Scientology; Its Origins and Beliefs (part 21)

Author: Mohajer Azizi

Scientology; Its Origins and Beliefs (part 21)

Introduction

Continuing the previous discussions, after addressing the concept of the soul, its origin, and whether it was created before the body or emerged afterward—and after critically examining the belief in the soul’s pre-eternity in Scientology from an Islamic perspective—this section aims to pursue the next link in this discussion.

Now that the status and reality of the soul from both Islamic and Scientological viewpoints have been clarified, it is time to examine one of the most fundamental beliefs of this system—a belief upon which Scientology bases many of humanity’s moral, psychological, and physical problems. This part of the study seeks to introduce the concept of “engrams” and their role in the intellectual framework of Scientology, then evaluate this claim according to the clear standards of Islamic teachings and finally demonstrate its inconsistency with the true nature of the human being and the structure of moral responsibility.

6. Belief in the Influence of “Engrams”

Scientology presents a strange and astonishing view regarding the emergence of moral, psychological, and physical problems in human beings. This belief has no parallel or equivalent in any religion, philosophical school, or intellectual system. Scientology maintains that the source of all intellectual, psychological, moral, and even physical problems of humans lies in engrams.

An engram is defined as a mental imprint or record of a painful and unpleasant past experience which, according to this doctrine, is stored in the subconscious mind. Once it is recorded in a part of the mind, it gradually causes psychological distress, anxiety, frustration, and even physical illnesses at various stages of life [1].

In simpler terms, Scientologists believe that when a person experiences unconsciousness, fear, or severe suffering, all words, sounds, and sensations of that moment are recorded in the mind as engrams (pain and impurity). These engrams later control a person’s behavior and emotions without their awareness and negatively affect both the soul and the body.

Accordingly, this school does not recognize other factors—such as sin, the ego (nafs), Satan, or nature—as influential upon the human soul and body. Rather, it believes that all human problems are hidden within these engrams. Unless engrams are removed from the core of the mind, a person will continually struggle with problems, pain, and suffering.

To remind individuals of their engrams and help them confront, treat, and eliminate them, L. Ron Hubbard developed the method of “review” (auditing), in which an auditor assists the individual undergoing Scientology practices in overcoming engrams.

The key instrument in this process is the E-meter, which, according to Scientologists, measures the electrical current flowing through a person’s body [2].

The E-meter helps identify engrams present in the mind; however, according to their claim, it cannot eliminate engrams itself. Its function is limited to detection and measurement. To remove engrams (mental pains and impurities), the therapeutic method of Dianetics—described as the science of the human mind—is employed. When the individual undergoing this process reaches its intended goal, they attain a state of purity and clarity and are completely freed from engrams.

The goal of Dianetics is to cleanse the mind of these engrams through a process called Auditing, until the individual reaches a stage known as “Clear”—that is, a state in which the person is freed from the reactive mind and lives through the analytical mind. Dianetics divides the mind into two parts:

1. The Analytical Mind: the conscious, logical, healthy, decision-making, and intelligent mind.

2. The Reactive Mind: the unhealthy, unconscious mind that is the source of negative emotions and psychological pain.

Thus, the objective of Dianetic psychotherapy is purity and clarity, which—provided that a person has a healthy nervous system—can elevate all human beings to a level whose outcome is satisfaction and hopefulness [3].

Definition and Concept of the Mind

After defining the mind, Scientologists outline its classification. Before evaluating this view from an Islamic perspective, it is necessary to clarify the meaning of the mind.

Linguistically, the term “mind” (dhihn) is used with various meanings. Al-Fayruzabadi states: “Mind means understanding, intellect, retaining information in the heart, sharpness, preparedness, and strength; it is also used to mean fat or grease” [4].

Shaykh Ayyub al-Kafawi explains the meaning of the mind as follows: “Originally, mind refers to ability, understanding, and perception. Sometimes this word is used to mean the human perceptive faculty, which is its most common usage. At other times, ‘mind’ is used in an absolute sense to mean the perceiving faculty, whether this faculty is the rational soul, one of its instruments, or something else altogether. This second meaning is what is intended in the philosophical concept of mental existence” [5].

In philosophical and psychological terminology, the mind refers to the totality of a person’s inner capacities through which perception, thinking, imagination, memory, understanding, analysis, decision-making, and awareness occur. In other words, the mind is the human cognitive and perceptual system that receives sensory data, processes it, and then produces knowledge, mental images, concepts, and thoughts.

Imam Fakhr al-Din al-Razi (RA) states in his commentary on al-Isharat: “The readiness of the soul to receive knowledge is called the mind, and the strength and sharpness of this readiness is called intelligence (fitanah)” [6].

Continues…

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