FREEZONE BIBLE ASSOCIATION TECH POST MINISTERIAL COURSE - PART 2/2 ************************************************** This is the Ministerial Course Course Pack as issued and delivered in the 1980 - 1985 time frame. NOTE: With the following exceptions, all documents are reproduced exactly as issued. All italicized or bold characters and underlines have been omitted from this reproduction. Only minor spelling errors have been corrected. If you have questions about the content of an individual issue please refer to the Tech or OEC Volumes (which were posted previously) for clarification. ************************************************** STATEMENT OF PURPOSE Our purpose is to promote religious freedom and the Scientology Religion by spreading the Scientology Tech across the internet. The Cof$ abusively suppresses the practice and use of Scientology Tech by FreeZone Scientologists. It misuses the copyright laws as part of its suppression of religious freedom. They think that all freezoner's are "squirrels" who should be stamped out as heretics. By their standards, all Christians, Moslems, Mormons, and even non-Hassidic Jews would be considered to be squirrels of the Jewish Religion. The writings of LRH form our Old Testament just as the writings of Judiasm form the Old Testament of Christianity. We might not be good and obedient Scientologists according to the definitions of the Cof$ whom we are in protest against. But even though the Christians are not good and obedient Jews, the rules of religious freedom allow them to have their old testament regardless of any Jewish opinion. We ask for the same rights, namely to practice our religion as we see fit and to have access to our holy scriptures without fear of the Cof$ copyright terrorists. We ask for others to help in our fight. Even if you do not believe in Scientology or the Scientology Tech, we hope that you do believe in religious freedom and will choose to aid us for that reason. Thank You, The FZ Bible Association - Unit 9 ************************************************** ===================== 004 PAB No. 32 7 AUG 1954 Why Doctor of Divinity From: L. RON HUBBARD Through: Hubbard Communications Office 163, Holland Park Avenue, London, W.11 PROFESSIONAL AUDITOR'S BULLETIN No. 32 7th August 1954 WHY DOCTOR OF DIVINITY? There has been some stir amongst auditors concerning the fact that Scientology has allied itself with the Church of American Science, why a Church of Scientology has come into existence and why auditors qualified by training and personal attainments are applying for and have received ordination as ministers in these churches. To some this seems mere opportunism, to some it would seem that Scientology is simply making itself bulletproof in the eyes of the law, and to some it might appear that any association with religion is a reduction of the ethics and purposes of Scientology itself. The broad majority of those interested have accepted this step, but not all have entirely understood it. First, let me briefly take up with you the history of knowledge on this, our planet Earth, in the last three and one half millenia. At the beginning of our written history there was only one trace of workable knowledge which had been handed down from pie-historic times. This was contained in the Vedic hymns. The Vedic peoples are directly responsible for that principle known to us in Scientology as the Cycle of Action. The invaluable observation that birth proceeded into growth, that growth proceeded into an unchanging state and that this unchanging state then proceeded into decay and finally concluded with death, gives to us in Scientology our create-survive-destroy curve. Although it was not originally apparent that our dynamic principle of survive was an inherent part of this cycle of action, the usability of survive was discovered some time ago to be materially expanded by the recognition of the beginning and end of the cycle of action curve. Here we find a principle extended to us from a religion. The Vedic hymns are religious hymns. Yet the material in them contains all that is to be found in the works of Charles Darwin and even in the works used today by nuclear physicists. A survey of these hymns as they are now written and available in your local library would astonish you. It demonstrates clearly that our earliest indebtedness was to a religion. The next single most important philosophic advance within our written history was accomplished by Gautama Sakyamuni. This work was part of a religion known as the Dharma. The Dharma, existing some time before the advent of Gautama, is a religion preached by individuals known as Buddhas. The Western world knows this as Buddhism and variously believes it to be a superstition or idolatrous practice or believes that it was founded by a man named Buddha, none of which are true. A Buddha is simply one who has attained Bodhi. A Bodhi is "one who has attained an ideal state of intellectual and ethical perfection by purely physical means". There have been many Buddhas and there are expected to be many more. A very cursory glance at the Dhanna discovers that it embraces these facts. "All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of our thoughts." "By oneself evil is done; by oneself one suffers; by oneself evil is left undone; by oneself one is purified. Purity and impurity belong to oneself; no one can purify another." "You yourself must make an effort; the Buddhas are only preachers. The thoughtful who enter the way are freed from the bondage of sin." "He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thoughts are weak, that lazy and idle man will never find the way to enlightenment." "Strenuousness is the path of immortality, sloth the path - 2 - of death. Those who are strenuous do riot die; those who are slothful are as if dead already." In the "Surangama Sutra" giving a discourse to one Ananda, Gautama said, "If you simply do not follow after these twelve notions of conditioning phenomena, namely: motion and stillness, separation and contact, variability and constancy, appearing and disappearing, passing or impenetrability, brightness and darkness, or should ignore any pair of them you will be freed from bondage to all mental contaminations." Although the Dharma does not give and does not contain, as it is handed down to us, any real or workable methodology to accomplish the state of Bodhi, it cleaves very strongly to a scientific rationale which, coming to us from two and one half millenia ago, is startling in view of the fact that it is more delineative, more exact, more comprehensive and more comprehensible than any and all psychological doctrine as known to us in this Twentieth Century. Here is an amazing body of scientific-philosophical-religious truth. These texts written about 600 B.C. outline a scientific religion of compassion and magnitude. What has been the fate of the Dharma in these past centuries? What mark has it left upon Earth? The Dharma rose in an Asia enslaved by animism, superstition, idolatry, cannibalism and slavery. It was a barbaric world in 600 B.C. Gautama Buddha and his handful of followers, pretending nothing to the supernatural, using only wisdom, teachings and the technologies of civilization, spread through India the doctrines of the Dharma and brought to these hundreds of millions a much greater civilization than they had known. Penetrating into China, the Buddhist priests spread civilization before them. Penetrating into Japan, they taught the Japanese to read and write, to weave and sew, until two- thirds of the Earth's population had attained higher levels of wisdom. Spreading westward, the Dharma came into the Middle East and there presented its message of "love thy neighbor" and general compassion for life. And the parables of Gautama Buddha were re-expressed with some differences and additions to spread westward again as Christianity. And today, the entire western civilization lies under the spell, if at a lower intellectual level, of the teachings of the Dharma. You are left to conclude what you will concerning the actual foundation of religion on this planet and of the factual structure underlying Christian churches. Our only concern here is with the fact that religion is basically a philosophic teaching designed to better the civilization into which it is taught. Backed fully by the precedent of all the ages concerning teachings, a Scientologist has a better right to call himself a priest, a minister, a missionary, a doctor of divinity, a faith healer or a preacher than any other man who bears the insignia of religion of the western world. And remember that it is precedent which masters the opinion of multitudes and nations. Why should Scientology ally itself with religion or use the word religion in connection with its philosophy? There are many, many reasons. Amongst them is that a society accords to men of the church an access not given to others. Prisons, hospitals, and institutions, and those who manage them, cannot do otherwise than welcome men of the church. We are talking now about more than simply expediency or protection under law. We are talking about urgency indeed. For to my hand is a document written to me by one of our auditors concerning a woman who had remained senseless for three months following an accident. Her husband was desperate and desired a Scientologist to do what he could to return this woman to consciousness. The Scientologist did so and made excellent progress simply by putting the woman into communication by hand pressures. Although she could not speak, she could yet express herself and respond and even do mock-ups. The terrible condition of her body bettered and when she was returning to the world of speech and action, the medical doctor in charge of the hospital who heretofore had granted grudgingly, on the husband's persuasion, - 3 - interviews between the Scientologist and the patient, seeing the improvement, turned on the Scientologist and forbade him to touch the patient or see the patient or have anything more to do with the patient even though he could find nothing in the case but improvement and although no incident of any kind other than improvement had occurred. The Scientologist was turned out of the hospital and a few weeks afterwards the woman, relapsing into the apathy of unconsciousness, died. We will not charge this medical doctor with murder. We can only charge him with ignorance and barbarism. For we live today in what is at best, so far as social usages are concerned, a barbaric society. Those who profess to heal more often than not exist to collect. Those in charge of the insane are little better themselves than their patients. We live in a society where dreadful and terrible weapons and controls are commonplace, yet which is without many of the benefits of compassion, mercy and charity. If we in Scientology had to hand only the weapon of better knowledge, if we had no technologies, if we could not-other than give him wisdom and hope-make any man well, we could still take what we know about life and with that as our message effect a wide and compelling influence upon the civilization of our times. For any message carried forward to a people which gives them hope cannot but reflect to the betterment of their culture. But we have more than a message. We have more than a handful of axioms or explanations of behavior. We have in this year of 1954 processes which, even when worked upon groups, produce en masse a state of beingness which 2500 years ago was being groped for by the select few. We have more command over the phenomena of life than any have ever had before. Were we to accept our rightful role, were we to accomplish our teachings and deliver to our culture this bettered state of beingness, we would have changed at least the entire pattern of the western world. If we can accomplish psychotherapy, this does not mean that we are psychotherapists. If we can accomplish better communications in business, this does not mean we are business specialists. It may be that we could conceive ourselves as emissaries to a barbarism grown lawless in the possession of weapons too powerful for the understanding of their wielders. In another time, in another place, those men (the Buddhas) responsible for what western culture calls their religion, called themselves priests. I do not see, then, any inconsistency of any kind in the issuance to those well-schooled and well-skilled in Scientology the degree of Doctor of Divinity as a. passport into those areas where they are needed. Only a barbaric minister is a "Man of God". In all enlightened religions such men are called "Men of Wisdom". ---------- I do not mean to tell you that Scientology is an extension of the Dharma, or that the forecasts of the Tibetans concerning the western world are now coming true, or that you should embrace Asiatic philosophy, or even that the efforts of the Buddhas and the Scientologists are comparable. I am telling you this mainly because western civilization is extremely ignorant of its sources and because these facts, no matter how true, are probably very little known in America and Europe. And I am telling you this to dispel some of your shyness and to increase your boldness and overtness where the society itself is concerned. No door need be closed to you, nor need you apologize should you accept through the Church of American Science or the Church of Scientology any degree or title for which you are qualified. Western civilization is engaged in a worship of superstition, the supernatural and the miraculous even as other nations long ago. Its only other worship is that of the machine. Where else could men and women of compassion and skill serve better, and what else should they call themselves but Teachers of Wisdom? Copyright ($) 1954 by L. Ron Hubbard. All Rights Reserved. L. RON HUBBARD ===================== 005 HCO PL 5 FEB 1969R Press Policy, Code of a Scientologist HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex Remimeo HCO POLICY LETTER OF 5 FEBRUARY 1969R (Revised 15 May 1973) PRESS POLICY CODE OF A SCIENTOLOGIST The Code of a Scientologist as per "The Creation of Human Ability" is withdrawn. It is reissued as follows: As a Scientologist, I pledge myself to the Code of Scientology for the good of all. 1. To keep Scientologists, the Public and the Press accurately informed concerning Scientology, the world of Mental Health and Society. 2. To use the best I know of Scientology to the best of my ability to help my family, friends, groups and the world. 3. To refuse to accept for processing and to refuse to accept money from any preclear or group I feel I cannot honestly help. 4. To decry and do all I can to abolish any and all abuses against life and Mankind. 5. To expose and help abolish any and all physically damaging practices in the field of Mental Health. 6. To help clean up and keep clean the field of Mental Health. 7, To bring about an atmosphere of safety and security in the field of Mental Health by eradicating its abuses and brutality. 8. To support true Humanitarian endeavors in the fields of Human Rights. 9. To embrace the policy of equal justice for all. 10. To work for freedom of speech in the world. 11. To actively decry the suppression of knowledge, wisdom, philosophy or data which would help Mankind. 12. To support the freedom of religion. 13. To help Scientology orgs and groups ally themselves with public groups. 14. To teach Scientology at a level it can be understood and used by the recipients. 15. To stress the freedom to use Scientology as a philosophy in all its applications and variations in the humanities. HCO FL 5.2.69R - 2 - Revised 15 May 73 16. To insist upon standard and unvaried Scientology as an applied activity in ethics, processing and administration in Scientology organizations. 17. To take my share of responsibility for the impact of Scientology upon the world. 18. To increase the numbers and strength of Scientology over the world. 19. To set an example of the effectiveness and wisdom of Scientology. 20. To make this world a saner, better place. L. RON HUBBARD FOUNDER LRH:1dm:nt Copyright ($) 1969, 1973 by L, Ron Hubbard ALL RIGHTS RESERVED ===================== 006 HCO PL 14 OCT 1968R The Auditor's Code HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO POLICY LETTER OF 14 OCTOBER 1968R Remimeo REVISED 1 JANUARY 1976 Auditor 43 Class VIII All Auditors THE AUDITOR'S CODE In celebration of the 100% gains attainable by Standard Tech. I hereby promise as an auditor to follow the Auditor's Code. 1. I promise not to evaluate for the preclear or tell him what he should think about his case in session. 2. 1 promise not to invalidate the preclear's case or gains in or out of session. 3. I promise to administer only Standard Tech to a preclear in the standard way. 4. I promise to keep all auditing appointments once made. 5. I promise not to process a preclear who has not had sufficient rest and who is physically tired. 6. 1 promise not to process a preclear who is improperly fed or hungry. 7. I promise not to permit a frequent change of auditors. 8. 1 promise not to sympathize with a preclear but to be effective. 9. I promise not to let the preclear end session on his own determinism but to finish off those cycles I have begun. 10. I promise never to walk off from a preclear in session. 11. I promise never to get angry with a preclear in session. 12. I promise to run every major case action to a floating needle. 13. I promise never to run any one action beyond its floating needle. 14. I promise to grant beingness to the preclear in session. 15. I promise not to mix the processes of Scientology with other practices except when the preclear is physically ill and only medical means will serve. 16. 1 promise to maintain Communication with the preclear and not to cut his comm or permit him to overrun in session. 17. I promise not to enter comments, expressions or enturbulence into a session that distract a preclear from his case. 18. I promise to continue to give the preclear the process or auditing command when needed in the session. 19. I promise not to let a preclear run a wrongly understood command. 20. I promise not to explain, justify or make excuses in session for any auditor mistakes whether real or imagined. HCO PL 14.10.68R - 2 - 16. To insist upon standard and unvaried Scientology as an applied activity in ethics, processing and administration in Scientology organizations. 17. To take my share of responsibility for the impact of Scientology upon the world. 18. To increase the numbers and strength of Scientology over the world. 19. To set an example of the effectiveness and wisdom of Scientology. 20. To make this world a saner, better place. L. Ron Hubbard Founder LRH:ldm:nt Copyright ($) 1969, 1973 by L. Ron Hubbard ALL RIGHTS RESERVED ===================== 007 HCO PL 15 AUG 1957 Ministerial Qualifications HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO POLICY LETTER OF AUGUST 15, 1957 (Second revision June 12, 1958) (Issued as FOUNDING CHURCH POLICY LETTER, Washington) (Reissued on 22 September 1967) Remimeo All Staff D of T Hat Dir of Exams Hat Dir of Certs and Awards Hat Sec to Executive Director Hat MINISTERIAL QUALIFICATIONS A minister of the Founding Church must meet the following requirements: (1) Must have a validated certificate in Scientology. (2) Must know the Church Creed verbatim. (3) Must be capable of giving the various ceremonies. (4) Must be able to pass an examination on the great religions. (5) Must have a knowledge of St. John. (6) Must be of good moral character. (7) Must be able to conduct a Sunday service for the church. (8) Must have a moral and ethical code by which he can live and abide. LRE:jp Copyright ($) 1957, 1958, 1967 by L. Ron Hubbard L. RON HUBBARD ALL RIGHTS RESERVED Founder ===================== 008 HCOB 18 APR 1967 Religious Philosophy and Religious Practice HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO BULLETIN OF 18 APRIL 1967 Remimeo Staff Students RELIGIOUS PHILOSOPHY AND RELIGIOUS PRACTICE (HCOB of 21 June 1960, "Religious Philosophy and Religious Practice" Revised) Scientology is a religion by its basic tenets, practice, historical background and by the definition of the word "religion" itself. The following will help clarify the philosophical and practical aspects of religion. Religious practice implies ritual, faith-in, doctrine based on a catechism and a creed. Religious philosophy implies study of spiritual manifestations; research on the nature of the spirit and study on the relationship of the spirit to the body; exercises devoted to the rehabilitation of abilities in a spirit. Scientology is a Religious philosophy in its highest meaning as it brings man to Total Freedom and Truth. Our Confessional relieves the being of the encumbrances which keep his awareness as a being limited to the physical aspects of life. Scientology is also a Religious practice in that the Church of Scientology conducts basic services such as Sermons at Church meetings, Christenings, Weddings and Funerals. Scientology does not conflict with other Religions or Religious Practices as it clarifies them and brings understanding of the spiritual nature of man. Scientology has amongst its members people of all the major faiths, including many priests, bishops and other ordained communicants of the major faiths. Scientology's closest spiritual ties with any other religion are with Orthodox (Hinayana) Buddhism with which it shares an historical lineage. But even here the relationship is based mainly on friendship and the recognition of the Being as a Spirit rather than on any organizational ties. L. RON HUBBARD Founder LRH:jt.jp.cden Copyright ($) 1967 by L. Ron Hubbard ALL RIGHTS RESERVED ===================== 009 HCOB 19 AUG 1959 To a Roman Catholic HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO BULLETIN OF 19 AUGUST 1959 BPI TO A ROMAN CATHOLIC In Ireland, where we had an office for some years, the problem of processing persons of the Catholic faith was thoroughly worked out and the Church did not consider itself interested in the matter of auditing Roman Catholics and did not restrain any from being audited when Roman Catholics asked permission to be. Indeed Scientology is closer to the "Faculty Psychology" of the Church in the sixteenth century than modem psychology is. Modern psychology is not accepted by the Church because it considers man to be an animal with no soul. Scientology not only accepts but can prove than man does have a soul. Saint Thomas Aquinas is an early forerunner of Scientology. Scientology is not an heretic religion and demands no belief or faith and thus is not in conflict with faith. Several monsignors of the Church have been interested in Scientology and have approved of our activities. The late Pope Pius was an enemy of psychoanalysis but was heard to express a neutral attitude toward Scientology. He once assisted us in handling a government matter in the United States. All that processing requires is that you obtain a better reality on your environment and all its drills are aimed at this. Thus it has no conflict. Just as your religion would not forbid you to obtain a better command over a typewriter, so it could not be expected to forbid you to obtain a better command over your office, staff, or home. There is no conflict here. It is interesting that in nearly ten years of public presence, the materialistic sciences have often rapped at Scientology (Communism is a violent foe of ours) but never once in any country including Ireland has the Roman Catholic Church raised its voice against us. L. RON HUBBARD LRH:brb.cden Copyright ($) 1959 by L. Ron Hubbard ALL RIGHTS RESERVED ===================== 010 HCO PL 29 DEC 1966 Historical precedence of Ethics Note: The original document was in a two column format. It has been converted to a single column format in this reproduction. HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO POLICY LETTER OF 29 DECEMBER 1966 Remimeo HISTORICAL PRECEDENCE OF ETHICS One of the early codes of regulations and right conduct is contained in the following article (about 2500 years ago in India). More importantly, the regulations quoted here are the direct forerunner of our own Ethics system. This is of interest in event of any challenge of the validity and religious nature of our Ethics system. This well written summary is taken from the 1965 Buddhist Annual. Matters Judicial T. H. Perera The Vinaya Piaka, in particular the Culla- vagga, contains the rules of conduct for the purity of the monk-life. The Buddha enacted these rules only when a moral lapse on the part of a disciple was brought to His notice. These rules of conduct are intended for the rehabilitation of an erring monk rather than to punish him. The rules (227) are known as: morality consisting in restraint, with regard to the monk-rules. Except for the four major offences called Parajika (defeated), which entail on the offender the expulsion forthwith from the Order, all the infringements of monastic conduct could be atoned for in the manner prescribed in the Vinaya Pitaka. These infringements of monastic rules are classified according to their ascending order of gravity into: Dukkata, Thullaccaya, Parajika. For instance, suppose bhikkhu A entertains displeasure towards bhikkhu B, notices a new robe belonging to B, and maliciously hides it causing pain of mind to B, then A has commit-ted a dukkata. if he maliciously causes damage to a new robe belonging to B, he has committed a thullaccaya. if he steals a new robe belonging to B, he has committed a parajika. The same gradation applies to injury to person: simple hurt, grievous hurt, murder. It must be emphasized here that the Buddha did not consider Himself as a Supreme Law giver, nor did He entertain the suggestion of a successor. He passed away leaving behind the Teaching and Discipline as successor, counsellor and guide. After the Buddha's demise, the Elder Ganaka Moggallana raised the question of a successor. Ananda told him that the Patimokkha rules were the successor and guide. It is interesting to note here that the time-honoured custom of bhikkhus meeting together, once a fortnight, for the recital of the Patimokkha rules in order to seek remission for any infringements (lesser) of the monastic rules, and thus establish their purification, dates back to this reply. The Vinaya Piaka, apropos the rules of Discipline, permeates, is pregnant with and redolent of the demands of democracy. Every Ecclesiastical Act is reinforced with the spirit of democracy-a very significant fact, which will be appreciated as the subject is developed here. One more significant matter: the decisions of the Ecclesiastical Court with regard to capital offences such as Nissaya-Jeamma which carries a period of surveillance on the offender, Pabba janya-kamma which is temporary removal of the delinquent monk from the arama, Parajika which is instant expulsion of the transgressor from the Order-these decisions received the fiat of the King's Court, and were duly put into MATTERS JUDICIAL - 2 - execution, The Ecclesiastical can be classified under four categories: Disciplinary action taken for the violation of one or more of the Patimokkha rules (monastic etiquette). Procedure adopted at the hearing of an alleged offence by a monk, and the passing of sentence if the offender is found guilty. Conduct of monks while serving a sentence for moral delinquency. The restitution of the rights and privileges which a monk lost while under surveillance, or removal from an arama. Preliminary Procedure Questions as regards the minimum number of monks required for an Ecclesiastical Act are raised and settled. Thereafter, the chapter of monks to form the Court is selected by the unanimous vote of the monks resident in an arama. The President of the Chapter of Monks is chosen by a unanimous vote. Minima Four monks who are of the higher ordination(upasampada) shall form this Chapter of Monks for all acts, except ordination, the concluding ceremony of Vassavasa (pavarand), and recalling a monk after probationary discipline (abbhana). Five upasampada monks for all acts except ordination and abbhana. Ten upasampada monks for all acts, except abbhana. These are considered sufficient for an ordination. Twenty upasampada monks for abbhana and all other acts. (If any Ecclesiastical Act is transacted below the required Minima, then ipso facto it becomes invalid and ceases to be operative.) The President The President shall be a senior monk (seniority in regard to upasampada), of unimpeachable character, one who is an accepted authority on the Dhamma- Vinaya and one who has gained the Jhanas. (l) He shall be a person who commands the respect and confidence of the entire Sarigha resident in the arama. The Chapter assemble and select by voting one of their numbers possessed of the above qualifications as the President of the Court. The voting is either by show of hands, by secret ballot, or by whispering. Charge-Sheet The information regarding the alleged offence is brought to the notice of the Court, in the form of a resolution moved by a senior monk, it is then seconded and read a second and a third time. If the resolution fails to obtain the unanimous vote of the assembled monks, then a nolle prosequi is entered, and the accused monk goes back to his monk-friends with no taint on his character. The Plea The offender has the right to defend himself, dispute, debate and argue the case, if the decision of the Court goes against him, he has the right of appeal to a higher corporate body of the Sangha. All decisions are arrived at by a majority vote. However, unanimity is striven for. If a difference of opinion arises in regard to the interpretation of a Vinaya rule or the relevancy or otherwise of a particular piece of evidence, it is referred to a special committee of two or more monks who are acknowledged authorities on the Vinaya. The committee, having considered the matter in dispute in all its aspects, reports back its decision to the Court, which decision is final. The committee which settled the matter in dispute is called the Ubbahika. Some Offences We may now proceed to discuss briefly some of the offences, which are not only repugnant to the moral well-being of the community of monks but also retard the spiritual progress of the monk who succumbs to moral turpitude. Let us first of all deal with the two major offences of Parajika and Saiigh~disesa. Parajika Parajika means "defeated", that is, the of- _____________________________________________________________________________ (1.) The last is no longer observed-Ed. BUDDHIST ANNUAL 2509 fending monk has failed, beyond redemption, to honour the pledge which he took to observe at the moment he entered the Order. A monk who falls a victim to the demands of the flesh has fouled the Walk to the Supreme (brahma-cariya). The Buddha would not compromise on this grave lapse. The first recorded instance of an adulterer (2) was Sudinna, the monk. He admitted his offence, explaining that he was persuaded to commit the offence by his parents, who had their own motives. The Buddha pardoned him as a first offender. Thereafter, Sudinna led an exemplary life. Stealing, murder and persuasion to commit suicide, and pretending ultra- normal powers are the other three offences under Parajika. The offender is liable to immediate dismissal from the Order. If he so desires, he may return to the Order. In that event he can remain only as a novice. Sanghadisesa The thirteen Sahghadisesa offences-offences against person and property- are a degree less than Parajikd, but they are more grievous than Pacittiyas. Sahghadisesa offences are so called because the Sangha should assemble at the beginning and at the end of this Sahgha-kamma. The Chapter to hear an offence of this nature should not comprise less than twenty. The offender, if found guilty, is suspended from the Order, and is kept on probation for a specified period. During this period, if his conduct is found satisfactory, he is readmitted. Some of the lesser offences of monastic misconduct will now be noted. Act of Censure (Tajjaniya-kamma) A monk who is prone to pick quarrels, is vicious and is vindictive, A monk who, by nature, delights in the commission of offences. A monk who is fond of the company of householders (lay folk). A monk who pays scant respect to monastic etiquette. A monk who speaks openly against the Buddha, the Dhamma and the Sangha. Tajjaniya-kamma is pronounced on a monk who is found guilty of any one of these offences, which may take the form of a vote of censure on the delinquent monk, or the monk is asked to confess his error and seek expiation for it, or he loses the rights and privileges enjoyed by a monk. Restoration of Status A monk on whom Tajjaniya-kamma is pronounced, wherein he loses certain rights and privileges of a monk, and who conducts himself thereafter in keeping with the Vinaya rules, is afforded the right to seek a revocation of the punishment passed on him, and also seek a restoration of the rights and privileges which he lost. Nissaya-Kamma A monk is seen to associate with house holders in a manner contrary to the bhikkhu life. In doing so, he participates in such acts as: putting a monk on probation, suspending a monk for a Sanghadisesa offence, and recalling a monk who is on probation. The offender, if found guilty, is punished in this manner:- (a) He is put under a senior monk who is to be his teacher (b) He must devote himself to the study of the Tipitaka with his tutor's guidance. Such restoration of status is as prescribed for Tajjaniya-kamma. Pabbajaniya-Kamma The following are the violations cognizant of this Act: i. A monk who through his misbehaviour spoils the faith of the supporter- families in the monk. ii. A monk who is fond of garlands, unguents, music and dancing. iii. A monk who is frivolous and lacks manners. Such a monk, if found guilty, is removed from his arama to another arama till he makes amends. The restoration of monk rights is as provided for above. ______________________________________________________________________________ (2.) What is specifically meant is a sexual act committed with anyone-Ed. MATTERS JUDICIAL Patisaraniya-Kamma A monk causes loss or attempts to cause loss to a layman or reviles him. The offender is brought before the Court, and asked to recant his wrongs and beg pardon of the layman. Ukkhepaniya-Kamma This is the punishment imposed upon are calcitrant monk, who is obdurate and refuses to acknowledge or confess a wrong act. It involves the total segregation of a monk till he realises his folly and becomes amenable to discipline. Parivasa-Kamma There are four kinds of Parivasa. One of them deals entirely with persons belonging to non-Buddhist sects who are kept on probation for four months. The other three are punishments imposed on Saitghadisesa offences. The whole of the Parivasikakkhanda deals with the procedure of keeping a delinquent monk under surveillance for a specified period. Patikossana-Kamma This Ecclesiastical Act is prescribed for minor offences (totalling 92) and are called Pacittiya-dhamma. The offender is brought before the Sangha. He confesses his fault and is reproved. Other Ealesiastical Acts i. Nissarana is the act of expelling a monk from the Order. ii. Osarana is the act of revocation of disabilities imposed upon a monk by the Ecclesiastical Acts (see above). iii.Abbhana is the elaborate process of recalling a monk who has fulfilled the Vinaya requirements during the period he was under probation. However, if the monk under probation fails to fulfil the necessary requirements expected of him, then he is placed under: iv. Mulaya-patikassana which is a further period of Parivasa or Manatta. (3) This process is repeated till the monk is found fit to be recalled to the Order. Those notes should provide a fair idea of the disciplinary methods operating in the community of Buddhist monks. ________________________________________________________________________________ (3.) Manatta-kamma is also a form of punishment for Sanghadisesa offences. It runs almost parallel with Parivasa-kamma: T.H.P. L. RON HUBBARD Founder LRH:jp.rd Copyright ($) 1966 by L. Ron Hubbard ALL RIGHTS RESERVED ===================== 011 BPL 29 DEC 1966 Historical precedence of Ethics - Glossary of Terms BOARD POLICY LETTER 29 DECEMBER 1966-1 (Issued 17 June 72 and adds to HCO PL 29 Dec 66) REISSUED 17 AUGUST 1975 AS BPL Remimeo CANCELS Minis- HCO POLICY LETTER 0F 29 DECEMBER 1966-1 ter'a SAME TITLE Course HISTORICAL PRECEDENCE OF ETHICS GLOSSARY OF TERMS This glossary of terms prepared by a student on the Ministers Course is issued as dictionaries of such terms are not readily available. Glossary of Pali words that appear in HCO PL 29 December 1966 "HISTORICAL PRECEDENCE OF ETHICS". SOURCES: 1. Childers, Robert Caesar, NJ.. Dictionary of the Pali Language". 2. Tachibana, Shundo, "The Ethics of Buddhism". NB: "A Popular Dictionary of Buddhism" by Christina Humphreys, Arco Publications, London, is also available. abbhana - rehabilitation of a priest who has undergone penance for an offence by parivasa. arama ~ Buddhist monastery or temple. bhikkhu - monk. brahmacariva - the chaste or holy Life; the duties and practice of a celibate religious student living according to Buddha's precepts. (brahma - supreme; cariya - walking or practicing.) Buddha - Gotama Siddartha - the founder of Buddhism . (buddha - enlightened one) Cullavagga - the fourth of the five books of the Vinaya Pitaka. It covers the rules for dealing with offenses that come before the Sangha, the reinstatement of monks, rules for dealing with questions that arise and other miscellaneous rules. (culla - eight; vagga - class) Dhamma - Vinava - the disciplinary aspect of the Way to Enlightenment developed by and disseminated in the teachings of Buddha. (dhaama - way, teaching, duty; vinaya discipline) Dukkata - a class of priestly offenses involving the causation of suffering, and requiring confession and absolution. (dukka - suffering) Jhanas - the four stages of mystic meditation, whereby the believer's mind is purged of all earthly emotions and detached from the body, which remains in a profound trance. The attainment of the fourth jhana gives one the power of working miracles. BPL 29.12.66-1 - 2 - Issued 17.6.72 Manatta - a punishment in which the offender is placed for six days in a position of inferiority to his brother monks. Manatta-kamma - the Ecclesiastical Act which afflicts Manatta on an offender. (Manatta - see above; kamme - act) Mu1ava - patikassana - a further period of Parivasa or Manatta, which is repeated until the monk is found fit to be recalled to the Order. (mula - roots, those conditions which through their presence determine the actual moral quality of an action) The three negative roots are Greed, Hate and Delusion, while the 3 positive roots are greedlessness, hatelessness, and undelusion. (aya - entrance; pati - to protect) nissarana - expulsion. Nissaya - kamma - an Ecclesiastical Act which decrees surveillance of an offender. (nissaya - close to, nearby, dependent upon; kamma - act) osarana - restoration of a priest who has been temporarily secluded from his brother monks as penance for an offence. Pabba - janiva - kamma - an Ecclesiastical Act which decrees temporary banishment from the Sangha. (pabbajana - banishment; iya - like, of the nature of; Kamma - act) Pacittiva - dhamma - the class of 92 minor priestly offences requiring confession and absolution. Pacittiva - the 92 minor priestly offences, requiring confession and absolution, enumerated in the Pacitti (the second of the five books of the Vinaya Piteka). The first 3 are lying, abusive language, and slander. Parajika - sins involving expulsion from the priesthood, the most heinous of the priestly offences enumerated in the Vinaya Pitaka, and are placed at the head of the list. ("Parajika" is also the name of the first of the five books of the Vinaya Pitaka.) The four parajika are fornication, theft, taking Life (even of an insect) or influencing to suicide, and pretending untra-normal powers. (paraja - expulsion; ika that which involves.) Parivasa - living apart, being put under restraint. Parivasa - kamma - an Ecclesiastical act sentencing a priest to Parivasa. Patikosana - An Ecclesiastical Act in which a pacittiya offender is brought before the Sangha to confess and receive reprobation. (pati protect; kossana scorn; kamma - act) Patimokkha - literally, "that which should be binding", the list of offences against the monks' rules in descending order of severity, from the parajikas through the sanghadisesas to the pacittiyas. The list is solemly read twice a month before the Sangha in every monastery, and individual priests are invited to the confession if they have broken any of the rules read out. (pati - protect) BPL 29.12.66-1 - 3 - Issued 17.6.72 patisaraniya - an Ecclesiastical act of censure whereby a priest who has offended a layman without cause is compelled to ask and obtain his forgiveness. pavarana - the annual one-day festival at the end of vassavasa, includes religious processions and giving presents (especially robes) to the priests. Sangha - the community of monks in a Buddhist monastery. (Sangha - herd, congregation) Sanghadisesa - a class of 13 priestly offences next in heinousness to the parajikas. they require suspension and penance but not permanent exclusion, and must be dealt with by sangha - kamma from the earliest stages of suspension to the final stages of reinstatement. (sangha - community of monks; adi - earliest; sesa - latest) Sangha - kamma - an Ecclesiastical Act decreed by the entire sangha rather than by one priest or a small committee. Tajjaniya - kamma - An Ecclesiastical Act of censure (tajani - the finger of scorn; kamma - act) Thullaccva - a grave offense (thulla - large, clumsy, stupid; accaya - lapse, sin, death) tipitaka - the entirety of the Buddhist scriptures. (ti - three; pitaka - basket) including the Vinaya Pitaka ("Basket of Discipline"), the sutta pitaka ("Basket of Discourses"), and the Abhidhamma Pitaka ("Basket of Metaphysics"). Ukkhepaniva - kamma - excommunication of a Buddhist priest for a grave offence, such as concealment of a sin. Upasampada - priest's orders, the fullest possible admission to the privi1eges of the Buddhist priesthood. Vassavasa - the 4-month (middle June to middle October) rainy season retreat of Buddhist priest during which they are forbidden to travel but live in temporary huts away from their monasteries where they devote themselves to the spiritual welfare and instruction of the people, who flock to them in great numbers and supply them with daily food and with robes sufficient to last the year. Vinaya Pitaka - the "Basket of Discipline", the first of the three divisions of the Tipitaka. It consists of five books. (vinaya - discipline; pitaka - basket) Prepared by Ministers Course Student Reissued as BPL by Flag Mission 1234 2nd Molly Gilliam Approved by the Commodore's Staff Aides and the Board of Issues BDCS:CSA:BI:BL:WM:MG:mg for the Copyright ($) 1972, 1975 BOARDS OP DIRECTORS by L. Ron Hubbard of the ALL RIGHTS RESERVED CHURCHES OF SCIENTOLOGY ($) ===================== 012 HCO PL 12 FEB 1969 Religion HUBBARD COMMUNICATIONS OFFICE Saint Hill Manor, East Grinstead, Sussex HCO POLICY LETTER OF 12 FEBRUARY 1969 CenOCon Public Exec Sec. ECs LRH Comma RELIGION Visual evidences that Scientology is a religion are mandatory on the PES. Any staff who are trained at any level ii auditors (but not In AC).) are to be clothed in the traditioned ministerial black suit, black vest white collar silver cross for ordinary org wear. Creed of the Church is to be done big and plainly posted in public areas. Stationery is to reflect the fact that orgs are churches. All public literature must state that Scn is religious philosophy. Since its first incorporation as HAS! Arizona all orgs have been Religious fellowships by corporation statements. All orgs are now Churches by their C of S of California affiliation. The minister's course is a requisite for permanent certification. The legal decisions handed down on Scn by US high courts uphold it as a religion. It has never been anything else. It seeks SPIRITUAL FREEDOM. This may or may not be publicly acceptable. This is NOT the point. It is a requisite defense and it is true. Those are the points. Reinforce this in all possible ways. L. RON HUBBARD Founder LRH:sdp.ei.cden Copyright ($) 1969 by L. Ron Hubbard ALL RIGHTS RESERVED [See also HCO P/Ls 9 May 1971 Issue II, Scientology 0rg Staff Uniforms, and 2 September 1971 Issue II, Religion-Scientology Org Staff Apparel, in the 1971 Year Book.] ==================== End of Course Pack