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The New Yorker What a Load of Balderdash
A Freedom Special Report

“The Spectators”
A Closing Word

The New Yorker lays claim to being the “last bastion of long-form journalism,” yet deprived its readers of ever learning anything resembling the truth about Scientology.

The New Yorker, Lawrence Wright and Paul Haggis are proof that accolades, awards and the trappings of intelligentsia do not necessarily correlate to truth, honesty or forthrightness.

Church of Scientology of New York
Fortunately, no lie, regardless of who tells it, can unseat the truth. For regardless of the opinions of “the best people,” the truth always prevails. In this case, it prevails in the successes of Scientologists who enjoy the happiness and accomplishment they derive from the practice of their religion. It prevails in the many millions more who are now literate, drug-free, crime-free and happy as a result of the humanitarian and social betterment programs sponsored by the Church of Scientology and supported by Scientologists world over.

The true story of Scientology is irrefutably told in its growth—growth unparalleled in its history. While Wright pretends to be knowledgeable about or respectful of the religious beliefs of others and is known as an “investigative reporter,” he never said a word about what was happening in the world of Scientology while he was writing his so called “profile.”  All of the information in this magazine and more was made available to Wright, through videos, photographs and volumes of documentary evidence. Wright and his editorial team chose to ignore it.

By doing so, they disregarded the establishment of new Scientology Churches, including those in the cultural capitals of Rome, Madrid, London, Berlin, New York, Washington, D.C., Los Angeles and the newest—opened in January and February 2011—in Melbourne and Moscow, respectively.

No, Wright didn’t write a word about these new Churches. In fact, nothing that accurately reflected Scientology in the 21st century made it into the pages of The New Yorker. Instead, he went to print with a load of stale and false stories about the Scientology Founder and disproven accusations about the religion’s ecclesiastical leader, the driving force behind the Church’s explosive growth.

One doesn’t impugn men of goodwill unless one has something to hide.

The New Yorker could have described how the Scripture of the Scientology religion has been made accessible to everyone for the first time in history with the completion of a 25-year program to recover all of L. Ron Hubbard's writings and lectures on Dianetics and Scientology.

Or Wright might have described how, to accomplish this monumental undertaking, the Church established new all-digital, print-on-demand publishing facilities in Los Angeles and Copenhagen, Denmark. These award-winning facilities have seen production volume soar 660 percent since 2007, making both organizations the largest and only all-digital publishing houses in the world.

Further, The New Yorker “profile” could have mentioned the new 185,000-square-foot Dissemination and Distribution Center, where materials for all Church-sponsored human rights, drug prevention and humanitarian programs are produced.

But, alas, The New Yorker and Lawrence Wright are spectators, not players in making the world a better place.

Then, too, it could have discussed how those humanitarian programs have reached more than half a billion in 100 countries, aiding individuals to live drug-free, moral lives in a world that respects human rights.

But, alas, The New Yorker and Lawrence Wright are spectators, not players in making the world a better place.

If you are interested in the Church of Scientology and the legacy of its Founder, don’t look to spectators who sit around commenting on how “interesting” it all is as the lives of others pass them by. Instead, ask a Scientologist; ask those who partner with the Church to help their fellow man. Or simply look for yourself by walking into a Church of Scientology. Or go to and For there you’ll find the true “profile” of the only world religion to emerge in the 20th century.

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