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William Alanson White

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Article: On the Rediscovery of the Human Soul (n.d.)

I have been engaged in the investigation of the fundamentals of life, the material universe and human behavior,” wrote L. Ron Hubbard of his larger philosophic journey towards Dianetics and Scientology, and proceeded to reference a search “down many highways, through many byroads, into many back alleys of uncertainty.” In a further explanation of that search is the introduction and first chapter to a retrospective, “The Rediscovery of the Human Soul.”

Begun in 1956, but never completed, the manuscript effectively tells of all that preceded what appears in this publication. As a word of general background, let us add a few salient points: Although events recounted here mark the commencement of Ron’s philosophic search, he had previously spent several years, as he elsewhere put it, “poking an inquisitive mind” into related fields. Of special note, were his early psychoanalytic studies with United States Naval Commander Joseph Cheeseman Thompson, who, incidentally, had been the first United States military officer to study under Freud in Vienna, and among the first to enter Freudian theory into the field of ethnology. Also bearing mention was Ron’s very early friendship with the deeply spiritual Blackfeet tribesmen in and around his home in Montana, and what amounted to folkloric studies with a locally famous medicine man. The point, in both cases: well before his arrival at George Washington University, Ron had pondered much. Finally, and as referenced here, Ron had also spent nearly two years in a prerevolutionary China and, in fact, had been among the first Westerners after Marco Polo to gain entrance into forbidden Tibetan lamaseries scattered through the southern hills of Manchuria.

Regarding “The Rediscovery of the Human Soul,” let us add that in referencing the “formidable and slightly mad” chief of George Washington University’s Psychology Department, he is actually speaking of Dr. Fred August Moss, infamous among students for trick questions and the running of rats through gruesome electrical mazes. Meanwhile the “very famous psychiatrist” who reviews Ron’s calculations on human memory capacity was none other than William Alanson White, then superintendent of Washington, DC’s St. Elizabeth’s Hospital and still celebrated for his outspoken opposition to psychosurgery. Most importantly, however, let us simply understand this: In recalling his work through these years, and particularly his efforts to isolate the repository of human memory, he was factually raising a crucial philosophic question. That is, when we attempt to explain all human memory in terms of purely physical phenomena, we will ultimately find ourselves staring at the singular flaw in the whole of the Western scientific creed. Namely, no diagram of the human brain can account for all we are capable of remembering (much less imagining). It was not for nothing, then, that William Alanson White remarked, in response to Ron’s memory calculations, “You have just laid to waste the entire foundation of psychiatric and neurological theory.”

Today, of course, psychologists, psychiatrists, neurologists et al., continue to turn themselves inside out in an effort to propose theories broad enough to explain human memory in purely physical terms. (One of the latest involves a model of nonlocalized, or scattered memory traces along synaptic contacts so that memories are superimposed upon one another, while another holds that memory is recreated through dynamic neural interplay.) But in either case, questions Ron posed in 1932 are still not answerable within a wholly material context. Hence the increasingly frequent admissions from the scientific community that perhaps, after all, as Ron puts it, “man, as a learned whole, knew damned little about the subject.”1

Notes

  1. CSI. (n.d.) On the Rediscovery of the Human Soul. Retrieved from http://web.archive.org/web/20130603223102/http://www.ronthephilosopher.org/phlspher/page26.htm ↩

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Article: A Word On Rediscovering The Human Soul (n.d.)

As a word of general background, let us add a few salient points: Although events recounted here mark the commencement of Ron’s philosophic search, he had previously spent several years, as he elsewhere put it, “poking an inquisitive mind” into related fields. Of special note, were his early psychoanalytic studies with United States Naval Commander Joseph Cheeseman Thompson, who, incidentally, had been the first United States military officer to study under Freud in Vienna, and among the first to enter Freudian theory into the field of ethnology. Also bearing mention was Ron’s very early friendship with the deeply spiritual Blackfeet tribesmen in and around his home in Montana, and what amounted to folkloric studies with a locally famous medicine man. The point, in both cases: well before his arrival at George Washington University, Ron had pondered much. Finally, and as referenced here, Ron had also spent nearly two years in a prerevolutionary China and, in fact, had been among the first Westerners after Marco Polo to gain entrance into forbidden Tibetan lamaseries scattered through the southern hills of Manchuria.

Regarding “The Rediscovery of the Human Soul,” let us add that in referencing the “formidable and slightly mad” chief of George Washington University’s Psychology Department, he is actually speaking of Dr. Fred August Moss, infamous among students for trick questions and the running of rats through gruesome electrical mazes. Meanwhile the “very famous psychiatrist” who reviews Ron’s calculations on human memory capacity was none other than William Alanson White, then superintendent of Washington, DC’s St. Elizabeth’s Hospital and still celebrated for his outspoken opposition to psychosurgery. Most importantly, however, let us simply understand this: In recalling his work through these years, and particularly his efforts to isolate the repository of human memory, he was factually raising a crucial philosophic question. That is, when we attempt to explain all human memory in terms of purely physical phenomena, we will ultimately find ourselves staring at the singular flaw in the whole of the Western scientific creed. Namely, no diagram of the human brain can account for all we are capable of remembering (much less imagining). It was not for nothing, then, that William Alanson White remarked, in response to Ron’s memory calculations, “You have just laid to waste the entire foundation of psychiatric and neurological theory.”1

Notes

  1. A Word On Rediscovering The Human Soul, (n.d.). ronthephilosopher.org. Retrieved on 26 April 2010 from http://www.ronthephilosopher.org/phlspher/page26.htm ↩

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Article: A Word on Rediscovering the Human Soul (n.d.)

I have been engaged in the investigation of the fundamentals of life, the material universe and human behavior,” wrote L. Ron Hubbard of his larger philosophic journey towards Dianetics and Scientology, and proceeded to reference a search “down many highways, through many byroads, into many back alleys of uncertainty.” In a further explanation of that search is the introduction and first chapter to a retrospective, “The Rediscovery of the Human Soul.”

Begun in 1956, but never completed, the manuscript effectively tells of all that preceded what appears in this publication. As a word of general background, let us add a few salient points: Although events recounted here mark the commencement of Ron’s philosophic search, he had previously spent several years, as he elsewhere put it, “poking an inquisitive mind” into related fields. Of special note, were his early psychoanalytic studies with United States Naval Commander Joseph Cheeseman Thompson, who, incidentally, had been the first United States military officer to study under Freud in Vienna, and among the first to enter Freudian theory into the field of ethnology. Also bearing mention was Ron’s very early friendship with the deeply spiritual Blackfeet tribesmen in and around his home in Montana, and what amounted to folkloric studies with a locally famous medicine man. The point, in both cases: well before his arrival at George Washington University, Ron had pondered much. Finally, and as referenced here, Ron had also spent nearly two years in a prerevolutionary China and, in fact, had been among the first Westerners after Marco Polo to gain entrance into forbidden Tibetan lamaseries scattered through the southern hills of Manchuria.

Regarding “The Rediscovery of the Human Soul,” let us add that in referencing the “formidable and slightly mad” chief of George Washington University’s Psychology Department, he is actually speaking of Dr. Fred August Moss, infamous among students for trick questions and the running of rats through gruesome electrical mazes. Meanwhile the “very famous psychiatrist” who reviews Ron’s calculations on human memory capacity was none other than William Alanson White, then superintendent of Washington, DC’s St. Elizabeth’s Hospital and still celebrated for his outspoken opposition to psychosurgery. Most importantly, however, let us simply understand this: In recalling his work through these years, and particularly his efforts to isolate the repository of human memory, he was factually raising a crucial philosophic question. That is, when we attempt to explain all human memory in terms of purely physical phenomena, we will ultimately find ourselves staring at the singular flaw in the whole of the Western scientific creed. Namely, no diagram of the human brain can account for all we are capable of remembering (much less imagining). It was not for nothing, then, that William Alanson White remarked, in response to Ron’s memory calculations, “You have just laid to waste the entire foundation of psychiatric and neurological theory.”

Today, of course, psychologists, psychiatrists, neurologists et al., continue to turn themselves inside out in an effort to propose theories broad enough to explain human memory in purely physical terms. (One of the latest involves a model of nonlocalized, or scattered memory traces along synaptic contacts so that memories are superimposed upon one another, while another holds that memory is recreated through dynamic neural interplay.) But in either case, questions Ron posed in 1932 are still not answerable within a wholly material context. Hence the increasingly frequent admissions from the scientific community that perhaps, after all, as Ron puts it, “man, as a learned whole, knew damned little about the subject.”1

Notes

  1. CSI. (n.d.)  A Word on Rediscovering the Human Soul. Retrieved from http://www.ronthephilosopher.org/phlspher/page26.htm ↩

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FBI: Letter from Scientology executive John Galusha to FBI (1954)

FROM THE FILES OF THE FBI #1241

HUBBARD ASSOCIATION OF SCIENTOLOGISTS INTERNATIONAL

806 North Third Street
Phoenix, Arizona

June 12, 1954

Better Business Bureau
834 North Central Avenue
Phoenix, Arizona

Gentlemen:

For your interest, the Hubbard Association of Scientologists, an Arizona Corporation, has brought about certain changes in Scientology, and of which we would like to acquaint you.

Scientology is described as a science of knowingness. It is actually a modern approach, using mathematics and physics, to the philosophic subject of epistemology. The goal of Scientology is to bring about greater capabilities in human beings such as increases in recognition, memory, and reaction time. Such a science would of course address various phenomena such as psychosomatic illness, aberration and behavior.

The subject of Scientology is largely the work of L. Ron Hubbard, author and scientist, who began his work in 1932 while a student of nuclear physics at George Washington University in Washington, D.C. Hubbard was also trained in psycho-analysis in Washington, D.C. by Commander Tompson, (M.C.) U.S.N. who had studied personally with Freud and who instituted psycho-analysis in the U.S. Navy for use in flight surgery. Hubbard was also trained by Dr. William Alan White, then superintendent of St. Elizabeth’s, the government asylum at Washington.

Hubbard’s interest in the mind was from the standpoint of physical energy and, later, anthropology. A member of the Explorer’s Club in good standing for eighteen years, Hubbard has led several expeditions and has widely studied, in Asia, Alaska and Latin America barbaric cultures for what they might reveal concerning the motivations of humanities. In World War II he served with distinction as a naval officer and was selected to Naval Civil Affairs by reason of his knowledge of the Oriental psychology.

In 1947 Hubbard published a book for the Gerontological Society and the American Medical Association called “Scientology A New Science.” Politely received, the date yet remained unstudied and so unused and Hubbard eventually followed this original publications [sic] with an article in the Explorer Club professional journal. This article attracted the attention of many people, amongst them members of the Russian government. Hubbard saw a need to release his work in more detailed form and, received an offer from Hermitage House, Inc., one of the better publisher of psychiatric texts, he consented to write a formal book.

Here, if anywhere, Hubbard erred. Hermitage House insisted on a popularized version and a more popular name for the subject (Dianetics) and Hubbard, foseeing [sic] no more than a few thousand copy sale, agreed. Hermitage House, altering the manuscript and writing a new introduction (a fact which became the subject of a suit) unwisely chose to publish an article about “Dianetics” by Hubbard in a pulp magazine. Hubbard, as in the case of almost any nuclear physicist, often wrote, for amusement science fiction. Hermitage House desired to capitalize on this fact to gain a sale amongst those who were familiar with Hubbard’s name.

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The book, called “Dianetics: Modern Science of Mental Health” startled the publishing world, and Hubbard, by climbing high into the best-seller listing of the New York Times and staying there for months. Such instant popularity found Hubbard unprepared for the floods of mail and pleas for help.

Hubbard, interested only in research, financially independent without such royalties, was glad to listen to a proposal from on C. Parker Morgan and his publisher to let them form a Foundation to service this demand. Seven trustees, of which Hubbard was only one, formed on June 1, 1950 the Hubbard Dianetic Research Foundation of Elizabeth, New Jersey. Hubbard gave the[?] book and its royalties and returned to his own pursuits.

This organization, however, pressed heavily upon him for lectures and disturbed his own routine. Yet the corporation insisted on growing, forming other corporations in Illinois, California and Hawaii, each with a duplicate directorate.

In November, 1950 Hubbard became convinced that the corporation was not sound and that it would not attain to its professed goal of helping people. He attempted to withdraw his name from it and was variously inveighed against. He had only one vote in seven. Forced to leave it in possession and continued use of his name, he retired in December to Palm Springs, California where he set up a modest research laboratory. Although he did not seek them, many people began to come to him in Palm Springs. This seriously impaired the business of the Foundation such [illegible word] that in Los Angeles for Hubbard charged nothing.

A.E. van Vogt, the principal mover in the Los Angeles Foundation and others were intensely provoked at Hubbard’s withdrawal. Hubbard’s wife, from whom he had been separated, also became incensed at him. For public appearance she had been a Foundation director. With the obvious coming failure of the Foundations and with it a failure of the income she drew from i[?] she threatened Hubbard with public scandal if he did not support the Foundations.

Hubbard, busy writing a new book, refused to lend any credence to these threats or those of the Elizabeth board and went to Cuba where he completed a 125,000 word book in the next many weeks. As their young child had always been under his, not her mother’s care, the child accompanied him.

True to her threats and those of the Foundation trust[?] a great deal of scandal was stirred up. A receivership was gai[?] in Los Angeles by this woman and the trustees to seize control [?] the Foundations and many statements were made to the press.

Hubbard made no statements of any kind during all this period and when he became aware that they had been made, ordere[?] his separated wife to him, had her sign a confession to perjury (copy enclosed) and applied for and received a divorce from her without alimony to her.

Meanwhile the Elizabeth Foundation over which Hubbard had never had power beyond his personality, sold itself to one Don G. Purcell, an oilman in Kansas.

Purcell moved the Foundation to Wichita, Kansas and Hubbard, having completed his book, went to Kansas to settle various affairs.

Considering that Purcell wished only to make money from Dianetics, Hubbard sought to reform the attitude of the Foundation To accomplish this he supported himself in Kansas by writing and lecturing and finally, after a few months, unable

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to bring about a good public presence on the part of the Foundation and Purcell, he resigned from all connections in early 1952 and refused Purcell and others any further permission to use his name or work.

Purcell’s answer was to file for bankruptcy within one month conceiving that the Foundations could not continue without Hubbard’s support. Purcell bought the Foundations from bankruptcy as his personal property shortly after and continued them in business, but, unable to use Hubbard’s name or additional work, the organization The Dianetics Foundation of Kansas came to exist only as a shell, quite inactive today.

After resigning in early 1952, Hubbard came to Phoenix to visit his parents, liked the city and with his wife Mary Sue whom he married early in 1952, settled here. He opened a quiet office which became that fall (1952) the Hubbard Association of Scientologists. He had reverted “Dianetics” back to its original name, Scientology.

This organization was founded by some five hundred people in various parts of the world who had long been interested in Hubbard’s work. Publishing a few books locally and issuing twice a month, the Journal of Scientology, the HAS has continued a quiet carrer [sic] in Arizona. It has opened up branch offices in Camden, New Jersey and London, England. Th[?] association exists to publish material related to behavior to train qualified people in Scientology.

The HAS is the first organization in the field of “Dianetics” and Scientology to be controlled by Hubbard. It pays its bills promptly as any Phoenix business firm with which it deals can attest. Although any organization dealing with behaviour can attract hangers-on, there has been no consequently of this in the HAS. Hubbard’s policy of quiet, orderly business and investigation is clearly manifested in the gneral [sic] good repute of the HAS in Phoenix.

In so far as possible the HAS has sought to associate itself with steady and reliable people. It does permit its name and the name Scientology to be used by autonomous organizations, Such, called associates or groups, exist in many ci[?] They use HAS materials and pay a membership fee but otherwise have no connection. Whey [sic] they err financially or seem to hurt HAS repute, their membership is cancelled. This has happened recently in Los Angeles. The HAS has no other control over such persons.

The addresses of the HAS are 806 North Third Street Phoenix, Arizona, 507 Market Street, Camden, New Jersey, 163 Holland Park Avenue, London, England. The Camden and London offices are run by committees.

The HAS, under the management of Hubbard, has a two year record of good repute and responsibility. It is aware, as is Hubbard, that the 1950 blatant use of Hubbard’s name by early Foundations has often reflected against HAS progress. It is aware of the mountains of publicity generated by the sudden and strange popularity of a book. The HAS is also awa[?] that it is the first organization controlled by Hubbard and t[?] it enjoys good public reputation as well as good credit. It is content to pay its way, has no great ambition to riches and builds solidly as it goes.

The HAS recently rented quarters at 401-A East Roosevelt and 616 North Third Street. The latter address was once occupied by a psychologist, Dr. Gordon Beckstead, who was in no way connected with the HAS.

Awakening recently to the fact that many of its interested people were ministers, the HAS has assisted them to form churches such as the Church of American Science and the Church of Scientology. Also, when friends of Hubbard in Europe

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pointed out to him that the home organization of psycho-analysis, the Freudian Institute of Vienna, was now in the Russian zone of Austria and desired removal, Hubbard helped finance the organization of the Freudian Foundation of America” to be offered to those in Vienna should they desire to avail themselves of it. In the latter and in the churches, the HAS has no further control or interest.

As Scientology is proving it can do much for disabled veterans and others such as they, the HAS may soon make Scientology available to the disabled as a public service.

The HAS business gross is about $10,000 a month. It has no profits or dividends. It finances the processing, with Scientology of indigent and disabled people.

There is no broadly stated medical opinion of Scientology, mainly because it does not in any way intend or pretend to encroach upon medicine. Its field in [sic] the study of Knowledge itself and its benefits are more closely allied to philosophy and religion than to medicine or psychology. If one “gets well” in the process of knowing more about himself or Mankind the benefit derived from knowledge gained, not treatment received.

Aside from offering public services, the firm two-year policy of the HAS will continue to be followed. To neither defend nor attack on the public stage but to keep [illegible words] house, financially and ethically sound.

Sincerely,

Board of Directors
Hubbard Association of Scientologists

[signed] John Galusha
by John Galusha, Secretary

Notes

  1. Galusha, J., (1954, 12 June). Letter to the FBI. Retrieved on 19 March 2010 from http://www.xenu.net/archive/FBI/fbi-124.html. ↩

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Lecture: Know to Sex Scale: The Mind and the Tone Scale (1954)

[A]fter he [Freud] worked there on mystery for a long time, why he got up into sex. And then he stressed sex very heavily, and before he had gone too long with his libido theory, he discovered himself into the eatingness band. And the, he parked psychiatry right there as of 1924.

For instance, William Allen White once said to me, “Well I don’t think that this sexual fixation which Freud had was entirely embracive of everything, because it’s obvious that if you put somebody down at the table who was very hungry. A man, let’s say, we put him at a table. He’s very hungry. And we stand a naked woman in front of him. And we put a plate of food before him, that he would eat the food. And maybe he, after he has eaten the food, why he will become interested in the woman. But he will not become interested in the woman until he’s eaten the food. So it’s very obvious that eating has more to do with the problem than sex.”

Well that was William Allen White, he’s a very brilliant man. He was the director of St. Elizabeths. But; that’s the government institution. He nevertheless though, they just stopped right there. They had observations, and the big argument was whether or not eating or sex formed the basic line. And the funny part of it was, is they never looked back at mystery again. Neither did Freud. He fooled around with his oedipus complexes and so forth, and didn’t realize he would be in far more of a mystery than anybody could possibly assimilate.

[…]

We look over their own histories, all the people engaged in that. Jung, Adler, Freud himself, and so forth. And we don’t find any of these men anything like sympathetic toward activity. They, they, by the way, you see, I knew, I knew people, and the people who were trained by these people. And, if there was anything they were in awe of, it was somebody who engaged in sports. So this fellow was phenomenal to them. They knew this was very good somehow or another, but they couldn’t quite put their finger on it.

And to this day it is enough to tell a psychiatrist that, and prove to him, that you are very energetic and engaged in sports, to have him dismiss you immediately as being completely sane. Only that’s just, bing. He just says, “Well, I…” He just goes into apathy right at that point. That’s the truth.

The…it was an interesting thing, for instance, to William Allen White. And Commander Thompson. Both of them, where I was concerned, that I wasn’t very interested in sitting around figuring about this stuff, and didn’t seem to be terribly interested in the insane. And I still wanted to know something about the human mind and how it worked.

You see, a mind mis-working was their level of acceptance. And just knowing how a mind worked, as a piece of information, was quite different. This was a different look. An entirely different look. And they decided that I could never possibly have been serious, or never at any time was really serious about it, most of the time because I spoke jokingly, rather facetiously about some of these things.

And particularly because I was always tearing around the countryside doing something in the field of sports. If I was to be located anyplace it’d be down on the golf links, at least. And they couldn’t be found down on the golf links themselves.1

Notes

  1. Hubbard, L. R. (1954, 4 June). Know To Sex Scale: The Mind And The Tone Scale. Sixth American Advanced Clinical Course,   (6ACC-37). Phoenix, Arizona. ↩

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Lecture: Universe: Basic Definitions (1954)

My father was a naval officer, shipped around various places. Well thought of. It was a calm world. I didn’t have any business worrying about this sort of a problem, because it wasn’t a personal problem. Whether people went mad or stayed sane was very, very little to me. It meant really nothing. And I figured everything in the world’s all nailed down.

Well, here’s the very problem of thinkingness itself with which we are dealing continually in the field of science, not nailed down—not even vaguely nailed down. Nobody even adventuring to solve it. Well, how can you go anyplace in the field of physics if you don’t know the smallest unit of energy? How small can energy get?

Here was a stumbler. Here was a big idea there—sitting there, of “There must be more in the field of physics than we know about. And if there is so much more in the field of physics than we know about we must be studying one tiny little piece of the spectrum.” Therefore, what is the field of physics? It has demonstrated that the human mind evidently uses and stores energy smaller than anything we know about. Well, I went around in circles for a while and threw the whole problem in the ashcan and went on with my studies in an orderly fashion. Perfectly happy to observe Brownian movements and other things.

And I had, however, a little more background on it. Commander Thompson had studied with Freud and he was a good friend of mine and he talked to me a great deal about having psychoanalysis. So I went back and reviewed a bunch of the stuff which he’d talked to me about and studied it over again. Hopeful, you see, that there was some clue there.

Well, there wasn’t any clue there. This was not… this was not the sort of orderly thinking which can be embraced by a solid science like physics. And… because physics may have a great many things wrong with it, but it does have this: it of necessity continues to be reasonable. It insists on workability. It won’t take wild shots and theories just on their face value. These things have to work. And that is the one thing which physics can contribute. Things have to work in the real universe. You either get an effect or you don’t. You can’t guess that you get an effect, you see. An engineer building a tunnel can’t just guess that he’s built a tunnel. When the train goes through the thing, it will either go through a tunnel or hit a solid mountain. And it’s not healthy to hit solid mountains with trains. You get fired for having such things happen.

So the point is, is here we have a test of workability, which of course is a whole methodology of thought.

Well, I went over to a fellow over at Saint Elizabeth’s, William Allen White. I talked to him for a little while and I became… He was very reasonable fellow, nice guy. He’d been a friend of mine before this, by the way, and a very, very nice fellow. And we were having a very informal discussion this way and that, and he was unfortunate enough however to throw me a few titbits which tended to put me in my place about the field of the human mind, you see.

So I sat down and proved to him that the human mind couldn’t possibly remember anything. Demonstrated it to him conclusively. And he looked at this and the man went almost white. He was a very brilliant man. He had no difficulty in assimilating this material. But he had just been presented with the fact that if the mind does run on energy, if it is contained in the body, if neurons do think, if people do remember, if there’s life at all, the human brain has very little to do with it.

Well, of course I might very well have upset the man more than necessary because this is not necessarily a horribly world-shaking conclusion, but William Allen White chose to consider it so. And here was the greatest man in his day, on the subject of the human mind, being utterly confounded. Why was he being confounded? He was looking at the scientific methodology of physics suddenly applied to the field of the mind. And of course, it’s like taking a bright, sharp, new sword that nobody knew was there and just slicing everything up. It was a great shock.

“Well, you know,” he said “if you care to,” he said, “you go on with this.” He said, “It’s out of my depth already.” He says, “You realize nobody in medicine is trained in mathematics. Nobody is trained in physics, logic, geometry, energy, any one of these things.”

And he said, “What you’ve got in front of you there seems to prove that the research of the mind itself belongs in the field of mathematics, energy, geometry, not in the field of philosophy and speculation.” Quite interesting. He gave up the ghost. I don’t think he ever did much more research after that either.

But it wasn’t until 1938 that I had any kind of an inkling of what was going on. In 1938 I found out there was something wrong with hypnotism.1

Notes

  1.   Hubbard, L. R. (1954-04-07). Universe: Basic Definitions. 5ACC, (5ACC-07, 5404C07). Phoenix, AZ. ↩