The Kingdom of Hubbard



While I continue to revere what I see as the best in the work of L. Ron Hubbard, my own personal quest for truth compels me to acknowledge that although LRH threw open a door that had remained closed for eons, he did not forthrightly go through the door, but  indeed stood back. I have written about this before, describing it in terms of LRH’s unwillingness to address fully the question of the Eighth Dynamic. He opened a door towards the fulfillment of ARC and KRC on all dynamics, but stepped back from that door in order to focus on his own First Dynamic. And his focus on the First Dynamic was aberrant: what he chose to focus on was a false or inverted First Dynamic, something he had to protect, to build up with force, something that used proud, arrogant, brute violence to overcome his perceived and beloved ‘opposition,’ something that began again to covet the power of authority, the acclaim of slaves, and the glitter of gold. It is very possible that this false First Dynamic is also, or points to, an inverted Eighth. I consider that this false First Dynamic of his came with him into this lifetime, has been with him for many lifetimes, and will remain with him until he submits himself to his own ethics and integrity. When he does come to submit himself thus, we must be gentle with him; his personal shame may be overwhelming. We must surely be supremely grateful that he was able to be exterior to that falseness as long as he was.

In order to illustrate further this contrast between what he almost achieved and what he spurned in favour of his own untruth, I would like to show how his basic achievements firstly follow in very holy footsteps and, secondly, have taken the universal and eternal quest for Truth a huge step forward. I will state again and again that in this universal and eternal quest for Truth, he has proved himself to be a giant amongst giants.

I propose to take some words that have come to us from some of those old giants of the universal and eternal quest, and to show their connection with aspects of the technology that LRH developed—or more exactly, with the Axioms of Scientology as they form the basis of the technology he developed (and may have developed with substantial help from others, from time to time). I apologize in advance for any offense caused to a lover of one sacred tradition or other which I will not mention here. I know well that in every sacred tradition there are great wisdoms which could illustrate what I am after as well as the passages I have chosen. I am limited by considerations of time and space—and by lack of scholarship.

A Selection from the Beatitudes

A ‘beatitude’ is a statement or ascription of supreme blessedness or of supreme enlightenment in a degree of bliss; in Scientology terms it would be the highest degree of ARC and KRC possible.

The Beatitudes is a series of such statements given by Jesus Christ in the Sermon on the Mount. Although no words of Christ have come to us first-hand, only by third-party transcription from memory ( we have to suppose), these Beatitudes have such a ring of undeniable authenticity and spiritual authority that I feel we must accept them as having come directly from a giant, and from no third party. I approach these words not as a committed and involved Christian per se, but independently (to the extent I am able) of any and all dogma or established structure. There is in my opinion only one temple suitable for the celebration of such men as Christ, and that is the individual untrammeled heart acting out in the individual’s life.

The first Beatitude states: “Blessed are the poor in spirit: for theirs is the Kingdom of Heaven.”

The statement gives me a bit of a problem with regard to the word ‘poor.’ I would like to know more about the word it translates. However, it is not difficult to figure out that the ‘poor in spirit’ have to be those who have no spiritual pretensions of any kind, who are not pretending to be something greater or different than what they are, having self-respect grounded in truth and reality, not in fancy or ambition. In other words, they are deeply honest and thus open to communication and to enlightenment.

What can the ‘Kingdom of Heaven’ be? To me, the kingdom of heaven is whatever the truth is for you as you embrace, not some other’s truth, but your very own. It doesn’t matter to me if your truth is tiny in the scheme of things, or eternal and universal. If it’s truth you arrive at or which reveals itself to you because you are ready for it, it’s the kingdom of heaven. When you live it out in life, when you share it with others, you are living and sharing your kingdom of heaven; when we all do this, we all live in that kingdom together.

In auditing, we could call it a cognition, a release, a new level of awareness or of being, a win of any kind—small or huge. All these things come about because the practitioner successfully ran some process, derived from the Axioms of Scientology, to help the client either to remove from his or her consciousness some unwanted and unhelpful mechanisms, or to regain control of some innate but hitherto unproductive or inhibited ability. In other words, the practitioner helps the client move closer to his or her very own truth, or to restore his or her own purity of being, closer to beingness not only without pretension but also based on truth and reality (not fancy or ambition). The practitioner forwards Christ’s wish.

The purpose of Hubbard’s system of Ethics is that the person subjected to Ethics gets honest with himself in order to begin or to resume participation in winning as an individual or as a member of the group, or both. In doing the formulas, and the amends projects, one gets rid of the pretensions that got one into Ethics trouble. With Ethics out, one can enter no kingdom of heaven.

Pure Scientology, based entirely and only on the Axioms of Scientology, is the only approach I know of that focuses absolutely on Truth. The auditor-being is the only practitioner I know of who can and does enter into an agreement with the client-being that together they dedicate themselves to the client-being’s Truth and to nothing else. This being the case, Hubbard created a Bridge from Christ’s vision and intention across to the whole world–and, eventually, to the universe and to all universes.

The fourth Beatitude states: “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.”

The OED defines ‘righteousness’ as: “conformity of life or conduct to the requirements of the divine or moral law.” In our context, we take it to be conformity of life and conduct to the requirements of highest individual personal truth and integrity. It doesn’t matter to me if an individual’s truth and integrity requires him to conform to what he takes to be divine law. It’s perfectly legitimate sessioning to use it to become a better Christian, Muslim, Jew, Buddhist, or Whatever, as long as the client honours his or her own truth in and out of session. It’s perfectly legitimate for me to audit a client who wants to conform better to religious or moral law; I assume that in helping him on his path to this end he will progress also in reaching towards his own personal truth.

Granted that the practitioner applies Ethics as he or she needs to, and assuming that the client’s hunger and thirst is for conformity with his or her own highest integrity as an ethical being, what greater blessing can there be than a technology which effectively achieves that conformity, and a practitioner trained to deliver it? What other technology or approach comes anywhere near the blessings available through the correct use of the Axioms of Scientology? Hubbard has brought this Beatitude closer to realization in this world than any other single human being.

The fifth Beatitude is: Blessed are the merciful: for they shall obtain mercy.”

Who is more merciful than the practitioner who makes it safe for the client to expose every one of his or her hidden misdeeds? And who receives such confessions without a shred of evaluation or invalidation? And asks for Earlier Similar until the chain is exhausted and clean? And finds more chains and cleans them until the client is again bright and shiny with a cleared conscience, restored to unrestrained self-respect and self-trust? Where is the alternative that can achieve a like result? LRH had faults and failings (as we all do) but in producing such a product he stands with the most merciful in any universe.

The sixth Beatitude: Blessed are the pure in heart: for they shall see God.”

Those who have no pretensions, whose hearts are free from untruth and selfishness, from attachment to the material and ephemeral, see themselves for who they are in all their own natural beauty, and know that they are in themselves a reflection of or emanation from Godness and are capable of unity with the transcending Truth that underlies all of the diversity of life.

Life as we must live it today makes such purity all but impossible without skilled help,  and even the contemplation of such purity equally difficult. The practitioner using the disciplines of the application of Scientology, and applying the Axioms of Scientology, creates a space that facilitates an experience in which the client can approach and see and appreciate his or her own natural beauty in his or her own natural truth. In making this experience possible, Hubbard is following in the footsteps of Christ, and the practitioner is serving both.

The seventh Beatitude: “Blessed are the peacemakers: for they shall be called children of God.”

The practitioner, whether applying auditing technology or ethics technology, or both, is helping the client be at peace with himself or herself, and to be at peace with the world around him or her. There is not one conflict in the world, in the past, present, or future, that a practitioner could not effectively help resolve if permitted by all concerned to help restore group ethics and individual truth.

There is not one technology more worthy of the respect and practice of any and every religious organization, structure, and establishment, in order that it may fulfill the most basic and urgent mandates of its founder or founders. The proper place for such a technology is in the hands of the parsons, priests, ministers, rabbis, imams, and all other religious officers throughout the world. Without it, their work, as regards the spiritual wellbeing of the ordinary people around them, is largely pretense. [I do not mean to disrespect in any way the courage and sacrifice of those who dedicate their lives to reducing, for ordinary people, the terrible burdens of social and political abuse. Nor do I mean to put down any technology that does produce a good result.]

The eighth and last Beatitude is: “Blessed are those which are persecuted for righteousness’ sake: for theirs is the Kingdom of Heaven.”

I include this Beatitude only to remind all those of us who get discouraged by the bad name that Scientology has acquired for itself in the world due to activities that may have nothing to do with us personally, that that bad name is no reason not to apply the Axioms of Scientology in correctly-managed sessions, or to apply Scientology as it applies to one’s situation and integrity, that there is nothing to be ashamed of in being honest, and that as order proceeds into life, confusion flies off. In conforming to one’s highest truth and integrity, the important thing is not what others might think of what we are doing, but that we do it anyway.

Jesus Christ was a very great and very enlightened being. He perceived and he communicated. He did not have tools to give to us that would have helped us achieve what he wanted for us. He pointed out what we have to do; he couldn’t tell us how to achieve it universally. Hubbard supplied tools for the job.

The Buddha

The Buddha, like Jesus, did not leave for us words that were written as he spoke them or that he wrote down. Others relayed what they recalled of what he said. In due course one set of relayers put in writing what they considered they had received. The Buddha is said to have said:

“Mistaking the false for the true,

And the true for the false,

You overlook the heart

And fill yourself with desire.

“See the false as false,

The true as true.

Look into your heart,

Follow your nature.”

(translated by Thomas Byrom: ‘Dhammapada,’ Shambhala Pocket Classics)

Neither was the Buddha able to leave tools that we could all use in order to see the false as false, the true as true, to look into our hearts and to follow our nature. If he had, we would have been using them. Neither Buddha nor Christ were familiar with what Hubbard calls the reactive mind, that part of our beingness that makes it impossible for us on our own to look honestly and cleanly at the false and the true, and to look into our hearts as deeply as we must. But as we sit in session with our practitioners, we sift the true from the false, we look into our hearts, we discover our nature, and we recover the power to be true to ourselves again.

In helping us this way, the practitioner is helping us follow the excellent advice of the Buddha. How would the world change if a small majority of us were able always to see the false as false, the true as true, to see and follow our own natures? What is to prevent this from happening?

In doing the job, the practitioner is helping the Buddha as well as Christ, and helping the sane core of LRH, and helping each of them very directly and effectively. In helping these beings, the practitioner allies him or herself with the most profound, truthful, sacred, strong, and loving intentions in Life. Blessed indeed is the practitioner, and very well may his or her own sessions run.

From The Upanishads

The Upanishads are a collection of verses and other writings first put to paper some 3500 years ago. How far back they go in oral tradition no one knows. The Upanishads sing of a reality beyond the obvious and material that anyone can be conscious of and live in by following an inner search.

A passage from one Upanishad, quoted in Eknath Easwaran’s “God Makes the Rivers to Flow,” (, an anthology of sacred texts, caught my attention. It is a translation by Eknath Easwaran. The passage struck me for a number of reasons. The first is that it describes in fairly accurate and comprehensive terms what we know as theta and the thetan. The verses refer to ‘the Self,’ a translation of the Sanskrit term ‘Atman,’ which is the immanent aspect of the Godhead that is within all creatures:

“The Self is one. Ever still, the Self

Is swifter than thought, swifter than the senses.

Though motionless, he outruns all pursuit.

Without the Self, never could life exist.

“The Self seems to move, yet is ever still.

He seems far away, yet is ever close.

He is within all, and he transcends all.

“The Self is everywhere. Bright is the Self,

Indivisible, untouched by sin, wise.

Immanent and transcendent, he it is

Who holds the cosmos together.”

[Immanent: that aspect of the Godhead that is within the individual creature, an inherent part of the individual.

Transcendent: that aspect of the Godhead that is beyond the individual, beyond the physical, beyond any material reality; the ultimate reality, the ultimate Truth, the source of existence.]

Poetic and beautiful thoughts are these, spoken and written so long ago by wise and perceptive people, yet it was not until the end of the twentieth century that a man was able to define the spirit precisely, accurately, and truthfully enough to evolve from his definitions a technology to free the spirit from its own traps. Until Hubbard isolated his Axioms, only the most able and most keyed-out could attain spiritual freedom; everybody else has been too enturbulated by on thing or another to attain the fullest freedoms reachable. Even for those able to attain remarkable spiritual freedom, one has to wonder how subject they are to key-ins and further enturbulation by unaddressed masses on the case.

Here I should point out my belief that auditing and training in themselves do not lead one to the highest spiritual freedoms. Most of the auditing processes we have produce what Hubbard called ‘negative gain.’ They remove unwanted and restrictive impediments to awareness and ability. Although Hubbard produced a considerable body of ‘creative processes’ designed to directly increase spiritual abilities, he was not able to integrate them fully into his whole toolbox. Therefore the value of Scientology processing is that it helps the being remove the traps and impediments that prevent or limit the being’s exploration of 7th and 8th Dynamic truth. When the impediments are gone, the exploration of 7th and 8th Dynamic truth is so much easier and fruitful. If exploration calls up hitherto undetected impediments, we revert to the suitable Hubbard approach to remove it.

Considering the wisdoms of the Upanishads and of the Vedic hymns of which they are a part (not that I am familiar with all of them, by any means), I see Hubbard’s work again as complementary to what has gone before, even so long ago. Although he may not have directly forwarded spiritual exploration to the extent that those ancient wise people did, he uncovered the mechanism that prevents most from attaining their fullest potential spiritual awareness—the reactive mind. And he made brave efforts to help people own and be at cause over that mechanism. If one accepts that the reactive mind exists and is the great impediment to awareness, then Hubbard’s discovery of it has changed life profoundly, universally, and beneficially.

But Hubbard’s work is nothing without its application to people. In accepting the roles of auditor or facilitator, the practitioner is undertaking to forward the work of changing life profoundly, universally, and beneficially. In this way, the auditor or facilitator or practitioner takes his or her place in the world on a very equal footing with any minister of religion, any high priest, any religious officer, any governor or administrator, any educator, any academic or philosopher. As the potential producer of enlightenment (given the client’s desire to cooperate), the practitioner, whatever label we give him or her, lives and works squarely within a tradition that transcends all other traditions, all other labels. There is not one power on Earth that can honestly deny the honest practitioner such a place in the world. There is hardly one other kind of professional that will willingly sit down in front of another human being with the intention (let alone the skills) to firstly hold a position of sanity and secondly to explore with the other being the fullest extent of that being’s own private hell, in order that the being may restore his or her own sovereignty in his or her own universe.

More from the Ancients

Within the passage quoted, from Eknath Easwaran’s anthology of sacred texts, “God Makes the Rivers to Flow,” is more, simple, basic wisdom that has impressed me. In the following verse, the poet refers to ‘the Lord.’ The Lord seems to be another aspect of the Self, or another name for the Self. Bearing in mind what the poet already told us about the Self, we can follow him or her here:

“In dark night live those for whom the Lord

Is transcendent only. In night darker still,

Those for whom he is immanent only.

But they for whom he is transcendent

And immanent cross the sea of death

With the immanent and enter into

Immortality with the transcendent.

So have we heard from the wise.”

The mystic tells us here that if we believe only that Godness exists far away from ourselves and has no relationship with our inner selves, we live in darkness. And that if we believe that whatever is within us is the only Godness there is, we live in even greater darkness. Hubbard, in his Axioms, implies that he perceives Theta as being transcendent as well as immanent, since he gives Theta characteristics that are universal—all Theta and every thetan has the characteristics Hubbard describes. However, that concept was to Hubbard either simply theoretical, or one he choose not to embrace, for he did not embrace the transcendental aspect of Theta at all.

He focused on the thetan only as an immanent entity. And he lived out his life seemingly as an individual fighting against huge odds; he could not see himself, apparently, as allied with any other being to any great degree, or as receiving support and strength from any transcendent source.

I do not feel that we should be too too surprised at what must seem to be a terrible dichotomy, that the being who is capable of developing a technology that can help any being  in any universe arrive at the truth, internal or external, and thus arrive at a full personal relationship with the highest immanent and transcendent truth, made the personal choice to use his abilities to empower his own false First Dynamic. We must not imagine that the being, single or composite, who had the identity of L. Ron Hubbard for one lifetime, had spent only that one lifetime on his personal path. He must have spent many lifetimes on that path, and that path brought him to the point where, as LRH, he could tell us what he told us.

Neither can we be surprised that in coming to this point on his path, he had negativity within him. To demand that he had to be perfect is nonsense. To discount his accomplishment and contribution because he was and is imperfect is silly. Like every other being, he has had his track of experiences, existence after existence. Like every other being, he has had his disappointments, disasters, his moments of great pain and deep unconsciousness. He, like us all, has had his reactive mind.

It would have been impossible for him to have reached such enlightenment that he could formulate the Axioms, without the entirety of any and all unexamined untruth in his reactive mind manifesting itself in his being. Had his work not been authentic, that negativity would not have hit him. Before we criticize him for making what we have to think is a bad choice to focus on the immanent, and upon a false First Dynamic, we must acknowledge him for having the courage to make the decision to take that step of developing the Axioms in the teeth of the negativity that was yelling at him to do no such thing. In going ahead with his work, he did the right thing by all of us, by all of his predecessors in the most sacred tradition, by the universe, and by transcendent Truth. In due course, he will address and handle the negativity he pulled in by doing the right thing. Are we ready to support him as he addresses his negativity?

Let us grant him the beingness to be who and what he is and to be on the path that he is on.

We will never be the poorer for it.

Who amongst us dare cast stones at him?

© Kenneth G. Urquhart 2004


~ by Kenneth Urquhart on 10 J 2009.

2 Responses to “The Kingdom of Hubbard”

  1. Dear Ken,

    this is the most soothing article I ever read about Hubbard. Your love and justice for him is stunning and I could not but follow your feelings for the man who might not want to know really what came in the wake of his existence.

    You write: “The auditor-being is the only practitioner I know of who can and does enter into an agreement with the client-being that together they dedicate themselves to the client-being’s Truth and to nothing else.”

    From your bio, I am almost sure that you personally know John Galusha, don’t you? He developped Idenics from what he learned with Hubbard – and as far as I studied that, it fulfills that same pure dedication. I discovered Idenics over the website – and you might know that in the meanwhile anyway.

    Are you familiar with what Galusha developped?

    My very best, Fidelio

  2. Perfect! It was just what I needed and wanted. Thank you very much.

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