DIANETICS: The “Demons”

Reference: Hubbard 1950: Dianetics TMSMH

These are some comments on the chapter “The ‘Demons’” from  DIANETICS: THE MODERN SCIENCE OF MENTAL HEALTH.

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Comments on
The “Demons”

A bona-fide demon is one who gives thoughts voice, or echoes the spoken word interiorly, or who gives all sorts of complicated advice like a real, live voice exteriorly. Such “demons” appeared in Dianetics research. This was a strange phenomenon, which Hubbard found to be pretty common among people. He found that a dianetic demon is a parasitic mental circuit that is derived entirely from words contained in engrams. 

What appears as a demon possessing a person is actually an engram of that person dramatizing itself.

Many people, when they look inward for some answer, hear a voice inside their head that seem to answer their question. This is an engram (unassimilated trauma) demanding the person to listen and obey its orders. Such “listen to me” demon is common in the society, which is to say this, engram circulates widely. After it is keyed-in, the individual thinks “out loud,” which is to say, he puts his thoughts into language. Some people find a voice inside their head criticizing them all the time. 

All the chatter going inside one’s head is the result of mental circuits set up by the engrams.

These circuits are formed when the engram compartments off part of the mental matrix. The engram reduces the intellect of the person. When a person resists the actions of the engram, it eventually makes him ill one way or another. 

According to Hubbard, there is another class of demons that don’t permit certain things to be said or done. These are parasitic circuits that are created from phrases contained in engrams, such as, “Never say can’t!” “Never talk back to your elders,” or “You can’t talk here. Who said you could talk?” 

Any of these engramic phrases that create “demons” (parasitic circuits) might produce a stammerer.

There are thousands of cliches in any language which, when literally taken, mean quite the opposite from what the speaker intends. Such cliches can enter engrams and enforce themselves on the behavior of the person with moronic literalness under the threat of pain, emotion, and “unconsciousness.” Phrases in engrams, such as, “you can’t see,” “you can’t hear,” can inhibit or obstruct that ability. Any perception can be occluded in recall by engrams. 

According to Hubbard, any disability can be traced back to phrases in the engrams.

This is the dianetic theory of Hubbard. This theory is found to be limited when applied. However, there is no doubt that there are unassimilated perceptions that can corrupt the circuits of the mental matrix, and seriously affect a person’s thinking, behavior and well-beingness. When such perceptions are finally assimilated, miraculous improvements can occur in a person’s condition.

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DIANETICS AXIOMS 81 to 90

The next ten axioms of Dianetics are also presented here. These axioms were put together by Hubbard to demonstrate the preciseness of Dianetics. Revisions are proposed based on consistency with Buddhism.

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DN AXIOM 81: Sanity consists of optimum randomity.

Randomity is the misalignment of the efforts of an organism through the internal or external efforts by other forms of life or the material universe, and is imposed on the physical organism by counter-efforts in the environment. A counter-effort is any effort that the environment can exert against you. 

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DN AXIOM 82: Aberration exists to the degree that plus or minus randomity exists in the environment or past data of an organism, group or species, modified by the endowed self-determinism of that organism, group or species.

Plus or minus randomity is too much or too little misalignment of the efforts of an organism. Past randomity within the group or species is passed on to the organism.

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DN AXIOM 83: The self-determinism of an organism is determined by its THETA endowment, modified by minus or plus randomity in its environment or its existence.

“THETA endowment” shall essentially be the energy structure of the organism.

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DN AXIOM 84: The self-determinism of an organism is increased by optimum randomity of counter-efforts.

A counter-effort is any effort that the environment can exert against you. 

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DN AXIOM 85: The self-determinism of an organism is reduced by plus or minus randomity of counter-efforts in the environment.

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DN AXIOM 86: Randomity contains both the randomness of efforts and the volume of efforts. (Note: An area of randomity can have a great deal of confusion, but without volume of energy, the confusion itself is negligible.)

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DN AXIOM 87: That counter-effort is most acceptable to an organism which most closely appears to assist its accomplishment of its goal.

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DN AXIOM 88: An area of severe plus or minus randomity can occlude data on any of the subjects of that plus or minus randomity which took place in a prior time. (Note: Shut-off mechanisms of earlier lives, perceptics, specific incidents, etc.)

Plus or minus randomity prevents the assimilation of perceptions. The person is, therefore, not aware of those perceptions. It may shut-off earlier similar perceptions.

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DN AXIOM 89: Restimulation of plus, minus or optimum randomity can produce increased plus, minus or optimum randomity respectively in the organism.

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DN AXIOM 90: An area of randomity can assume sufficient magnitude so as to appear to the organism as pain, according to its goals.

Too much or too little randomity is not assimilated in the mental matrix. It is felt only as pain when it thwarts the person’s goals.

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Summary of Axioms

Randomity is necessary for evolution to occur, but it must be within a tolerable range. Too much or too little randomity adversely affects the organism in terms of reducing its awareness and abilities. Pain is an indicator of too much or too little randomity. As the organism evolves, its ability to handle randomity improves.

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