Inside Scientology (2 page)

Whether or not Scientology
is
a religion is a matter of enduring debate. In Germany, where the church has been described as a "totalitarian" organization,
Scientology has been roundly condemned as a cult, and its members have been barred from holding public office or even joining some political parties. In Great Britain, Scientology is also viewed as something other than a religion, but it is nonetheless protected by a statute that criminalizes hate speech and threatening actions directed against religious groups (in May 2008, for example, a fifteen-year-old boy was arrested in London for holding a picket sign denouncing Scientology).
Australia banned the practice of Scientology in the 1960s but reversed this decision and recognized it as a religion in 1983; yet one outspoken member of the Australian government, Senator Nick Xenophon, has denounced Scientology as a "criminal organization."
The French Church of Scientology has been under investigation for more than a decade. In October 2009, a French court found Scientology guilty of fraud and imposed a fine of nearly a million dollars. But the judge stopped short of banning Scientology from France, as the prosecution had requested. Scientology celebrated this decision as a victory. "I don't think that's going to have any lasting impact,"
the former inspector general of the Church of Scientology, Marty Rathbun, told a Canadian radio interviewer, in response to the verdict. The fine, he explained, was "like chump change" to the church.

The United States, where Scientology was born and where a majority of Scientologists live, has legitimized Scientology as a religion and granted it all of the legal protections that such a status confers, including tax exemption. But within the church itself, Scientology is usually defined as an "applied religious philosophy"—a "spiritual science" offering practical solutions to the problems of everyday life. Within every individual, it asserts, is a happier, purer, better self—a "perfect" self—waiting to be realized. Scientology claims that this idealized self can be realized today, in real time, and what's more, that this self can be godlike, immortal, and marked by supernatural powers. The traditional religious bedrock—worship, God, love and compassion, even the very concept of faith—is wholly absent from its precepts. And, unique among modern religions, Scientology charges members for every service, book, and course offered, promising greater and greater spiritual enlightenment with every dollar spent. People don't "believe" in Scientology; they buy into it.

This is a story about a global spiritual enterprise that trades in a product called "spiritual freedom." It is, on many levels, a story about the buying and selling of self-betterment: an elusive but essentially American concept that has never been more in demand than it is today. As far back as the mid-nineteenth century, when a New England hypnotist named Phineas Quimby popularized a form of healing he called "mind cure," Americans have yearned for a quick fix for their physical, psychological, and spiritual imperfections. The Church of Scientology is a shape-shifting and powerful organization that promises that fix.

The Scientologists you will read about in these pages are members, or former members, of a wealthy and mysterious organization whose goal, like that of most religions, is to improve human society. The church also aspires to greatly increase its global footprint and, finally, to make money, though members will never say this specifically. Rather, if you were to ask, they would tell you that they want to "clear the planet"—to remove, in a literal sense, the stain of war, insanity, and disease from the world—which, like all worthwhile endeavors, comes at a cost.

The church claims that more than half of its members were introduced to Scientology through family or friends. Indeed, at this point in its development, many current members are second- or even third-generation Scientologists. For example, the actress Priscilla Presley, who joined Scientology in the 1970s, raised her daughter, Lisa Marie, in the church; the British writer and graphic novelist Neil Gaiman, who currently maintains that he is not a practicing Scientologist, was nonetheless brought up in Scientology, at the church's worldwide headquarters. Other famous second-generation Scientologists include the actors Juliette Lewis, Elizabeth Moss, Giovanni Ribisi, and Danny Masterson, who introduced the faith to his girlfriend, the model Bijou Phillips, and to his former costar on
That Seventies Show,
Lauren Prepon. Sky Dayton, the founder of Earthlink, one of the first Internet service providers, also grew up in Scientology, as did the church's current spokesman, Tommy Davis, the son of the actress and longtime Scientologist Anne Archer.

But the vast majority of Scientologists are people you have never heard of. Many work in various parts of the entertainment industry, but still more of them write, teach, create art, build houses, trade stock, manage hedge funds, own businesses, and invent new forms of technology. They run schools and drug rehabilitation programs, work in prisons and inner cities, and lobby Congress and federal regulators. Roughly a quarter of them, according to church figures, were raised Catholic, another quarter Protestant; the rest come from Jewish, Mormon, Hindu, and even Muslim backgrounds.
As for education, some Scientologists hold professional or advanced degrees; others are high school graduates; some never finished school.

What unites all of these individual Scientologists is a belief in their inherent spiritual imperfection, which can be rectified—if not totally reversed—only through intense study of, and rigid adherence to, the teachings of a single man: Scientology's founder, L. Ron Hubbard. Though he has been dead some twenty years, Hubbard's followers regard him as a living, vital entity—a personal Jesus of sorts. They refer to him, often in the present tense, as LRH or Ron, as if he were a friend. Hubbard's writings are known as "technology" or "tech" and are considered infallible doctrine. "If it isn't written, it isn't true," Hubbard once said.
For a Scientologist to question the efficacy of anything Hubbard wrote is to question the very foundations of his or her belief.

Right now, church officials claim, Scientology is experiencing unprecedented expansion, its worldwide membership "growing faster now than at any time in its history."
This is a claim the organization has made for many years. And to be sure, Scientology has expanded its reach in the developing world, where the church is opening missions in such far-flung locales as Kazakhstan. As a corporation, the Church of Scientology owns tremendous quantities of real estate virtually everywhere, for which it paid cash. Its holdings include a 55-acre Georgian estate in Sussex, England; a 64,000-square-foot medieval-style castle and resort in South Africa; more than a dozen architectural landmarks in the United States and Europe; and a cruise ship. Since 2004, the church has purchased seventy buildings in cities around the world, many of them faded gems that have been meticulously restored.

Some observers of the movement, however, contend that Scientology's new churches front an organization that is on the decline. In 2001, a survey conducted by the City University of New York found only fifty-five thousand people in the United States who claimed to be Scientologists; in 2008, a similar survey conducted by researchers at Trinity College in Hartford, Connecticut, determined that there might be only twenty-five thousand American Scientologists. And, even allowing for a significant margin of error, these figures fall in the same range as another measure of the movement's numbers: the International Association of Scientologists, to which virtually all dedicated Scientologists belong, reportedly has just forty thousand members. At most, experts say, there are probably no more than a quarter of a million practicing Scientologists in the world today.

But discerning what is true about the Church of Scientology is a challenge. Since it was granted tax-exempt status by the Internal Revenue Service in 1993, Scientology has not released any public information about its membership or finances. The church also has earned a reputation for harassing former church insiders and squelching critics through litigation. Those critics, who comprise an ever-growing network of ex-Scientologists (or "apostates," in church parlance), academics, and independent free-speech and human-rights activists, have fought back in recent years by blogging and posting a significant amount of information on the Internet: scans of controversial memos, photographs, legal briefs, and depositions, as well as written testimony and videotaped interviews with disillusioned former members, including some who were its highest-ranking officials. All paint the church in a negative light; some consider it abusive.

My own reporting on Scientology began in the summer of 2005, with an article for
Rolling Stone.
It was inspired, as were many of the pieces on the church assigned during that year, by Tom Cruise—or, more specifically, by the recent emergence of Tom Cruise as Scientology's most ardent proselytizer. This was a new role for the actor, who, until 2004, had been fiercely private about his faith, insisting that journalists stay off the topic entirely during interviews.

That was the news hook that first piqued my interest in Scientology. What sustained it was curiosity about a church that, for all of its notoriety, has remained America's least understood new faith, and seemingly an indelible one. The past fifty-odd years have seen the birth of dozens of religions; many have come and gone without a trace. The Church of Scientology has endured decades of scandal, litigation, government inquiry, exodus, street protest, and blistering media exposés in high-visibility venues such as the
Saturday Evening Post,
Time,
^*
and CNN. But unlike many alternative religions, it has not died, or gone underground, or fled overseas. It has persevered.

And yet, for virtually all of its history, Scientology has maintained an aura of mystery. This holds true even today, when the church is in some ways more accessible than ever. Since 2009, the Church of Scientology has significantly upgraded its online presence, creating, for example, a flashy new website to explain its beliefs and its connection to other religions and philosophies; it even offers a virtual tour of a Scientology organization. A separate Scientology video channel presents scores of testimonials to Scientology's effectiveness in handling life's problems, as well as slick advertisements featuring hip-looking young people promoting such themes as "life" and "purpose." In a recent online ad, "An Invitation to Freedom," a multiracial assortment of college-age men and women, standing atop skyscrapers, along beaches, and on oceanside cliffs, reach toward the sunrise. "You," proclaims one pretty girl, "are a spirit." "You are your own soul," the narration continues. "You are not mortal. You can be free."

It's not a bad pitch, immortality. And yet the ads stop short of precise explanation. This is a central problem and in some ways the central genius of Scientology's presentation of its message. It is a church that deals in generalities: freedom, truth, immortality. Problems crop up when interested parties try to pin down the specifics. Scientology has always been hostile to serious journalistic inquiry and independent peer or academic review, and indeed has been so covetous of its doctrine that it has gone to court to keep its most exclusive teachings out of the public domain. The writer James R. Lewis, a philosophy professor and an expert in New Age and other new religious groups, has called Scientology "the most persistently controversial of all contemporary new religious movements." Even today, with much of Scientology's doctrine freely available on the Internet, many academics, well aware of Scientology's reputation for defensiveness, have avoided the subject entirely; the same has often held true for many news organizations. This situation has allowed Scientology, for good or for ill, to remain relatively inscrutable. It has also made understanding Scientology, in any meaningful and balanced way, almost impossible.

This book, the culmination of a five-year journey, sets out to provide that understanding. It has been my goal to write the first objective modern history of the Church of Scientology. Much of the current Scientology canon—a relatively slender list—consists of memoirs and histories penned by former Scientologists, and they present some credibility problems. These accounts, while compelling, contain information that is hard to verify, and they are palpably hostile toward the organization. To make things even more complicated, a number of former church insiders who've given sworn testimony against Scientology have later changed their stories after allegedly receiving payoffs or other incentives. The church itself, while more open to speaking with reporters in recent years, has always balked at truly meaningful dialogue. In one stunning example of this, the Scientology spokesman Tommy Davis in 2009 walked off the set during an interview on ABC's
Nightline
after the reporter Martin Bashir dared to ask him about a controversial aspect of church doctrine.

How then to write about the church? Perhaps the most credible source is L. Ron Hubbard himself, whose voluminous "tech" in many ways tells the unvarnished story of both his ideology and his organization. But to glean the truth of Hubbard's church, in all its permutations, requires that one learn its language—the lingua franca of Hubbard's world.

It is the goal of
Inside Scientology
to translate this language and separate myth from fact. My reporting is based on the reading of thousands of pages of Scientology doctrine, including many confidential papers and memos that have never before been made available, and on personal interviews and e-mail exchanges with roughly one hundred former and current Scientologists, ranging from well-known critics of Scientology to church loyalists who, before being interviewed for this book, had never spoken to a reporter. It also draws on my conversations with a number of academics on both sides of the ideological spectrum, and, crucially, my talks with Scientology officials. Early in my reporting, in an unexpected moment of openness, the church granted me unprecedented access to its officials, schools, social programs, and key religious headquarters. This yielded a rare, and at times wholly uncensored, view into one of the most exclusive, and elusive, communities in the world.