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Authors: L. Ron Hubbard
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indifferent odor with Man throughout his history. This is the equation of “immoral pleasures.” And any action which has brought about survival suppression or which can bring it about, when pursued as a pleasure, has been denounced at some time or another in Man’s history. Immorality is originally hung as a label upon some act or class of actions because they depress the level of the survival dynamic.
Future enforcement of moral stigma may depend largely upon prejudice and aberration and there is, consequently, a continuous quarrel over what is moral and what is immoral.
Because certain things practiced as pleasures are actually pains -- and how easy it will be to trace out why when you’ve finished this volume -- and because of the moral equation as above, pleasure itself, in any aberrated society can become decried. A certain kind of thinking, of which more later, permits poor differentiation between one object and another. Confusing a dishonest politician with all politicians would be an example of this. In ancient times the Roman was fond of his pleasures and some of the things he called pleasure were a trifle strenuous on other species such as Christians. When the Christian overthrew the pagan state, 25
the ancient order of Rome was in a villain’s role. Anything, therefore, which was Roman was villainous. This went to such remarkable lengths that the Roman love of bathing made bathing so immoral that Europe went unwashed for some fifteen hundred years. The Roman had become a pain source so general that everything Roman was evil and it stayed evil long after Roman paganism perished. Immorality, in such a fashion, tends to become an involved subject. In this case it became so involved that pleasure itself was stigmatized.
When half the survival potential is struck from the list of lawful things, there is a considerable reduction in survival indeed. Considering this graph on a racial scale, the reduction of survival potential by one-half would forecast that direful things lay in wait for the race.
Actually, because Man is after all Man, no set of laws, however enforced, can completely wipe away the attraction of pleasure. But in this case enough was removed and banned to occasion precisely what happened: the Dark Ages and the recession of society.
Society brightened only in those periods such as the Renaissance, in which pleasure became less unlawful.
When a race or an individual drops into the second zone, as marked on the chart, and the general tone ranges from the first zone barely into the third, a condition of insanity ensues.
Insanity is irrationality. It is also a state in which non-survival has been so closely approached continually that the race or the organism engages in all manner of wild solutions.
In further interpretation of this descriptic graph there is the matter of the survival suppressor. This, it will be seen, is a thrust downward out of potential immortality at the race or organism represented as the survival dynamic. The survival suppressor is the combined and variable threats to the survival of the race or organism. These threats come from other species, from time, from other energies. These are also engaged in the contest of survival to potential immortality in terms of their own species or identities. Thus there is a conflict involved. Every other form of life or energy could be plotted in a descriptic as the survival dynamic. If we were to use a duck’s survival dynamic in a descriptic graph, we would see the duck seeking a high survival level and Man would be a part of the duck’s suppressor.
The balance and nature of things do not permit the infinity of the goal of immortality to be reached. In fluctuating balance and in almost unlimited complexity, life and energies ebb and flood, out of the nebulous, into forms and, through decay, into the nebulous once more.*
Many equations could be drawn concerning this, but it is outside the sphere of our present interest.
In terms of
Future enforcement of moral stigma may depend largely upon prejudice and aberration and there is, consequently, a continuous quarrel over what is moral and what is immoral.
Because certain things practiced as pleasures are actually pains -- and how easy it will be to trace out why when you’ve finished this volume -- and because of the moral equation as above, pleasure itself, in any aberrated society can become decried. A certain kind of thinking, of which more later, permits poor differentiation between one object and another. Confusing a dishonest politician with all politicians would be an example of this. In ancient times the Roman was fond of his pleasures and some of the things he called pleasure were a trifle strenuous on other species such as Christians. When the Christian overthrew the pagan state, 25
the ancient order of Rome was in a villain’s role. Anything, therefore, which was Roman was villainous. This went to such remarkable lengths that the Roman love of bathing made bathing so immoral that Europe went unwashed for some fifteen hundred years. The Roman had become a pain source so general that everything Roman was evil and it stayed evil long after Roman paganism perished. Immorality, in such a fashion, tends to become an involved subject. In this case it became so involved that pleasure itself was stigmatized.
When half the survival potential is struck from the list of lawful things, there is a considerable reduction in survival indeed. Considering this graph on a racial scale, the reduction of survival potential by one-half would forecast that direful things lay in wait for the race.
Actually, because Man is after all Man, no set of laws, however enforced, can completely wipe away the attraction of pleasure. But in this case enough was removed and banned to occasion precisely what happened: the Dark Ages and the recession of society.
Society brightened only in those periods such as the Renaissance, in which pleasure became less unlawful.
When a race or an individual drops into the second zone, as marked on the chart, and the general tone ranges from the first zone barely into the third, a condition of insanity ensues.
Insanity is irrationality. It is also a state in which non-survival has been so closely approached continually that the race or the organism engages in all manner of wild solutions.
In further interpretation of this descriptic graph there is the matter of the survival suppressor. This, it will be seen, is a thrust downward out of potential immortality at the race or organism represented as the survival dynamic. The survival suppressor is the combined and variable threats to the survival of the race or organism. These threats come from other species, from time, from other energies. These are also engaged in the contest of survival to potential immortality in terms of their own species or identities. Thus there is a conflict involved. Every other form of life or energy could be plotted in a descriptic as the survival dynamic. If we were to use a duck’s survival dynamic in a descriptic graph, we would see the duck seeking a high survival level and Man would be a part of the duck’s suppressor.
The balance and nature of things do not permit the infinity of the goal of immortality to be reached. In fluctuating balance and in almost unlimited complexity, life and energies ebb and flood, out of the nebulous, into forms and, through decay, into the nebulous once more.*
Many equations could be drawn concerning this, but it is outside the sphere of our present interest.
In terms of
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