Essays about Human.

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Month and Year

Brain imaging techniques are useful to study different areas of the brain. There are many popular imaging techniques present in the media. Any technique that deals with the structure of the brain and evaluate the mechanism of the brain comes in cognitive brain imaging techniques. In a research study, I read about two techniques PET and MRI. PET stands for positron emission tomography. It helps in identifying disease, working of organs and tissues in the body. MRI stands for magnetic resonance imaging. It also scans the detailed images of organs and tissues present in the body. However, these brain

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A Reflection on Scientology

Introduction
The Church of Scientology did not begin as a religion but as a mental health therapeutic theory called Dianetics, which the accompanying book, Dianetics: The Modern Science of Mental Health, came off the press in 9 May 1950, from a science fiction author named Lafayette Ronald Hubbard (1911-1986), or L. Ron Hubbard (DeChant and Jorgensen 304). The Hubbard Association of Scientologists was established in 1952 (305). It was a new religious movement, with its tax-free claim over revenues, which the American society came to view as a religious cult (Blythe 2). However, as far as the U.S. Internal Revenue Service was concerned, it was a ‘for profit’ business and not a non-profit religious organization. So for three years battle with the federal government raged on as Scientology instituted adaptive measures, such as publishing new prayer books, using cross symbols in their meeting places, etc. And, they won with the federal government recognizing it as a tax-exempt religious organization (3). Only four years later in 1954 that the first church of Scientology was founded in Los Angeles. The Church of Scientology as a recognized religion was finally born. However, according to Eugene Methvin, the primary intension is based on the understanding that establishing a religion as where the money is (Methvin 1). This reflective essay aims to understand the major religious tenets of Scientology, its concept of God and of the human relationship with God, its current historical developments, and its cultural stand on positive social change and human equality.

Major Tenets, Doctrines, and Dogmas

The Thetanian Mythology: Scientology teaches that the “theta” is the cosmic force and source of life and “thetans” as the individualized expression of theta (DeChant and Jorgensen 307). Thetan is the true identity of mankind: intrinsically good, omniscient, omni-creative, and immaterial (308). Thus, humans as thetans are pure spirits, immortal, and god. The story goes that, in the primordial past, the thetans the physical MEST universe. However, over time, the thetans came to identify and got enmeshed with the MEST and forgot their true Thetanian identity as well as their powers (309). Consequently, the thetans became trapped in the MEST to such extent they even failed to realize that they are thetans, believing that they are mere physical beings. Because they are immortals, as their bodies deteriorate to death, thetans are repeatedly reborn into the MEST until salvation intervenes. Each lifetime is stored in the thetan’s “reactive mind” (similar to the Freudian “unconscious mind”) as “engrams” (images). These engrams accumulate in the reactive mind each lifetime, moving the thetan further and further away from realizing his true spiritual identity. The objective of Scientology is to save the thetan and restore his awareness to his true spiritual identity.
The ARC Triangle: For salvation to occur, the thetan should acquire a special knowledge that allows him to understand the basic workings of the MEST universe (310). This knowledge is fully embodied in the ARC Triangle. The triangle consists of three interdependent concepts: affinity (degree of affection; the emotional state), reality (agreement of what truly exists), and communication (interchange of ideas). Communication is believed the most important element in the ARC Triangle. Human survival problems have their roots in ineffective communication (311).

The Bridge to Freedom: The concept of the Bridge constitutes the religious means whereby the mastery of the ARC Triangle is achieved. It has dual components: “Training” (religious education) and “Processing” (personal spiritual development). Both components increase spiritual awareness. The first discipline (the Training) frees the thetan from the limitations of the MEST universe. The second discipline (the Processing) restores to the theta all lost or forgotten powers of godhood. Each advance in spiritual awareness moves the thetan into higher levels of mastery of the ARC Triangle. The thetan progresses from the “PreClear” state (the bound state) to the “Clear” state (the state freed from engrams) (312). Thetans in Clear state are ready to start reacquiring their lost powers (313). The final stage is the “Operating Thetan (OT)” state wherein the thetan is learning to harness his analytical mind (instead of the reactive mind) to gain mastery over the MEST. The OT who has successfully functioned under the eight dynamics of existence acquires total spiritual freedom, including the freedom from the endless cycles of birth-death-rebirth, and starts to take on greater and greater cosmic responsibility (314). Scientology aims to “clear” the planet and restore mankind to its true Thetanian identity.

The Eight Dynamics: Scientology believes in the basic command of life, which is “Survive!” This imperative is divided into eight compartments called dynamics (meaning, “urge,” “drive,” or “impulse”) that are used to inspect and understand a person’s life.
(A) First Dynamic, SELF: This refers to the basic drive to survive as an individual and to be an individual with a personal body and mind. It aims to fully express individuality.
(B) Second Dynamic, CREATIVITY: This refers to the impulse to make (“create”) things for the future or survive through a small unit. It includes the establishment of a family unit, raising children, sex, and other family activity.
(C) Third Dynamic, GROUP SURVIVAL: This refers to the urge to survive through a larger group of individuals outside the family, such as a community, friends, a social lodge, a state or nation, a race, and the like.
(D) Fourth Dynamic, SPECIES: This refers to the urge toward survival through all mankind and as all mankind, encompassing all men and women.
(E) Fifth Dynamic, LIFE FORMS: This refers to the urge to survive as life forms and with the help of other life forms (e.g. animals, birds, insects, fish, vegetation, and all other living things).
(F) Sixth Dynamic, PHYSICAL UNIVERSE: This refers to the urge to survive of the four components of the physical universe: matter, energy, space, and time.
(G) Seventh Dynamic, SPIRITUAL DYNAMIC: This refers to the urge to survive as spiritual beings and anything spiritual; the ability to destroy or pretend to be destroyed. It involves the survival of the life source itself, which the seventh dynamic is.
(H) Eight Dynamic, INFINITY: This refers to the urge to the existence as Infinity, to actually embrace the all-ness of all, comparative with the concepts of God, the Supreme Being or Creator.

The Concept of God

The concept of God in Scientology refers to the concept of the Eight Dynamic (Infinity) (“Does Scientology Have a Concept of God?” n. p.). This dynamic refers to the urge towards the existence as Infinity or as God, the Supreme Being or Creator. Thus, God for Scientologists is not a person or an entity but an urge towards or of Infinity. In fact, in this concept of God, it is the human or the thetan who achieved the Eight Dynamics who becomes God himself (“The Eight Dynamics” n. p.). Its concept of God is the human becoming God. But, unlike Christianity wherein the God-Man came to pay for the salvation of mankind, the Scientologist ‘Infinity’ became human because he became bounded to the MEST he created. Thus, the Scientologist ‘god’ made a mistake and became human. He mistakenly lost his thetan-hood or godhood. Thus, achieving the Eight Dynamic is simply reclaiming that godhood once more.

In essence, its concept of the Eight Dynamic is similar to the Mormonist doctrine of ‘celestial progression’ wherein the spouses themselves can become god. There are many differences though between these two religions. First, while Scientology contented itself with achieving only the peak of thetan-hood, the Infinity, Mormonism goes beyond becoming the God the Father to becoming even the Father of the God the Father, and logically in a quite similar sense, having God the Grandfather or a God ancestry (Smith 613-614). Scientology is not clear about the social side of godhood as the Mormons are. Second, the Scientologist concept of becoming human is a humanization by mistake or assimilation to the MEST (the created universe); while Mormonists look at humanization and dying as a prerequisite to godhood.
As far away from the Christian concept of God as the Mormons, Scientologists need more creative and science fictionist thinking for their concept of God to get near to the Christian God because the chasm of differences is just so wide and deep to be bridgeable. As a point of fact, though, neither concept of God contradicts the Christian concept of God; and thus not of an authentic Christian religion.

The Concept of Personal Relationship with God

Unlike the Christian concept of a personal relation of man with God, the Scientologist concept of that relationship is practically nothing because its doctrine on the Eight Dynamics simply insists that the thetan (freed and infinite human) is god himself. Thus, in essence, the Scientologist concept of the ‘God-man’ relationship is a ‘Self-self’ relationship. Since the thetan (human) is himself god his relationship with god is a relationship to himself. Thus, while the relationship between a Christian and God is a relationship between a child and the Father, the Scientologist relationship with god is essentially a self-directed relationship if such can be called a relationship at all.

Some Historical Developments

Scientific Uproar: Less a year after the publication of Hubbard’s Dianetics: The Modern Science of Mental Health in 1950, which claimed that Dianetics was based on careful research, the medical and psychiatric associations in America demanded that Hubbard submit to the American Medical Association and the American Psychological Association a copy or copies of his research on the ‘new’ mental health therapy; and when he failed to do so, recommended that the use of Dianetics be confined to the research milieu (Freeman 19).
The “Fair Game” Policy: An HCO Policy Letter signed by Hubbard on 18 October 1967 ordered an action called “Fair Game” against Scientology “ENEMY”, referred to as “SP” (Suppressive Person, or critic), which involved deprivation of property or injury by any means, or be tricked, sued, lied to, or destroyed (“Fair Game” n. p.). A year later, on 21 October 1968, another HCO Policy Letter came off cancelling the “Fair Game” policy as entry of its ethics code while affirming the same practice to continue.
Practice of Medicine without License: Scientology received a suit in 1995 for non-licensed practice of medicine after the death of Lisa McPherson under psychiatric treatment by the church for 17 days at Fort Harrison (Farley n. p.). Churchmen removed her, against the doctor’s advice, from the care of Morton Plan Hospital where she volunteered admission. Her condition deteriorated under Scientology care and died on arrival at a 45-minute drive hospital outside the Fort. The death suit was settled in 2004.

Cultural Position on Positive Social Change and Human Equality

Scientology is an exclusive and secretive religious organization with its own distinct sets of cultural features. It has its own exclusive dictionary of terms (e.g. “thetan,” “clear,” “MEST,” or “auditing”), calendar of holidays (e.g. “Auditor’s Day”), and locations of great religious significance (e.g. Hubbard’s Saint Hill Manor in England; Church of Scientology Flag Service Organization in Florida) (Pentikainen and Pentikainen 10). Social change is often viewed in the context of the internal lifestyle of its members and through its central process of “auditing” as the primary, if not sole, means of personal and social change. Its aim is always to progress from the First Dynamic to the Eight Dynamic, a process that even goes beyond the context of human society and into celestial, or perhaps extra-terrestrial, society.
Towards the society outside Scientology, its Association for Better Living and Education (ABLE) has offered its auditing services, such as Narconon (to combat drug addiction), Criminon (for criminal reform), and Applied Scholastics (for Scientology scientific education), to schools, businesses, and community groups as secular approaches for social betterment without demand or expectation for membership (DeChant and Jorgensen 299). In essence, its approach to social change is interventional using the Scientologist processes in achieving social change and often under the cultural environment of Scientology.
Moreover, its concept of human equality goes beyond the issue of gender and racial color. It operates within the assumption of equality between thetans whose racial or gender characteristics are out of question and rarely an issue (DeChant and Jorgensen 325). Although, it attempted to somehow conform to secular requirements of non-discrimination by trying to improve its organizational gender ratio, Scientology admitted that a large number of advanced members are largely males.

Furthermore, the behavior of Scientology members is strictly governed by its ‘technology of ethics’, which is founded on discipline, justice, and honor (Pentikainen and Pentikainen 10). An individual can be trusted with ethics but not with justice, which only the organization can administer. It teaches, however, that if ethics are well in place, justice is often unnecessary. In addition, ethics is about “integrity and honesty and doing what is right” (“Improving Conditions in Life”).
Compared to the Christian Beatitudes as quoted in the Gospel of Matthew, chapter 5, verses 2-10 and expounded in Jesus’ Sermon on the Mount from verses 11 to 48 (Jones NT 20-21), the Scientologist ‘technology of ethics’ has superficial similarities and dissimilarities (of course, a better comparison will be achieve with access to its full ethical codes, which is not possible unless to members). Both codes agreed in the importance they give on being happy (verses 2-10), doing what is right (verse 6), being peacemakers (verse 9), and getting involved in the cause of right (verse 10).

However, while the direction of the Scientologist ethics is towards happiness, prosperity, and survival, the essence of the Beatitudes revolves around poverty and deprivation, gentleness and peacemaking, compassion and mercy, and happiness in persecution. In many areas, except for happiness, both viewpoints contrast each other: Scientologist ‘prosperity’ vs. Christian ‘poverty’; ‘survival’ vs. ‘gentleness and peacemaking, compassion and mercy, and happiness in persecution’. In fact, its focus on survival both governs the centrality of their doctrine of the Eight Dynamics and their historically vicious behavior against critics (DeChant and Jorgensen 330). While the essence of the Sermon of the Mount highlighted an imitation of the sacrificial nature of Christ’s spirituality, the essence of Scientology is survival, of the fittest if you may, an urge towards life not death.

The general concept of life between Christianity and Scientology in the sense of finding and keeping it similarly points to ‘eternity’ in Christianity or ‘infinity’ in Scientology. Both terms are essentially comparable and interchangeable as eternity is essentially infinity and vice versa. However, the approach towards this eternity or infinity diverged in an opposite direction, conditioned by the divergence of their theology. Where Christianity proposed the path of sacrificial death in obedience to the will of God, the Scientologist path insists on not dying (that is, on survival) and instead being transformed into a god (thetan) with physical life intact. It is, however, unclear how Scientologists justify the death of its founder Hubbard as a proof of survival. There is a clear pitfall in justifying Hubbard’s death as an interpretation of reaching the Seventh or Eight Dynamic because it will have an implication that death by suicide may be justified to reach the last two highest Dynamic.

Conclusion

Lessons from the history and teachings of Scientology are something that seekers of religion need to ponder deeply with eyes widely open. Being a cultural phenomenon, religion involves and thrives through the strong emotions of its members. Once a passionate part, a person tends to evaluate the religion based on emotional parameters, instead of objective grounds. From the perspective of the unreligious Scientology promises a powerful religion, which can transform mortal men into immortal gods. It is the ‘best’ of what science and religion can offer. However, to those who are serious in the spirituality, such as Christians, the contrast between its doctrines with that of Christ can easily give an impression of science fictionist tone in the theories proposed, not to mention the primal passion for survival often at the cost of its opponents. The guarantee of safety and authenticity of religion, however, can only be gleaned upon its stability and soundness of doctrine through time, not by rhetoric or even science.

Works Cited

“Does Scientology Have a Concept of God?” Scientology. Web. 27 July 2015
<http://www.scientology.org/faq/scientology-beliefs/what-is-the-concept-of-god-in-scientology.html>
“Fair Game.” Xenu. Web. 27 July 2015. <http://www.xenu.net/archive/disk/fairgame.htm>
“Improving Conditions in Life.” Scientology Handbook. Web. 27 July 2015.
<http://www.scientologyhandbook.org/conditions/sh10.htm>
“The Eight Dynamics.” Scientology. Web. 27 July 2015 <http://www.scientology.org/what-is-
scientology/basic-principles-of-scientology/eight-dynamics.html>
Blythe, Christopher James. “Hugh B. Urban: The Church of Scientology: A History of a New
Religion.” 49th Parallel Autumn 2012, 30(1): 1ff. PDF file.
DeChant, Dell and Danny L. Jorgensen. Chapter 14: The Church of Scientology: A Very New
American Religion. World Religions in America: An Introduction. 4th Ed. Ed. Jacob Neusner. Louisville: Westminster John Knox Press, 2003. 293-312. Print.
Farley, Robert. “Scientologists Settle Death Suit.” St. Petersburg Times 29 May 2004. Web. 27
July 2015. <http://www.sptimes.com/2004/05/29/Tampabay/Scientologists_settle.shtml>
Freeman, Lucy. “Psychologists Act against Dianetics.” The New York Times 9 September 1950:
19. Print.
Jones, Alexander. The Jerusalem Bible. London and New York: Darton, Longman & Todd and
Doubleday & Company, 1966. Print.
Methvin, Eugene M. “Scientology: Anatomy of a Frightening Cult.” Reader’s Digest [Reprint]
May 1980: 1-6. Print.
Pentikainen, Juha and Marja Pentikainen. The Church of Scientology. Helsinki, Finland:
Freedom Publishing, 1996. PDF file.
Smith, Joseph. “Discourse at Nauvoo, IL”. Times and Seasons 15 August 1844, 5(15): 612-617.
Print.

Here you can have a look at a piece on human prehistory in early Paleolithic. It provides an answer when was the lower Paleolithic era and describes the most widespread stone tool traditions of that period. Although this is the second part of the bigger study, it could be similarly viewed as separate scientific work. The thing is, with the best essay writing help of our experts, crafting both huge and smaller research papers will be a breeze for you!

Introduction

One among the accepted reality in international relations is the prevailing recognition of the idea that terrorism is the weapon of the weak. This is further reinforced by the shocking turn of events on September 11, 2001 where a group of terrorist coordinated a series of bombing in the United States. However, many political analysts argued that terrorism is not solely associated as resort taken by the weak to get their messages across, rather, it also a means by which the strong impose their will on the former. While this may not be generally accepted, defining terrorism would shed

At the present time, much emphasis of the discussion over the system of the international relations is on the topic that it is unjust at its root and, as a result, promotes under-development. Throughout the history of human development and the world system formation, "the natural systems that have supported human life on the planet are being stretched, some to breaking point. What science has been telling us for decades is now making itself felt in the most unmistakable ways" (McDonagh, 2013, p. 1). In fact, long before the development of the system of international relations and world economy, every individual and every group used to improve their living conditions through exploiting the natural resources which have always belonged to them. "Every continent independently participated in the early epochs of the extension of man’s control over his environment – which means in effect that every continent can point to a period of economic development" (Rodney & Babu, 1981. p. 2-3).

But what do we have today? Let's take a look at Africa, which is the original home of a human being. This continent "was a major participant in the processes in which human groups displayed an ever increasing capacity to extract a living from the natural environment" (Rodney & Babu, 1981. p. 3-4). However, in the modern world., the majority of African countries are considered to be the third-world countries, suffering from starvation and having no prospects for development.
Therefore, the main point of this essay is to prove that the current structure of the international system is inherently unfair, creates inequalities , and benefits only the most advanced and developed nations.

Not only prominent economists and doctors of sociology are concerned about the inequality promoted by the current structure of the international system, but also other men of outstanding personality, including political and religious leaders, express their concern about this issue. For instance, Pope Francis (2013), asserted that "Human rights are not only violated by terrorism, repression or assassination, but also by unfair economic structures that creates huge inequalities".

Speaking from the perspective of economic opportunities, it should be noted that the process of globalization affects various states in different ways and the undeveloped countries do not experience all the benefits of this process as compared to the developed nations. "Inequality in this context refers to an unequal distribution of benefits and losses under the uneven process of a globalized world" (Ashaver, 2013, p. 34).

The fundamental problem of the international system is that the benefits of globalization cannot be distributed evenly around the world. The majority of industrial sectors of the developed nations benefit from international trade and make huge profits by means of the influx of skilled labor from abroad, international funding. In the meantime, the majority of developing nations lose their competitiveness or simply become unnecessary. It is obvious that these forgotten industries need time, money, and physical resources to adjust to the new conditions of life within the international economic system.

However, this process of renewal and restoration is impossible for the majority of industries in the third-world and developing countries. As a result, owners end up losing money and their business overall, and common people end up losing their jobs. These changes deeply and profoundly hurt the national economies of each country, causing great changes in the economic structure and increasing the unemployment rate.

As of today, the structure of the international system also provides for the de-industrialization of the economy, which basically means that manufacturing sector loses ground, while the arena is left to the thriving service sector. As a result, workers have to go through the process of professional retraining in order to find a place in this changing global system.
What is more, the current international system creates a large gap between skilled and unskilled employees. Of course, skilled workers' salary increases significantly, while the unskilled ones get paid peanuts or even lose their source of income. Although some economists argue that such inequality is a powerful incentive for employees to train, develop and acquire a new qualification, it definitely gives rise to unemployment.

Such inequality of economic opportunities causes significant wage disparities, particularly in the developing world. For instance, "Brazil has one of the most unequal distribution of income - the top 20% of the population receives 26 times the income of the bottom 20%" (United Nations Development Programme, 1992, p. 22).
Continuing this topic, it should be noted that "inequality is also manifested in the fast-growing gap between the worlds rich and poor people and between the developed and developing countries, and in the large differences among nations in the distribution of gains and losses" (Ashaver, 2013, p. 34).
Another major point of concern regarding the current international system is the flows of international migration. In pursuit of better living, many unskilled and unqualified workers move from the undeveloped countries to the developed states. There is no need to explain that their salary differs significantly from that of the country residents.
The majority of governments of the developed nations impose severe restrictions and barriers in order to restrict immigration flows. "It is clearly unrealistic to expect that industrial countries will greatly lower their immigration barriers" (United Nations Development Programme, 1992, p. 6).

Another major issue associated with the international migrations is the labor standars and working conditions the immigrants have to operate in. In fact, in recent years, "international labor standards have become the newest point of contention in trade disputes between industrial and developing countries" (Golub, 1997, p. 20). A lot immigrant workers have to work in unfavorable working conditions, work excess hours in order to earn a living. What is more, many multinational corporations employ young children and make them work up to 12-14 hours a day.
As to international investment, it should be noted that the allocation of investment also seems to be extremely unfair. The undeveloped nations, as a general rule, receive no or little investment as compared to the developed nations. "Why have these countries attracted so little investment? The major reason is that investment is generally more profitable in rich countries than in poor ones" (United Nations Development Programme, 1992, p. 53).
It is obvious that international investment is one of the key elements for successful and productive development for the third-world countries. As a result, "where the international economic system is hostile to investment in new, productivity enhancing economic activities is where its elements create obstacles to development" (Montes, 2014, p.2).

According to former Secretary-General of the USSR, Mikhail Gorbachev (2001), "We could only solve our problems by cooperating with other countries. It would have been paradoxical not to cooperate". For the purpose of solving the abovementioned issues of promoting under-development, various international organizations and institution, including IMF, the World Bank, GATT, and WTO, have been established. However, having regard to the fact that the issues of under-development still exist and that the gap between developed and developing nations is widening year by year, there are some questions that need to be answered.
In his research "Globalization, Development, and International Institutions: Normative and Positive Perspectives", A. Milner clearly stated the three key questions that still remain without answer: "Would the developing countries have been better off if these institutions had not existed? Would resources for aid and crisis management have been as plentiful or more so if they had not existed? Would globalization have occurred as fast and extensively, or even faster and deeper, if these international institutions had not been present?" (Milner, 2005. p. 834).

References

Ashaver, B., 2013. Poverty, Inequality and Underdevelopment in Third World Countries: Bad State Policies or Bad Global Rules? IOSR Journal of Humanities and Social Science [Online], 15(6), 33–38. Available from: <http://www.iosrjournals.org/iosr-jhss/papers/vol15-issue6/f01563338.pdf?id=7752> [Accessed 19 Jul. 2015].
Golub, S., 1997. Are International Labor Standards Needed to Prevent Social Dumping? Finance & Development [Online], 20-23. Available from: <https://www.imf.org/external/pubs/ft/fandd/1997/12/pdf/golub.pdf> [Accessed 22 Jul. 2015].
McDonagh, T., 2013. Unfair, Unsustainable, and Under the Radar: How Corporations Use Global Investment Rules to Undermine a Sustainable Future. Democracyctr.Org [Online], 1-18. Available from: <http://democracyctr.org/wp/wp-content/uploads/2013/05/under_the_radar_english_final.pdf> [Accessed 20 Jul. 2015].
Milner, H., 2005. Globalization, Development, and International Institutions: Normative and Positive Perspectives. Perspectives on Politics [Online], 3(4), 833–854. Available from: <http://faculty.georgetown.edu/jrv24/milner_05.pdf> [Accessed 23 Jul. 2015].
Montes, M.F., 2014. Obstacles to Development Arising from the International System . In Obstacles to Development in the Global Economic System . Geneva: South Centre, pp. 1–29.
Rodney, W. & Babu, A.M., 1981. Some Questions on Development. In How Europe underdeveloped Africa. Washington, D.C.: Howard University Press, pp. 1–432.
PSB, 2001. Mikhail Gorbachev Interview. PBS.Org. [Online] (updated 23 Apr. 2001) Available from: <http://www.pbs.org/wgbh/commandingheights/shared/minitext/int_mikhailgorbachev.html> [Accessed 24 Jul. 2015].
The Guardian, 2013. Pope Francis: the humble pontiff with practical approach to poverty. [Online] (updated 14 Mar. 2013) Available from: <http://www.theguardian.com/world/2013/mar/13/jorge-mario-bergoglio-pope-poverty> [Accessed 20 Jul. 2015].
United Nations Development Programme (UNDP), 1992. The widening gap in global opportunities . In Human development report 1992. New York: [Oxford University Press] for the United Nations Development Programme (UNDP) [Online] Available from: <http://hdr.undp.org/sites/default/files/reports/221/hdr_1992_en_complete_nostats.pdf> [Accessed 20 Jul. 2015].

Earley, Pete (2012). The Serial Killer Whisperer: How One Man's Tragedy Helped Unlock the Deadliest Secrets of the World's Most Terrifying Killers. Touchstone. New York City: NY. ISBN-13: 978-1439199039.

Purpose of the book

The purpose of “The Serial Killer Whisperer” is revelation. The minds of serial killers and serial murders have fascinated us through investigative documentaries, sitcoms and Hollywood blockbusters (Schmid, 2005). The information that is portrayed to us in these mediums is generally violent and usually illogical behavior on part of the serial offender. This book, however, reveals a different side to the readers. The side that eludes investigators and criminal profilers;