Universe (up to 2013)

When this blog started in 2010, the subject of looking was, obviously, the universe. The universe that we perceive is the copy in the mind of the unknowable out there. It is made up of thought.

(2010)

  1. Beginning (June 26, 2010)
  2. The Nature of Existence (July 2, 2010)
  3. Viewing the Beginning (July 4, 2010)
  4. Philosophical Beginning (July 10, 2010)
  5. Time (July 29, 2010)
  6. Something and Nothing (September 3, 2010)
  7. Knowable and Unknowable (September 5, 2010)
  8. A Bird’s Eye View (October 8, 2010)

(2011)

  1. The Nature of Knowledge (April 17, 2011)
  2. The Paradox of Unknowable (May 8, 2011)
  3. The Algebra of Unknowable (May 18, 2011)
  4. Definition of Unknowable (June 25, 2011 )
  5. Intuition or Gibberish? (October 8, 2011)
  6. Research into Unknowable (November 3, 2011)
  7. What is Unknowable? (November 10, 2011)
  8. The Factors of Unknowable (November 13, 2011)
  9. The Unknown Influence (December 10, 2011)
  10. Infinity and Unknowable (December 17, 2011)

(2012)

  1. More on Unknowable (February 11, 2012)
  2. Meghalaya’s Living Bridges – Incredible India (November 18, 2012)
  3. Freedom versus Slavery (February 4, 2012)
  4. A Perspective on World war II (October 20, 2012)
  5. Preference for America by Other Countries (December 1, 2012)

(2013)

  1. The Overview Effect (May 10, 2013)
  2. A New Model of Universe (August 1, 2013)
  3. The Premise of KHTK (August 10, 2013)
  4. Abstraction and Reality (August 27, 2013)
  5. The Unknowables (November 5, 2013)

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KHTK Looking (2010-2013)

This blog started in 2010 with the subject of LOOKING. The earliest posts were deleted upon being updated, but some of their translations in Spanish and Italian have survived.

(2010)

  1. Introduction to Looking (June 18, 2010)
  2. Perception (June 18, 2010)
  3. Unstacking (June 19, 2010)
  4. Experiencing (June 19, 2010)
  5. Exercises in Looking Set I (June 19, 2010)
  6. Summary of Looking (June 19, 2010)
  7. Attention (June 20, 2010)
  8. Comments on Looking (August 7, 2010)

(2011)

  1. From Unconsciousness to Knowing (January 1, 2011)
  2. Exercises in Looking Set II (February 13, 2011)
  3. The Psychology of Free Association (March 19, 2011)
  4. Talk and Relief (March 26, 2011)
  5. The Psychology of Fantasy (March 27, 2011)
  6. Approach to Looking #1 (March 28, 2011)
  7. Approach to Looking #2 (April 12, 2011)
  8. Memory & Recall (July 31, 2011)
  9. Observation, Experience and Looking (December 10, 2011)
  10. Some Directed Processes (December 13, 2011)
  11. The Basics of Meditation (old) (December 25, 2011)

(2012)

  1. KHTK Exercise Set 1 (old) (May 4, 2012)
  2. KHTK Exercise Set 2 (old)
  3. KHTK Exercises based on Buddhism (old)
  1. KHTK Axiom Zero (October 27, 2012 )
  2. KHTK Axiom One
  3. KHTK Axiom Two
  4. KHTK Axiom Three
  5. KHTK Axiom Four
  6. KHTK Axiom Five
  7. KHTK Axiom Six
  8. KHTK Axiom Seven
  9. KHTK Axioms: A Work in Progress
  10. KHTK Axioms: A Work in Progress #2
  1. Penetrating Mystery (January 7, 2012)
  2. Introduction to KHTK (old-1) (April 3, 2012)
  3. The Basics of Looking (April 6, 2012)
  4. The Mechanics of Looking (April 6, 2012)
  5. The Practice of Looking (June 27, 2012)
  6. Introduction to KHTK (old-2) (June 30, 2012)
  7. The Context of KHTK (June 30, 2012)
  8. KHTK Looking: An Overview (October 22, 2012)

(2013)

  1. KHTK 1A: LOOKING: INTRODUCTION (February 20, 2013)
  2. KHTK 1B: LOOKING vs. THINKING
  3. KHTK 1C: LOOKING: THE MIND
  4. KHTK 1D: LOOKING: PRACTICE
  5. KHTK 2A: EXPERIENCING: INTRODUCTION
  6. KHTK 2B: EXPERIENCING: THE MIND
  7. KHTK 2C: EXPERIENCING: PRACTICE
  8. KHTK 2D: EXPERIENCING: ADVANCED EXERCISES
  9. KHTK 2E: EXPERIENCING: SUMMARY
  10. KHTK 3A: ATTENTION: INTRODUCTION
  11. KHTK 3B: ATTENTION: THE PHYSICAL ENVIRONMENT
  12. KHTK 3C: ATTENTION: THE MISSING FACTOR
  13. KHTK 3D: ATTENTION: THE MIND
  14. KHTK 3E: ATTENTION: SUMMARY
  15. KHTK 4A: VIEWPOINT: INTRODUCTION
  16. KHTK 4B: VIEWPOINT: THE FILTER
  17. KHTK 4C: VIEWPOINT: THE GUIDE
  18. KHTK 4D: VIEWPOINT: SUMMARY
  19. KHTK 5A: STILL BODY
  20. KHTK 5B: POSTURES OF THE BODY
  21. KHTK 5C: MOVEMENTS OF THE BODY
  22. KHTK 5D: THE BODY: SUMMARY
  1. Knowledge & Inconsistency (February 2, 2013)
  2. KHTK Exercises based on Scientology (February 17, 2013)
  3. Early KHTK Exercises (February 25, 2013)
  4. Handling Deep-seated Regrets (March 17, 2013)
  5. Handling Deep-seated Confusions (March 19, 2013)
  1. KHTK Axiom #0: The Absolute (old) (November 8, 2013)
  2. KHTK Axiom #1: The Relative (old)
  3. KHTK Axiom #2: Awareness (old)
  4. KHTK Axiom #3: Space-time (old)
  5. KHTK Axiom #4: Objects (old)
  6. KHTK Axiom #5: Existence (old)
  7. KHTK Axiom #6: The Universe (old)
  8. KHTK Axiom #7: Location (old)

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The Eastern View of Logic

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Reference: Subject: Logic

The videos above provide an Eastern view of Logic.

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The Logics (Scientology)

Reference: Subject: Logic

The Logics were written by L. Ron Hubbard from a summary of information which began in November of 1938 and were published in 1951. They have never varied since that time.

The Logics form a gradient scale of association of facts necessary to understand and resolve any problem. They can be used to predict behavior and clarify the entire field of thought. The Logics are a method of thinking and could be called ‘how to think.’ In fact, the basic common denominators of all education can be found in the Logics.

Vinaire’s Comment:

The basis of logic is the ONENESS of reality. In other words, logic is determined by the continuity, consistency and harmony of reality. Any discontinuity, inconsistency or disharmony is considered an anomaly and illogical. The process of logic involves postulating and making projections to resolve the anomalies. 

The purpose of the mind is to use logic to duplicate reality, and evolve it further. The conclusions of the mind must be continuous, consistent and harmonious with reality for its logic to be correct. The mind focuses on detecting or conceiving anomalies, so that it can resolve them to achieve its purpose.

In the following comments, the mind is visualized as a matrix of data that is energized by the impulse to evolve. These postulates about reality, logic and mind lead to some revisions in Hubbard’s logics.

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SCIENTOLOGY LOGIC 1: Knowledge is a whole group or subdivision of a group of data or speculations or conclusions on data or methods of gaining data.

Knowledge is a representation of reality. Reality is continuous, consistent and harmonious. The knowledge attempts to duplicate that reality. Knowledge, being discrete, may be looked upon as a matrix of data elements. All data elements are related to each other. Where gaps exist in these relationships, they are filled by postulates, projections, assumptions and speculations. 

Reviewed Logic 1: Knowledge is a matrix of discrete data elements that attempts to duplicate and express continuous reality.

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SCIENTOLOGY LOGIC 2: A body of knowledge is a body of data, aligned or unaligned, or methods of gaining data.

A body of knowledge, which is gained from experiencing reality, is a matrix of discrete data elements. Data elements that are aligned shall have no anomalies, but anomalies shall accompany unaligned data. An anomaly is defined as any violation of the integrity of reality, such as, discontinuity (missing data), inconsistency (contradictory data), or disharmony (arbitrary data).

Reviewed Logic 2: A body of knowledge is a matrix of data elements that have anomalies as it does not fully duplicate reality.

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SCIENTOLOGY LOGIC 3: Any knowledge which can be sensed, measured or experienced by any entity is capable of influencing that entity.

COROLLARY: That knowledge which cannot be sensed, measured or experienced by any entity or type of entity cannot influence that entity or type of entity.

An entity that senses, measures and experiences reality is also part of that reality. It is essentially converting reality into knowledge. Reality, entity and knowledge are, therefore, part of the same system and influence each other.

Reviewed Logic 3: Any knowledge which can be sensed, measured or experienced by any entity is capable of influencing that entity and vice versa.

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SCIENTOLOGY LOGIC 4: A datum is a symbol of matter, energy, space or time, or any combination thereof, in any universe, or the matter, energy, space or time itself, or any combination thereof, in any universe.

In an earlier version of this logic (PDC Tape 14), Hubbard says, “A datum is a facsimile of states of being, states of not being, actions or inactions, conclusions or suppositions in the physical or any other universe.” Hubbard also says, “[a datum is] anything of which one could become aware, whether the thing existed or whether he created it. (Scn 8-8008)”. The reality may be described in terms of matter, energy, space and time that are infused with an impulse to evolve. An entity is part of this reality and not separate from it.

More simply, a datum describes a portion of reality, which has physical and spiritual dimensions.

Reviewed Logic 4: A datum is a symbol of reality and consists of both physical and spiritual dimensions.

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SCIENTOLOGY LOGIC 5: A definition of terms is necessary to the alignment, statement and resolution of suppositions, observations, problems and solutions and their communication.

DEFINITION: Descriptive definition: one which classifies by characteristics, by describing existing states of being.

DEFINITION: Differentiative definition: one which compares unlikeness to existing states of being or not-being.

DEFINITION: Associative definition: one which declares likeness to existing states of being or not-being.

DEFINITION: Action definition: one which delineates cause and potential change of state of being by cause of existence, inexistence, action, inaction, purpose or lack of purpose.

The definition can be descriptive, differentiative, associative or an action definition. A definition makes a data element definite, distinct or clear, so it can be related and aligned more readily with other elements of the data matrix.

Reviewed Logic 5: A definition makes a data element definite, distinct or clear, so it can be related and aligned more readily with other elements in the data matrix.

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SCIENTOLOGY LOGIC 6: Absolutes are unobtainable. 

A matrix of discrete data elements, no matter how refined, can only be an approximation of the continuous reality. It can never be a perfect duplicate.

Reviewed Logic 6: Absolutes are unobtainable. 

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SCIENTOLOGY LOGIC 7: Gradient scales are necessary to the evaluation of problems and their data. 

This is the tool of infinity-valued logic: Absolutes are unobtainable. Terms such as good and bad, alive and dead, right and wrong are used only in conjunction with gradient scales. On the scale of right and wrong, everything above zero or center would be more and more right, approaching an infinite rightness, and everything below center would be more and more wrong, approaching infinite wrongness. All things assisting the survival of the survivor are considered to be right for the survivor. All things inhibiting survival from the viewpoint of the survivor can be considered wrong for the survivor. The more a thing assists survival, the more it can be considered right for the survivor; the more a thing or action inhibits survival, the more it is wrong from the viewpoint of the intended survivor.

COROLLARY: Any datum has only relative truth.

COROLLARY: Truth is relative to environments, experience and truth.

A continuous reality can be represented only by a gradient of values like on a scale. A temperature scale provides degrees of hotness or coldness. Similarly, there can be a scale that provides degrees of rightness or wrongness. A gradient scale is an application of infinite-valued logic. A two-valued system, such as, “either good or bad” is deals with absolutes that are not possible. Gradient scales may be applied to terms like good and bad, alive and dead, healthy and sick, etc. Similarly, true and false can never be absolute. Any datum has only relative truth.

Reviewed Logic 7: Gradient scales are necessary to the evaluation of problems and their data. Any datum has only relative truth.

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SCIENTOLOGY LOGIC 8: A datum can be evaluated only by a datum of comparable magnitude. 

A datum represents an element of reality. Any element of reality is a continuous part of a whole. Similarly, a datum is a connected node of a matrix. It doesn’t exist singularly on its own. It gets its meaning from its connections. For example, the Western concept of God gets its meaning with respect to all Creation. Similarly, the Eastern concept of Brahma (Universal viewpoint) gets its meaning from things being there to be viewed. The concepts of God and Brahma are of comparable magnitude.

Reviewed Logic 8: A datum can be evaluated only by a datum of comparable magnitude. 

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SCIENTOLOGY LOGIC 9: A datum is as valuable as it has been evaluated.

A standalone datum has no value. It has value only when it is part of a gradient scale, or of a matrix because it is evaluated from its connections and comparisons. In the absence of actual evaluation a datum may be assigned any arbitrary value, but that would only generate an anomaly. 

Reviewed Logic 9: A datum is as valuable as it has been evaluated.

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SCIENTOLOGY LOGIC 10: The value of a datum is established by the amount of alignment (relationship) it imparts to other data.

The more alignment a datum imparts to other data the more basic and valuable that datum is. The datum, “All reality is continuous, consistent and harmonious,” imparts a great amount of alignment to all other data. The greater is the alignment of data, the simpler it is to resolve any doubts and perplexities among surrounding data.

Reviewed Logic 10: The value of a datum is established by the amount of alignment (relationship) it imparts to other data.

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SCIENTOLOGY LOGIC 11: The value of a datum or field of data can be established by its degree of assistance in survival or its inhibition to survival.

The complexities have increased greatly as the dynamics have evolved from the universe all the way down to the individual. With increased complexity, varied capabilities have come about. For example, at the level of the universe there is only a general impulse to evolve. Whereas, at the level of the individual we find intelligent use of logic. The universe Is evolving and so is data along with it.

Reviewed Logic 11: The value of a datum or field of data is established by the alignment it brings to the efforts toward greater evolution.

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SCIENTOLOGY LOGIC 12: The value of a datum or a field of data is modified by the viewpoint of the observer.

The observer is the entity that senses or observes the reality and “translates” it into a datum of knowledge. Viewpoint is the window that the observer employs to observe. The broader is the viewpoint the better is the completeness of observation and translation of reality into knowledge.

Reviewed Logic 12: The value of a datum or a field of data is modified by the viewpoint of the observer.

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SCIENTOLOGY LOGIC 13: Problems are resolved by compartmenting them into areas of similar magnitude and data, comparing them to data already known or partially known, and resolving each area. Data which cannot be known immediately may be resolved by addressing what is known and using its solution to resolve the remainder.

The purpose of logic is to resolve anomalies (discontinuities, inconsistencies and disharmonies). So we list the most obvious anomalies in a situation and locate the area where they abound. This narrows down the area of the situation. We then look more closely at this area and repeat the same cycle. In other words, we now list the anomalies in this area of the situation and locate the smaller region where they abound. A few repetitions of this cycle will narrow down the situation to the key anomaly, which, when resolved will also resolve other anomalies, and, maybe, the whole situation.

Reviewed Logic 13: Problems are resolved by narrowing down a situation to the key anomaly, which, when resolved will also resolve other anomalies, and, possibly, the whole situation.

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SCIENTOLOGY LOGIC 14: Factors introduced into a problem or solution which do not derive from natural law but only from authoritarian command aberrate that problem or solution.

The most basic of all natural laws is the continuity, consistency and harmony of reality. Other natural laws must comply with this basic requirement of reality. Any factor that does not derive from these natural laws, shall obviously generate anomalies when introduced into a problem or solution. Such factors are usually introduced by authoritarian command.

Reviewed Logic 14: Factors introduced into a problem or solution which do not derive from natural law but only from authoritarian command aberrate that problem or solution.

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SCIENTOLOGY LOGIC 15: The introduction of an arbitrary into a problem or solution invites the further introduction of arbitraries into problems and solutions.

Introduction of an arbitrary would be postulating something totally new in a situation in the hope that it might lead to something. It is like coming up with a theory to explain something. When an arbitrary is introduced other changes are made to accommodate it. It it doesn’t work then the original arbitrary may not be suspected to be the problem.

Reviewed Logic 15: The introduction of an arbitrary into a problem or solution invites the further introduction of arbitraries into problems and solutions.

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SCIENTOLOGY LOGIC 16: An abstract postulate must be compared to the universe to which it applies and brought into the category of things which can be sensed, measured or experienced in that universe before such postulate can be considered workable.

When applying an abstract postulate to a situation, one should be able to generate patterns with it that can be sensed, measured, or experienced. Only then one should  employ that postulate. For example, ONENESS of reality is an abstract postulate. When applying it to a scientific theory, we must show that any experiments based on that theory provide actual results that are consistent with the predictions of that theory .

Reviewed Logic 16: An abstract postulate must provide to an area, where it is going to be applied, patterns that can be sensed, measured, or experienced before such postulate can be considered workable. 

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SCIENTOLOGY LOGIC 17: Those fields which most depend upon authoritative opinion for their data least contain known natural law.

People holding authoritative opinions do not care about natural laws or about the alignment of data to natural laws. They may even reject those statements, which actually align with natural laws, as in the case of Galileo. An area of knowledge that is replete with authoritative opinions is religion, and there we find most anomalies.

Reviewed Logic 17: Those fields which most depend upon authoritative opinion for their data can be found to abound in anomalies.

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SCIENTOLOGY LOGIC 18: A postulate is as valuable as it is workable.

When exploring unknown areas one postulates and makes projections; and then verifies the conclusions for continuity, consistency and harmony. A postulate is something taken as self-evident or assumed without proof as a basis for reasoning. To be workable, a postulate must impart alignment to known data and be consistent with the natural laws of the universe. The postulate would then be found to be valuable in resolving anomalies.

Reviewed Logic 18: A postulate is as valuable as it resolves anomalies.

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SCIENTOLOGY LOGIC 19: The workability of a postulate is established by the degree to which it explains existing phenomena already known, by the degree that it predicts new phenomena which when looked for will be found to exist, and by the degree that it does not require that phenomena which do not exist in fact be called into existence for its explanation.

A workable postulate not only resolves anomalies related to existing phenomena, but it also predicts new phenomena which when looked for will be found to exist. It does not require that phenomena which do not exist be called into existence. For example, the postulate, “Reality is ONE, and may be treated as continuous, consistent and harmonious,” has been found to be workable.

On the other hand, Hubbard’s postulate, “It is now considered that the origin of MEST lies with theta itself, and that MEST, as we know the physical universe, is a product of theta,” requires that Theta and MEST be considered as real things, whereas, they were originally dreamed up as categorizations of reality for convenience. This postulate is unworkable.

Reviewed Logic 19: The workability of a postulate is established by the degree to which it explains existing phenomena already known, by the degree that it predicts new phenomena which when looked for will be found to exist, and by the degree that it does not require that phenomena which do not exist in fact be called into existence for its explanation.

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SCIENTOLOGY LOGIC 20: A science may be considered to be a large body of aligned data which has similarity in application and which has been deduced or induced from basic postulates.

Scientific theories are postulated to explain existing phenomenon and to predict new phenomenon. When that new phenomenon is discovered but found to be slightly different from prediction, it helps to update the theory. It may go as far as updating the original postulate. This happened when the Newton’s postulates were updated by Einstein’s theory of Relativity.

Reviewed Logic 20: A science may be considered to be a large body of aligned data which has similarity in application and which has been deduced or induced from basic postulates.

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SCIENTOLOGY LOGIC 21: Mathematics are methods of postulating or resolving real or abstract data in any universe and integrating by symbolization of data, postulates and resolutions.

Mathematics is a type of logic that is mechanical in nature. It is based on certain postulates. It provides abstract patterns and matches them with the patterns in the universe to discover more fundamental patterns.

Reviewed Logic 21: Mathematics is mechanical logic based on certain postulates. It provides abstract patterns and matches them with the patterns in the universe to discover more fundamental patterns.

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SCIENTOLOGY LOGIC 22: The human mind is an observer, postulator, creator and storage place of knowledge.

The human mind by definition includes the awareness unit of the living organism, the observer, the computer of data, the spirit, the memory storage, the life force and the individual motivator of the living organism. It is used as distinct from the brain which can be considered to be motivated by the mind.

The human mind is a matrix made up of perceptual elements that approximates the reality of the universe. The patterns in this matrix approximate the patterns in the universe. The complexity of these patterns resulting from infinite feedback loops generates the human awareness. Added complexity generates awareness of awareness and the sense of “I” or observer.

The infinite rapidity at which appropriate circuits activate at every moment makes the awareness very intimate and not mechanical. It is a very sophisticated expression of the primal impulse to evolve through the mechanism of the body. Thus, “I” has a structure much more sophisticated than any mathematics we know. From this comes ideas, such as, spirit, observer, postulator, creator, etc. The life force is the primary impulse to evolve.

The mental matrix is supported by the structure of the brain. The well assimilated and indexed data matrix then provides data storage,  memory and conclusions automatically.

Reviewed Logic 22: The human mind is a data matrix that resolves anomalies by approximating the reality of the universe. The underlying life force is the primal impulse to evolve. From the sophistication of the human mind comes self-awareness, and the ideas of spirit, observer, postulator, creator, etc. Supported by the structure of the brain the human mind provides data storage,  memory and conclusions.

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SCIENTOLOGY LOGIC 23: The human mind is a servomechanism to any mathematics evolved or employed by the human mind.

POSTULATE: The human mind and inventions of the human mind are capable of resolving any and all problems which can be sensed, measured or experienced directly or indirectly.

COROLLARY: The human mind is capable of resolving the problem of the human mind. The borderline of solution of this science lies between why life is surviving and how life is surviving. It is possible to resolve how life is surviving without resolving why life is surviving.

A servomechanism is an automatic device for controlling large amounts of power by means of very small amounts of power and automatically correcting the performance of a mechanism. Hubbard calls the human mind a servomechanism. He postulates that the human mind is capable of resolving any and all problems of evolving, which include the problems of the human mind itself. 

Reviewed Logic 23: The human mind is capable of resolving any and all problems of evolving, which include the problems of the human mind itself. 

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SCIENTOLOGY LOGIC 24: The resolution of the philosophical, scientific and human studies (such as economics, politics, sociology, medicine, criminology, etc.) depends primarily upon the resolution of the problems of the human mind.

The basic problem of the human mind is its inability to see things as they are, from which come all other problems. Only when these problems of the human mind are resolved can the problems resulting from the philosophical, scientific and human studies (such as economics, politics, sociology, medicine, criminology, etc.) be resolved fully.

Reviewed Logic 24: The resolution of the philosophical, scientific and human studies (such as economics, politics, sociology, medicine, criminology, etc.) depends primarily upon the resolution of the problems of the human mind.

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Hubbard’s Note:

The primary step in resolving the broad activities of man could be considered to be the resolving of the activities of the mind itself. Hence, the Logics carry to this point and then proceed as axioms concerning the human mind, such axioms being substantiated as relative truths by much newly discovered phenomena. The ensuing axioms, from Logic 24, apply no less to the various “ologies” than they do to de-aberrating or improving the operation of the mind. It should not be thought that the following axioms are devoted to the construction of anything as limited as a therapy, which is only incidental to the resolution of human aberration and such things as psychosomatic illnesses. These axioms are capable of such solution, as has been demonstrated, but such a narrow application would indicate a very narrow scope of view.

Vinaire’s Comments:

The broad activities of man and the activities of the mind resolve in conjunction with each other. The data in these Logics is sufficient to start resolving the problems of the human mind through the process of Subject Clearing. The subsequent axioms are designed to bring about better understanding of the overall universal matrix and the mind, which may further accelerate the resolution of the human problems.

The Scientology Axioms

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JUDAISM: Meaning in Justice

Reference: Judaism

Note: The original text is provided below.
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The Prophetic Principle can be put as follows: The prerequisite of political stability is social justice, for it is in the nature of things that injustice will not endure.

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Summary

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Comments

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Original Text

It is to a remarkable group of men whom we call the prophets more than to any others that Western civilization owes its convictions (1) that the future of any people depends in large part on the justice of its social order, and (2) that individuals are responsible for the social structures of their society as well as for their direct personal dealings. 

When someone today is referred to as a prophet or is said to prophesy, we think of a soothsayer—someone who foretells the future. This was not the original meaning of the world. “Prophet” comes from the Greek word prophetes, in which pro means “for” and phetes means “to speak.” Thus, in its original Greek, a prophet is someone who “speaks for” someone else. This meaning is faithful to the original Hebrew. When God commissions Moses to demand from Pharaoh the release of his people and Moses protests that he cannot speak, God says, “Your brother Aaron shall be your prophet” (Exodus 7:1). 

If for the Hebrews the generic meaning of the word prophet was “one who speaks on the authority of another,” its specific meaning (as used to refer to a distinctive group of people in the biblical period) was “one who speaks for God.” A prophet differed from other men in that his mind, his speech, and occasionally even his body could become a conduit through which God addressed immediate historical conditions.

A review of the prophetic movement in Israel shows it not to have been a single phenomenon. Moses stands in a class by himself, but the prophetic movement passed through three stages, with the divine working differently in each of them. 

The first is the stage of the Prophetic Guilds, of which the ninth and tenth chapters of First Samuel provide one of the best glimpses. In this stage prophecy is a group phenomenon. Prophets are not here identified as individuals because their talent is not an individual possession. Traveling in bands or schools, prophecy for them was a field phenomenon that required a critical mass. Contemporary psychologists would consider it a form of collective, self-induced ecstasy. With the help of music and dancing, a prophetic band would work itself into a state of frenzy. Its members would lose their self-consciousness in a collective sea of divine intoxication. 

There was no ethical dimension to prophecy in this guild stage. The prophets assumed that they were possessed by the divine only because the experience brought an inrush of ecstatic power. In the second stage, ethics entered. This was the stage of the Individual Pre-Writing Prophets. Being alive and in motion, prophecy now began to launch individuals like rockets from the bands that formed their base. Their names have come down to us—Elijah, Elisha, Nathan, Micaiah, Ahijah, and others—but as they were still in the pre-writing stage, no books of the Bible carry their names. Ecstasy still figured large in their prophetic experience, and power, too, for when “the hand of the Lord” visited these men they outran chariots for thirty miles and were caught up from the plains and cast on mountaintops. But two things were different. Though these prophets too had a guild base, they could receive the divine visitation while they were alone. And second, the divine spoke through them more clearly. No longer did it manifest itself as an overpowering emotion only. Emotion backed God’s demand for justice. 

Two episodes from the Bible may be drawn from many to make this point. One is the story of Naboth who, because he refused to turn over his family vineyard to King Ahab, was framed on false charges of blasphemy and subversion and then stoned; as blasphemy was a capital crime, his property then reverted to the throne. When news of this travesty reached Elijah, the word of the Lord came to him, saying, “Go down to meet Ahab king of Israel. Say to him, ‘Thus says the Lord. You have killed and taken possession. In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood’” (1 Kings 21:18–19). 

The story carries revolutionary significance for human history, for it is the story of how someone without official position took the side of a wronged man and denounced a king to his face on grounds of injustice. One will search the annals of history in vain for its parallel. Elijah was not a priest. He had no formal authority for the terrible judgment he delivered. The normal pattern of the day would have called for him to be struck down by bodyguards on the spot. But the fact that he was “speaking for” an authority not his own was so transparent that the king accepted Elijah’s pronouncement as just. 

The same striking sequence recurred in the incident of David and Bathsheba. From the top of his roof David glimpsed Bathsheba bathing and wanted her. There was an obstacle, however: she was married. To the royalty of those days this was a small matter; David simply moved to get rid of her husband. Uriah was ordered to the front lines, carrying instructions that he be placed in the thick of the fighting and support withdrawn so he would be killed. Everything went as planned; indeed, the procedure seemed routine until Nathan the prophet got wind of it. Sensing immediately that “the thing that David had done displeased the Lord,” he went straight to the king, who had absolute power over his life, and said to him: 

Thus says the Lord, the God of Israel: “You have struck down Uriah with the sword, and have taken his wife to be your wife, [so] I will raise up trouble against you within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun. For you did it secretly; but I will do this thing before all Israel. Because you have utterly scorned the Lord, the child that is born to you shall die.” (2 Samuel 12:7, 9, 11–12, 14) 

The surprising point in each of these accounts is not what the kings do, for they were merely exercising the universally accepted prerogatives of royalty in their day. The revolutionary and unprecedented fact is the way the prophets challenged their actions. 

We have spoken of the Prophetic Guilds and the Individual Pre-Writing Prophets. The third and climactic phase of the prophetic movement arrived with the great Writing Prophets: Amos, Hosea, Micah, Jeremiah, Isaiah, and the rest. Again at this stage, ecstasy was not absent from the prophetic experience; Ezekiel 1–3, Jeremiah 1, and Isaiah 6 (where the prophet “saw the Lord, high and exalted”) are among the most impressive theophanies on record. The Pre-Writing Prophets’ ethical emphasis, too, continued, but here there was an important development. Whereas a Nathan or an Elijah perceived God’s displeasure at individual acts of flagrant injustice, an Amos or an Isaiah could sense God’s disapproval of injustices that were less conspicuous because they were perpetrated not by individuals through specific acts but were concealed in the social fabric. Whereas the Pre-Writing Prophets challenged individuals, the Writing Prophets challenged corruptions in the social order and oppressive institutions. 

The Writing Prophets found themselves in a time that was shot through with inequities, special privilege, and injustices of the most flagrant sort. Wealth was concentrated in the hands of rich grandees, paupers were branded like cattle and sold as slaves, and debtors were traded for a pair of shoes. It was a world in which masters punished their slaves at will, women were subjugated to men, and unwanted children were abandoned to die in lonely places. 

As a threat to the contemporary social health of the body politic, this moral delinquency was one important fact of Jewish political life at the time, but there was another. Danger within was matched by danger from without; for, sandwiched between the colossal empires of Assyria and Babylonia to the east, Egypt to the south, and Phoenicia and Syria to the north, Israel and Judah were in danger of being crushed. In similar situations the other peoples of the region assumed that outcomes rested on the relative strengths of the national gods involved—in other words, on a simple calculus of power in which questions of morality were irrelevant. Such an interpretation, however, drains opportunity, and hence meaning, from such situations. If eventualities are strictly determined by power, there is little that a small nation can do. The Jews resisted this reading, out of what we have targeted as their unquenchable passion for meaning. Even where it seemed almost impossible to do otherwise, they refused to concede that any event was meaningless in the sense of leaving no room for a creative response involving a moral choice. Thus, what other nations would have interpreted as simply a power squeeze, they saw as God’s warning to clean up their national life: establish justice throughout the land, or be destroyed.

Stated abstractly, the Prophetic Principle can be put as follows: The prerequisite of political stability is social justice, for it is in the nature of things that injustice will not endure. Stated theologically the point reads: God has high standards. Divinity will not put up forever with exploitation, corruption, and mediocrity. This principle does not contradict what was said earlier about Yahweh’s love. On the whole the prophets join the psalmists in speaking more of love than of justice. Later, a Rabbi was to describe the relationship between the two as follows: 

A king had some empty glasses. He said: “If I pour hot water into them they will crack; if I pour ice-cold water into them they will also crack!” What did the king do? He mixed the hot and the cold water together and poured it into them and they did not crack. Even so did the Holy One, blessed be He, say: “If I create the world on the basis of the attribute of mercy alone, the world’s sins will greatly multiply. If I create it on the basis of the attribute of justice alone, how could the world endure? I will therefore create it with both the attributes of mercy and justice, and may it endure!”

The prophets of Israel and Judah are one of the most amazing groups of individuals in all history. In the midst of the moral desert in which they found themselves, they spoke words the world has never been able to forget. Amos, a simple shepherd but no straw blown north by accident; instead, a man with a mission, stern and rugged as the desert from which he came; a man with all his wits about him and every faculty alert, crying in the crass marketplace of Bethel, “Let justice roll down like waters, and righteousness like a mighty stream.” Isaiah, city-bred, stately, urbane, eloquent, but no less aflame with moral passion, crying out for one “who will bring forth justice in all the earth.” Hosea, Micah, Jeremiah—what a company they make! The prophets come from all classes. Some are sophisticated, others as plain and natural as the hillsides from which they come. Some hear God roaring like a lion; others hear the divine decree in the ghostly stillness that follows the storm. 

Yet one thing is common to them all: the conviction that every human being, simply by virtue of his or her humanity, is a child of God and therefore in possession of rights that even kings must respect. The prophets enter the stage of history like a strange, elemental, explosive force. They live in a vaster world than their compatriots, a world in which pomp and ceremony, wealth and splendor count for nothing, where kings seem small and the power of the mighty is as nothing compared with purity, justice, and mercy. So it is that wherever men and women have gone to history for encouragement and inspiration in the age-long struggle for justice, they have found it more than anywhere else in the ringing proclamations of the prophets.

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