded into a conception of guilt and selfworthlessness. "g6 The victim had suffered loss of ego boundaries and impaired reality testing to the extent that he demonstrated "intense confu-

sion and consequent helplessness to differentiate between reality and fantasy. "g7
These findings, which are illustrative of the psychiatric and psychological evidence relating to the effects of cult membership, suggest that the State can demonstrate a substantial case, based on the risk to mental health, for interference with the cult functions that result in such effects.
(ii) Guilt, suicide, and self-mutilation: Cults have been found to utilize intensive exploitation of guilt to induce compliance, enhance their control over converts, and facilitate a break with the past .88 Ex-cult mem bers also may experience personal guilt for having lied to their friends and family, or for having assisted in recruiting new members into the sect. Aftereffects related to guilt include terrifying dreams," often of suffering an illness or accident as punishment for having left the cult.'
While in the cult, the forced preoccupation with guilt and damnation drives some members to engage in self-mutilative behavior, 91 sometimes as demonstrations of faith. One youth committed suicide by lying down on the tracks in the path of an oncoming train after running away from a Unification Church training center. 92 Physicians and residents of Duchess County,

New York, site of one of Reverend Moon's training centers, have noted the large number of trauma cases and suicide attempts seen in local hospitals.(93) Activities at the center were reported to be under investigation by the county's district attorney. 94
The Unification Church teaches that the individual must "pay indemnity" for his sins, which include thinking evil thoughts. An individual who discovers himself to owe indemnity is required to do something painful ,(95) such as forfeit a night's sleep. One who wishes to become a core member of the Unification Church must fast at least 7 days.(96) Psychiatrists who have dealt clinically with ex-cult members find that the feelings of guilt and worthlessness induced by the cult experience are often long-lasting and can contribute to depression, feelings of impending doom, and apathy toward one's surroundings months after release. 97
(iii) Maturational arrest:(98) The limitations placed on language, thought, and experience; the loss of ego functioning; physical stress; and the forced acquiescence in the will of the leaders gradually reduce the decision making ability of cult members to such a degree that their behavior comes to resemble that of much younger persons.(99) As the developmental process ceases, the cult maintains the individual in a regressed state by "recapitula-

tion of themes" from early stages of life. l°° In this condition the possibilities for individual growth and development are severely impaired.(101) Oncebright university scholars have written letters of childlike simplicity to their siblings or parents. 102 Parents who have visited their offspring while in the cult have found them unable to make simple decisions. "I A psychohistorically oriented physician has likened the processes involved to those exploited by a totalitarian society." Other psychiatrists believe some youths unconsciously use cult membership as a means to escape the responsibilities of adulthood. (105) Unaware of their own motivation, these youths became ensnared in an unreal world from which their "escape from freedom" is very difficult."

(iv) Physical disease and injury: The health-threatening effects of a low-protein and very high-carbohydrate diet," insufficient amount of sleep, 108 overwork, 109 and substandard, cramped living conditions(110) are compounded by the belief, common to most cults, that medical science is useless and that illness is a sign of spiritual shortcomings. (111) In addition, a number of cults, including the Unification Church, encourage self-mortification as a means of purging the self of sin.(112) Members of one cult ingest dangerous substances in order to attain spiritual insights. 113

At a recent meeting convened by a United States Senator, statements were made concerning: an untreated eye condition' 14 (the young woman had been told her torn retina was an indemnity she must pay because her ancestor "was a peeping Tom"); an improperly set broken limb' 15 (the cult did not believe in doctors, so the boy's broken arm was set by other cult members); and an account of a young woman who suffered from an ovarian cyst so large that she appeared to be pregnant."' Other cult members suffered loss of feeling in their feet and toes from long hours of standing on street corners while fundraising or proselytizing."' One Hare Krishna follower, just after working in the streets, fainted in the presence of her visiting mother. On reviving, she told her mother that her body consisted of nothing but stool and urine and was of no concern to her."' Many members lost large amounts of weight,"' often accelerated by ritual fasting."' One colony was afflicted with hepatitis, which went untreated because Satan, not germs, was thought to cause illness. 121 Women ceased having menstrual cycles; 122 men suffered a slowing of facial hair growth (123) and loss of sexual interest. 124 One cult, until stopped apparently by publicity resulting from a

number of deaths, ritualized the inhalation of the industrial solvent toluene, which they called "tell-u-all," in attempts to produce states of enlightenment. (125)
Children born to cult members often suffer from neglect and inadequate medical attention. During a hearing conducted by a California legislative subcommittee, the runaway daughter of the leaders of the Alamo cult told of a case of a boy who died of malnutrition, colitis, and dysentery; medical advice had not been sought. 126 Another report described children with fevers of 104 to 105 degrees who were not permitted to be taken to the hospital and babies who were denied medication needed to combat disease. l21 Chronic vitamin deficiency and protein deprivation are common. (128)
b. Impairment of autonomy: 129 One of the most striking outcomes of the cult indoctrination process, observed by psychiatrists, family members, and ex-cult members alike, is a severe impairment of autonomy and the

ability to think independently. 130 A typical observation is that of an Arizona court psychologist that physiological debilitation, guilt, and anxiety "gradually reduce the decision-making process, the ego functioning, till the person almost becomes `autisticlike.' He doesn't go outside his little self-encapsulated beliefs," but instead accepts automatically the views and commands of the leaders. 131 Other observers have recounted that long-term cult members appear "zombie-like,"(132) or "programmed. "133 Others described qualities such as a "glassy-eye stare," a "fixed facial smile," and stereotyped, robotlike responses.' 34
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Post by lermanet_com » Wed May 16, 2007 2:10 am


I need to skim through a couple of the older books I have on hypnosis, to get a better description of what is called the Hypnotist Stage Attack method... that is what was used on Sweeney... Scientologists, call it "Tone 40"...

They practice it, not knowing what hubbard took it from. I have the books here. Estabrooks describes it.

I have known Hubbard was a master stage hypnotist, i have recogized many of hypnotic techniques incorporated into scientology's training routines called "TR's"..
BUT, I never really connected the dots, until I saw the performance in the BBC encounter.

What that kid was doing, every time he would talk at Mr Sweeney, it finally hit me like a ton of bricks.. it is a method taught to scientologists called "Tone 40 without reservation" or Tone 40 TRs pronounced by them
as "Tone Fourty Tea Ares"

These were taken by Hubbard from old books on hypnosis, where they are described as the enormously effective

Stage Hypnotists Attack Method for hypnotizing a subject.

Mr Sweeney was defending himself from such an attack.

I swear this is true. I'll be digging for the exact citations tonight and tommarro.

I have been researching HOW scientology fooled me for 13 years!

Have you noted how intelligent their members seem to be? Intelligence, IQ, is the one variable that indicates how well a person can be hypnotized.

"Intelligent people can control their minds better" Harry Arons ( a 1940's hypnotist )

Arnie Lerma Exposing the CON
6045 N 26th Rd
Arlington VA 22207
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Post by lrh_lied » Thu May 17, 2007 10:27 pm

The Misuse of Hypnosis in Hubbard's Destructive Cult

The following is a summary of a paper presented at the 2001 annual meeting of the
American Psychological Association (APA), under the sponsorship of Division 30
(Psychological Hypnosis). ... ersion.htm

The Misuse of Hypnosis in Destructive Cults

Cult critics have long held that the dramatic and seemingly unyielding changes
induced during cult indoctrination and conversion are due to the misuse of hypnosis.
Although hypnosis may not explain all the dynamics underlying cult conversion
experiences, it may explain a great deal of it, and it is often an important
mechanism in the indoctrination process. This presentation explores the consolidation
of overt, covert and³extended² hypnosis into a paradigm for understanding behavior
and belief change in cultic groups.

My presentation considers the misuse of hypnosis by cultic groups in general, with
particular emphasis on its employment by one large, well-known organization labeled
³cultic² by its critics. The founder of this organization, L. Ron Hubbard, was a
science fiction writer and stage hypnotist who later included a host of hypnotic
methods to induce trance and alter peoples¹ identities, beliefs and values. Hubbard
initially embraced hypnosis as the basic methodology of Dianetic counseling and later
liberally incorporated covert as well as overt hypnotic methods in developing the
personal growth ³technologies² employed by the Church of Scientology.
In this
program, I will explain and demonstrate some of the exercises, techniques and methods
used systematically by this group.

Understanding how intelligent, educated people can be covertly hypnotized and then
indoctrinated provides considerable insight into how psychologists can assist those
who wish to critically evaluate their experiences within cultic groups. The
³Strategic Interaction Approach² (SIA) is a counseling strategy based in part on a
hypnosis paradigm of behavior and belief change. My presentation concludes with an
introduction to SIA.

[Steven Hassan]

Can Hypnosis Explain "Cult" Conversion? Evidence from Science and Practice

General Statement

According to renowned psychiatrist and social critic Robert Jay Lifton, 21st century
societies will be faced by ongoing threats of violence at the hands of relatively
small extremist movements and ³cults.² These groups typically eschew overt physical
coercion and instead maintain group purpose and obedience by relying on more subtle
yet powerful means of social and psychological influence.
Psychologists remain at a loss for a comprehensive theory that explains cult
conversion and membership. Many believe that hypnosis plays a role in facilitating
and maintaining these conversions. Some consider hypnosis to be the central and most
salient process in cult indoctrination. Others believe hypnosis plays an ambiguous or
relatively small role. Still others point to the large number of
conversion/indoctrination failures and other anomalies of cult conversion as proof
that hypnosis is obscures our understanding of conversion experiences.

This symposium considers the role of hypnosis in cult conversion from several
viewpoints. The misuse of hypnosis is explored in one large cultic group founded by a
science fiction writer and stage hypnotist. Its indoctrination methods liberally
incorporate covert as well as overt hypnotic methods. The interaction of hypnosis and
iatrogenic group process in a psychotherapy cult is presented next. The leaders (who
recently surrendered their licenses following a series of malpractice and ethics
complaints) used hypnotic techniques in group settings in which strong group pressure
produced memories of childhood satanic abuse. They also induced and utilized
prolonged trance states.

The third presenter asks if hypnosis is a too-convenient label applied haphazardly
and uncritically to a range of phenomena that are better understood by employing more
parsimonious social psychological concepts. Describing cultic indoctrination
processes as ³hypnosis²may oversimplify the cult phenomenon. Research suggests that
cultic groups employ a broad range of influence strategies, some mundane and others
exotic, and that cultic groups vary considerably.

[Introduction by Steve Dubrow-Eichel]

Where Does Hypnosis End and Iatrogenic Group Influence Begin?

Sometimes, licensed psychotherapists conduct their practices in ways that resemble
destructive cults, and employ techniques of undue influence with their clients.
Criteria for psychotherapy cults (Temerlin & Temerlin, 1982) have included the
following characteristics: The leaders are therapists with charismatic,
authoritarian, dominating personalities with narcissistic, grandiose and paranoid
features; followers are patients who idealize their therapists, consider them
geniuses or supreme authorities; the patients become ³true believers,² accepting
therapists¹ theory and therapy superior to all others; rational-empirical research
into the therapy¹s methods is disparaged; the therapists keep love, veneration and
allegiance directed toward themselves; and idealized transference is encouraged
rather than analyzed.

In addition, the group is suspicious, fearful, and hostile toward other
professionals, with the therapists controlling or interpreting for members all
contact with other professionals; dependence and submissiveness among patients is
increased, with a corresponding decrease in critical thinking.

This presentation will summarize the forensic evaluation results of former members of
a psychotherapy cult led by two psychotherapists who surrendered their licenses
following a series of malpractice and ethics complaints. The presenter will consider
how hypnosis and coercive group dynamics interact in converting patients to the
psychotherapy cult¹s world view. The tactics that were featured prominently in the
malpractice complaints included: The use of hypnotic techniques employed in group
settings in which agitated physiological and emotional states were manipulated and
patients were directed to make specific responses; strong group pressure to produce
memories of childhood satanic abuse; and the induction and utilization of prolonged
trance states.

Factors in helping patients to exit the group will also be summarized. The manner in
which the characteristics of the psychotherapy cult leaders enhanced their abilities
to effectively hypnotize patients/followers within individual and group therapy
sessions will be examined. Supplemental examples will be used from other
psychotherapy cults.

[Linda Dubrow]
Lisa McPherson escaped long enough to show she had heart...before scientology killed her

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Post by lermanet_com » Mon Jun 04, 2007 5:07 am

New pages at Exposing the CON

See < NEW!
and < NEW!

also ... /index.htm

and the Search engine and site map have been updated and cleaned up a great deal

This stuff will make it easier to wake 'em up out of the trance
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Post by lermanet_com » Wed Jun 06, 2007 12:11 am

There is going to be one more page added...that will be the one about the OT levels.... ex-members need to read this stuff, if you want to recover from scientology. Those who ignore it, will stay in the trap of ignorance, built by "ron" to keep you stupid. FACT Checking requested.Please send any errors of fact to and may you never be fooled again.

Hypnosis in Scientology Series ... nique2.htm
Confusion Technique 1 & 2
Hubbard was a MASTER Stage Hypnotist
AU Government Anderson Report on Hypnosis Scientology
Ex-member Peter Forde explains hypnosis in Scientology ... pnosis.htm
The Gradation Chart - Why it is SO BIG!!
Another ex-member explains hypnosis in scientology
Volney Mathison - Invented E-meter denouced hubbard as an unethical hypnotist
Arnie Lerma does a demonstration of ethical hypnosis from Milton Erickson
1952 Journal of Hypnotism describes Dianetics as hypnosis...
Instantaneous Hypnosis - Article in Journal of Hypnotism ... ist7-2.htm
E-meter Stress Test taken from Hypnotist named Estabrooks
A comparison of Scientology and Hypnosis by a ex Scientologist who became a
certified Hypnotherapist
Hubbard own statements on hypnotism
The source of the "TECH" behind Scientology's Stress Tests


The Religious Fakery Corporation thread
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Post by lermanet_com » Wed Jun 06, 2007 3:58 pm

Mark Plummer posted in

"She worked with Hubbard in Phoenix in the very early 1950s, at which
time Hubbard _personally_ confided to her that auditing consists
of hypnotism.
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Re: Hubbard's use of hypnosis - Dianetic's true SOURCE revealed

Post by ron's hat » Wed Jun 06, 2007 11:29 pm

lermanet_com wrote:Pick up the cans please this is the session

This is how every "auditing" session starts

after a while scientologists become conditioned to enter a light trance state just upon the hearing of those words.

Full deep hypnosis, is sonambulant, the guy has eyes closed, and is deep in reverie watching soemthing in his subconscious, real or imaged...

Deep meditative trances are like this

Lighter hypnotic trances produce the expressionless scientology dead-pan, weird eyes gaze..

Light meditative trances are called 'daydreaming' , if you have ever been daydreaing only to have someone wake you up and bring your attention abruptly back to 'now' then you have been in at least a light trance.

Hubbard, instead of giving one direct commands oftimes would ask repetative questions that lead the answerer to mock up, the intended hypnotic suggestions.

The pomp, the setting, the ritual of the routing form, the arranegment of the two the chairs, the implied mysterious function of the E-meter, and all the fiddling with setting it up... all these things create an expectation of feeling better about something.

For those new to critical discussion of scientlogy, i would suggest you get aquainted with the Hubbard-the-hypnotist series of 5 articles, the latest one, LINK is perhaps the best introduction also, for scientologists and recovering scientologists. The First one LINK is likely better for those with no previous expereince with scientology's "auditing"

Once you have read those, or are already familiar with the material
goto the 12 minute Audio lecture, it is in Windows media format, only 1.54 Megabytes, so you should be able to listen even on a dial up.

What I do is read 5 pages out of a book titled, "My Voice Will go With You" The teaching tales of Milton H. Erickson, Edited with commentary by Sidney Rosen,. After listening I'd like to know what ex-scientologists think about it... it appears to me that the entirety of what Hubbard called "grade IV" release, in fact, could be and is attained routinely, by therapists using Erikson's techniques.. in 12 minutes... and $120, This lecture is about the "ability to do new things"


Arnie Lerma doing Milton Erickson 1.54 Meg WMA listen HERE

And I would really like to discuss what those who are willing to invest 12 minutes learning about Milton Erickson's techniques think about this stuff

Arnie Lerma Exposing the CON

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Re: Hubbard's use of hypnosis - Dianetic's true SOURCE revea

Post by lermanet_com » Thu Jun 07, 2007 2:28 am

ron's hat wrote:

You should read a bit more, perhaps the whole thread, and apply Virginia Waddy's (c) 1889 study technology outlined here.

This material has helped many recover from scientology.

I was compelled to goto the movies to see Keith Richards, playing Johnny Depp's Pirates III, which was the best one yet, his opening line was perfect...something very close to:

"People go through life searching for immortality,
when all they really need to do is find themselves"
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Post by lermanet_com » Thu Jun 07, 2007 2:41 am

Imagine a Letter From L Ron Hubbard

Dear Members and Watchers of $cientology,

It is I, L Ron Hubbard! THE MASTER STAGE HYPNOTIST - speaking from that corner of
your mind - called your subconscious.

Through many hypnotic techniques have I planted my voice into your thoughts, and I am
here to tell you how I do this.

The primary reason I plant my voice in your head is to keep you occupied with a
storyline while I take all your money away.

You can debate about religion until the cows come home, but that only helps the members still in and the unwarned to give money and power to unknown con game investors. It disguises a scam in semantic terms, and blinds them from looking into the illegalities of coercive hypnosis and the deception of the e-meter. Both help perpetuate the scam.

Here is the first way I gain your confidence. Offer a stress test and sell a
Dianetics book. There is a simple trick used to gain a persons confidence and convince them that the e-meter works. Tell them that they can see their thoughts.

What they don't know is how I use their own imagination to make it work!

Have them hold the e-meter cans and pinch their arm. They see it makes the needle jump on the e-meter. Then have them think about just being pinched and tell them to watch the e-meter needle jump again. They think the e-meter works! What they don't know is that the e-meter also known as a galvanometer, and the trick I use, was taken from psychologists back in the early 1900's. Boris Sidis and many other doctors studied the galvanometer to determine how it worked on animals and humans. Sidis is noted in books that other hypnotists wrote, including Leslie LeCron (hypnotist who collaborated with Milton Erickson on the confusion technique and wrote the forward to Volney Mathison's book on hypnotism). I took the idea for the e-meter idea from Mathison, and made up some bad stories about him, to distract you from seeing this source that I stole. When I was finished stealing his ideas, I destroyed him.

In 1907, Sidis discovered that physical stimulus or noises or words made the needle on the galvanometer move. Then he discovered that the same needle on the instrument moved just by thinking that thought, of the same stimuli, noise or words:

"The experimenter then ascertained that actual irritation (stimulus) was not essential to these results, but the presentation of the proposed stimulus to the imagination also brought about similar deviations in the galvanometer. He stated, furthermore, that the recollection of some fear, fright or joy, in general any kind of strong emotion, produced the same result. He also noted that the emotion of expectant attention or anticipation had a marked effect upon the galvanometer." (1)

After several years and scientific investigation using these instruments, Sidis and colleagues like Wundt, (who I also say bad things about) concluded:

"He describes the methods of working with the subconscious, especially as developed in his Psychology of Suggestion. The association method and graphic methods (sphygmograph, plethysmograph, pneumograph, galvanometer) are of no value clinically...Introspection and observation, the study of dream states, the use of hypnotic and hypnoidal states and their methods of employment are given special attention. The role of suggestibility is stressed." (2)
This is how I tricked you into seeing a thought and gained your confidence. If you believe you can see your thoughts, I have then gained your confidence to believe in engrams, clears and body thetans. It has everything to do with hypnosis, that you "believe" the e-meter works. The only thing it helps with is hypnosis, to deliver a slow and small electric current through the palm of your hands.

In 1947 - Leslie M. Lecron and Jean Bordeaux wrote:

"Most recently a method of giving electric shock termed "electronarcosis" has been developed at the California Institute of Technology. With a current of much less intensity, the shock is applied for seven or eight minutes, producing a sleep-like state." (3)

George Estabrooks also talked about the use of a "psycho-galvanic" device, and concluded that hypnotism and sleep were closely related. (4)

After the stress test, a person is sold a Dianetics book to read, and they are signed up for a course. When a person reads this book, he is being given a post-hypnotic suggestion and becomes familiar with all the terminology that he will be reading and hearing endlessly. A past member of mine, AE Van Vogt, quoted in "The Hypnotism Handbook:"

"One method is to give the subject a post-hypnotic suggestion as follows: "I have a book which can teach you a method of solving your own problems. I am going to lend you this book. You will learn valuable methods of judgement and discrimination by reading it. Take it home with you. Read it carefully. Study it. When you are through with it, bring it back, and we will discuss it. Such a post-hypnotic suggestion carries more weight than a simple recommendation of the book. The patient as a rule reads the book rather swiftly, and in the reading acquires an intellectual understanding of some of the processes. He becomes acquainted with the terminology.

When he finally returns the book, he is hypnotized and the contents are discussed with him. Certain portions of the book are then read back to him, and finally he is given powerful suggestions to react in that way. In the terminology of the general semanticist, the subject is conditioned to have a 'signal reaction' of a 'delayed reaction.' Or, as Pavlov might say it, we establish in the subject a conditioned reflex to make mature judgments, to discriminate. To anyone who understands its significance, this will surely seem one of the great possibilities of hypnotic reeducation." (5)

So I have you read Dianetics, and now you come in for the first Training Routine course, the "TR0" (6) where you will have to sit very still as a rule to being hypnotized. As George Estabrooks quotes in relationship to hypnosis, "Other experimenters demonstrated that while this was true for hypnotism induced by the 'sleeping' method, it was true only for this method and only as long as the subject remained quiet." (7) Boris Sidis also explains that the, "Limitation of voluntary movements is also one of the conditions of inducing hypnosis. The subject sits down on a chair in a comfortable position, and is asked to relax his muscles and make as few movements as possible." (8)

So in the TR 0 routines, you have to sit still, not talking and blinking. This
enhances the rapport and requirement between you and the ypnotist/operator, or
future hypnotists, so you can be hypnotized and receive all my implants and coercive instructions from here on out. This also introduces the beginnings of disassociation, an altered conscious state, where your conscious attention begins to fixate and is occupied so that all of my hypnotic instructions can be given to you. With your attention fixed, and your eyes staring and peeled, your subconscious state of attention is ready to be altered - or pillaged.

Fixation on objects to access the programmable area of your mind is done by other methods also. Boris Sidis states:

"The first and general condition of normal suggestibility is fixation of the
attention. In all my experiments the one indispensable condition was to fix the attention on some spot and then to prepare the subject for the acceptance of the suggestion." (9)

More sadistic than this, when I teach you to find and talk to spots, walls or
people - and you begin talking to them, you are not only talking to things that are not there, you are giving them suggestions that I tell you to. After you are clear, please allow me to introduce you to body thetans. You begin talking to them and giving them suggestions also. So you are not only being disassociated and talking to imaginary "things" that are not there, you are treating them based on my suggestion and instructions. It would be like you are hypnotizing them to make yourself better.

I'll write more later, I'm off to do more research!

And now you know that every time you listened to one of my tapes and heard me laugh, I was laughing AT you.

Man IS a suggestible animal..

L Ron Hubbard

(2) Review of Symptomatology, Psychognosis, and Diagnosis of
Psychopathic Diseases, 1916
(3) Hypnotism Today, 1947, Leslie M. Lecron and Jean Bordeaux
(4) HYPNOSIS, 1943, G.A. Estabrooks
(5) The Hypnotism Handbook, 1956, Charles Edward Cooke and A.E.Van Vogt
(6)Scientology Training Routines
(7) HYPNOSIS, 1943, G.A. Estabrooks

Linked version HERE
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Post by lermanet_com » Thu Jun 07, 2007 6:48 pm

This is a MUST READ page, for all Recovering Scientologists who are no longer in denial about the fact they were hypnotized: ... nosis.html
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Post by lermanet_com » Sat Jun 16, 2007 8:20 pm

Harry Arons (c) 1948

Lesson Thirteen

Advanced Methods

Permissive Induction Techniques

THUS far we have discussed the standard methods of induction, which have been used for many years. In these standard methods, the subject externalizes his attention. He focuses upon or concentrates upon some thing or some one outside himself. This may be the operator's voice, it may be the operator's fingers, or it may be an object the operator is holding or to which he calls the subject's attention. The idea is to attract the subject so much to the external object, that he becomes largely unaware of himself, so that the suggestions go readily into the subconscious.

More like this here:

and in Hubbard's $cientology
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