In this second hour we're going to get straight down to business here and we're going to cover very swiftly now, in the next three minutes of play, the following:

All right, this is the first of the new Professional Course series and it is expected at the time the student reaches this level that he will be very conversant with the following tapes and data:

What's wrong with the preclear and how you do something about it, just like that.

• The first twelve lecture books.*'[Note: reference to the first twelve of fifty booklets published in 1952 as the Professional Course Lecture Summary. These booklets were compiled from transcripts of the Summary Course Lectures given by Ron in Wichita, Kansas, 25 February to 10 March 1952. These booklets are no longer available, however, the transcripts of the lectures are published in the Research and Discovery Series volumes.]

What's wrong with the preclear is the fact the preclear is inherently, by his — the nature of the beast, eight dynamics. And these dynamics have been limited as an area of responsibility for him until he is about one one-thousandth of one dynamic: one.

This has happened because of a principle known as the principle of the hidden influence. And that's one that you're going to hear a lot about and you're going to see a lot of and is as valuable in working out your preclear's case as your original things — theories such as theta — MEST, the introduction of an arbitrary, other basic theories in Dianetics and Scientology — hidden influence. We'll talk a lot about that later.

He should be very conversant with those and he should have studied, with his instructor and assisted by whatever tape might be here on that subject way back from 1952 — and there are some tapes here on that subject, if we could fish any of them out; it isn't important to have tapes on that subject, by the way — the Axioms. And he should have some conversance with these things and then he's right here at this level of Professional Course.

But he has been led to believe that there were hidden influences here, there and this way, until at last he has conceived himself to depend for his own survival upon other things for his realization of the eight dynamics and has cut down his scope of personal action to maybe a thousandth of one dynamic. And this has come about on two principles: One, the theory that he had to survive and the other, that there have to be currents and energies and flows.

And I am going to assume now that we have some conversance with the basics of Dianetics and Scientology. And just to make absolutely sure I am going to give you at this moment a very fast review of what this is and what it is that is Dianetics and what it is that is Scientology and what's para-Dianetics and what's para-Scientology.

Now, we could say there's several of these things. But the idea of survival lies at the head of all ideas and two terminals lies ahead of all flows. So we're actually working here simultaneously in two distinct fields which interlock.

It will be shortly announced in the magazine Scientology, published in the United States, that Dianetics stems from this base: The dynamic principle of existence is survival. There are eight dynamics. The purpose of the mind is to pose and resolve problems. The principles of ARC combine into what we know as understanding and logic. Self-determinism is the goal of the auditor. You've got it right there.

Ideas beyond ideas beyond ideas. He has to survive. In order to survive you have to be something. All right. You have to have energy to do things and in order to have things. This requires two terminals. So here on the one hand we have the top of all ideas which is survival (you have to be something in order to survive) and on the other hand you have to have two terminals.

And anybody that comes out and says, "We have now discovered that the first principle of existence is sneeze," isn't practicing Dianetics or searching in Dianetics or researching in Dianetics. I don't know what he's doing but he hasn't anything to do with Dianetics.

Now, let's find the bugs in both of these things and we find out there's a bug in each one. The introduction of an arbitrary is right there. The hidden influence is right there.

That would be legitimately para-Dianetics and let me tell you why this is. You don't go into the science of physics which is proven empirically over and over and over and over and is being used by thousands and thousands and thousands of people and say, "Now, we're going to teach you about physics," or "We're now going to do physics. Now it so happens that to get anything to balance, a fulcrum at the center of a lever to balance must have five times as much weight on end A as it has on end B." And then tell anybody that you're practicing physics because, of course, that won't balance. That's the end of that.

You get a fellow who's awfully bad off, by the way, he spends all of his time trying to find out the hidden influence that's working its way upon his life: who's got communication lines out to him and who's writing letters and who's doing this and who's doing that and God knows and he's in a bad way.

But you would be perfectly — perfectly in your rights to say, "Now, we're going to form some kind of an organization of knowledge out of the subject here which has for its basis that it takes, to make anything balance, five times as much weight on one end of the scale as it does on the other end of the scale and five times as much weight always balances one fifth as much weight." You could call that paraphysics or metaphysics.

Well, the hidden datum behind survival is that the being they were trying to make survive is immortal. That's a hidden datum. There he is. You see, if you tell something that is immortal and can't fail to survive that it has to survive, that's a very grim joke, isn't it. That's the bug in that one.

You know what metaphysics means, by the way? It means "after physics," because the original classes in it were given in the period which immediately followed the physics period. That is where that gets its name because it was the unexplained and inexplicable and upsetting things that nobody knew the answer of.

And the bug in the two terminals is simply that he's always the other terminal. He has to have two terminals? Sure he has to have two terminals. Mm-hm, and they're always both his and they've never been otherwise since the beginning of the track.

Well, we do know the answer. We have proven it time and time and time again, we have proven that we are on the right path, on the right groove when we say, "The dynamic principle of existence is survive." We're on the right path there.

What's the hidden datum, then, that pins a man down and causes him to be worried and anxious and miserable and upset and worry about the future and all of that, and worry what's happened in the past, and so on? That's because it had to do with the other terminal. And he thinks that other terminal was to be worried about. In other words, he hasn't taken responsibility because it was hidden from him that the other terminal was always himself. It has never been otherwise since the beginning of time.

And every time I get off the path and go wandering over the hills and far away and get to fooling around and wondering whether or not preclears, if they were knocked out with a cosh (for the US, that's a blackjack), wondering whether or not these people if stacked up in the corner might be able to reorient themselves better or worse — that has nothing, nothing to do with the alteration of the basic principle. And after I get fooling around and stir-ring up preclears one way or the other, and so on, I want to know what's wrong with what I'm doing and why it doesn't work, I have only to ask one question about it: Is this in keeping with these principles — survive, the 8 dynamics and ARC?

Now, he can get an idea from somebody else. How? By mimicry. He gets all of his ideas by mimicry. And so therefore, he has to be "the same as" to get sympathy. He has to be "the same as" to get an idea. Do you see?

And any time I part off of those principles (boy, this is an old hand talking to you about this!), any time I go over the hill on these principles, I'm lost! I'm over there sitting there with no compass, no map, no stars to shoot, with a half-dead preclear on my hands. I say to myself, "Now let's see, hmm, there's probably some new and unknown and terribly important and very upsetting principle that I don't have any finger on and I need that principle before I can do anything for this poor preclear." And as long as I continue in that frame of mind — search, search, search, look around, look around, look around — nothing happens with the preclear.

So we've got the emotion of sympathy, then, as the first step in flows which is an energy. Sympathy becomes a dubbed-in kind of energy.

Till all of a sudden I pull out this road map. And this road map says, "The dynamic principle of existence is survive. There are eight dynamics. There's ARC." Zong! Oh, there's the highway. And we're right back on the groove and what do you know? Out of all of an ocean of new data discovered, a few facts will evaluate themselves on those basic principles and fit into place. And the rest of the facts that have been discovered there will, on the outskirts, orient themselves and fit into place.

A fellow says, "I feel sympathy" or "I have to have sympathy." It is a sensation. This is a dub-in. He thinks it's an energy and he's all set to accept it as an energy. Whereas in the field of ideas — we're working, then, in two things, you know: we're working in the field of ideas and we're working in the field of energies. Got two big spheres of action here.

This is a very, very marvelous thing to behold, by the way, in research to find out that you aren't learning anything new. It's not that you are stuck with a postulate. For years and years and years I've tried to take "the dynamic principle of existence is survive" and throw it overboard.

And by the way, you won't get anyplace if you try to divorce the two completely and say, "These are two separate fields. We're only going to work in ideas now, ha-ha." Like hell you will only work in ideas. That's your failure whenever you tried to undo a case simply by undoing a postulate. You are avoiding the fact that the postulates are buried in the effort. The two fields are interlocked and they obscure each other. The ideas obscure the effort and the effort obscures the ideas.

You know the test in research is this — this will tell you immediately whether research is done well or done poorly — the test is this: Does the investigator work as hard to disprove his data as he does to prove it? And if he will do that, he's an honest investigator. But if he is so enamored with a datum that he must hug it to his bosom, daren't even look at it or test it or subject it to any proof at all, but it's such a wonderful datum, such as, "All is based on toilet training," that we never investigate it; all we do is rush all around the world and with vast literary pride and skill, and so forth, sell everybody that this is the datum.

So over here in the field of ideas we have, then, the idea that one had to depend. The idea also that in order to be valuable it had to be scarce. That's the idea.

We don't spend our time sitting over here finding out if it is the datum because to establish it you would have to do this: You would have to say, "It is whatever it is." And then you'd have to sit there and say, "It's not whatever it is. It just isn't, that's all. I'm going to prove beyond any doubt whatsoever that this is not the data."

Now, we find that echoing over here in terms of terminals and we find scarcity as the dwindling spiral. If we were to draw a dwindling spiral we would have an arrow going down towards 0.0 or minus 8.0 and that arrow would have marked on it "scarcity." And we would have on that dwindling spiral another arrow marked up, showing up the spiral, and it would say "abundance." And neither one of them say abundance of what.

Until you've done that the datum is no damn good. And the reason why is, is you don't get a double flow — unless you have a positive and negative in this universe, you don't really get any flow at all. And until you've permitted a datum to flow through data, you don't know anything about the datum because a datum is as valuable as it has been evaluated. And when one says "evaluated" he means "no emotional connotation between that datum and its originator." Let's not have a lovefest; let's have some investigation. And that means that this datum must be turned out of doors and sent to root for itself amongst enormous amount of other data before we can even vaguely say, "This is the datum."

Well, what is the optimum survival for you, as an individual? It's an abundance of you. You'd never look for that one, would you? An abundance of you is the first dynamic. You have been so many beings simultaneously you couldn't count them. And now you sit here convinced that you're just one and can only be one.

Now, the whole principle of mathematics, the whole principle of evaluation underlies our principles. What do you know? We're above mathematics because mathematics broke down the other day. Not only did we find out why a terminal works against a terminal to make electricity, but a little bit later on we find out that the so-called sciences of mathematics break down. They don't just mildly break down, they leave you without an axle, without petrol (that's gas in the States), they leave you way out without water. Where? The second you find out that in mathematics we are trying to achieve a unity, we're trying to get one, we're trying to reduce it down to one answer. One answer, lowest common denominator. One answer, one answer, one answer, what do you know? It won't work! Big joke!

How the heck you could ever discharge an engram bank as just one person is more than I know. Yes, supposing you were five beings, that's five terminals, that's good abundance, isn't it? And then something happens to terminal five and it goes haywire and you decide you want that experience. Experience is valuable, it points the road, it tells you the cautions that you have to observe, so you yank the beingness of you as number five back to number four. Number four terminal is now four and five. And then something happens to number one and you yank back from number one to get the data and experience and so forth of number one. And now number four is now number four, five and one. And so it happens to the remaining two and three, and what have we got? We've got number four is now one, two, three, four, five. Isn't that fascinating as a modus operandi?

It's got to go down to two answers, two answers, two answers and as long as it's going to two answers you're all right. If it's going to just one answer, skip it because that's what's wrong with a V. He's trying to make it all one. And boy, he pushes and crowds, he sweats and steams to get it all down to one. He's never going to be able to do it.

How do you suppose you ever contracted down from eight dynamics to you? By closing terminals, closure of terminals. You snap in these dynamics, one after the other, and hold them in close to yourself.

He's got to get it to two because that is the trick of the universe. The trick of the universe was just on that system. It persuaded you to bring it all down to one, whereas the only place it could go was two. And if you try to take anything down lower than two in this universe, you join the universe — as what, I wouldn't be prepared to say. But that's the horrible fact that falls out into our hands. That's awfully simple, isn't it?

All right. Let's go in a little bit further into the hidden influence and we find out there is one hidden influence that is the generality of all hidden influences. And it, of course, goes dually. And there's two things you can think, in terms of evaluation, and evaluation would roughly come, for the purposes of aberration, under these two headings: There's something good about "blank"; there's something bad about "blank." And by telling people there's something bad about "blank," they make them turn around and go away from "blank" while they're still connected to "blank."

Very simple. We have a double principle in survive. As long as we say, "The dynamic principle of existence is survive," we're sitting there all by ourself until we learn that there is more than one thing involved in survival which is eight dynamics.

Who connected them to "blank"? The person who told them there was something bad about "blank" made them put anchor points out into "blank" just by referring to it, you see? They say, "The reason I want to tell you there's something bad about this, the reason I want to tell you there's something bad about this," it would be "I want to put anchor points from you to it." No, they wouldn't say that, would they? No, they just say, "There's something bad about it and I'm going to have to explain it all to you so that you'll under-stand how thoroughly bad it is." And when you've got this all explained you have the person hooked up to what's bad.

Now we get a second principle and that is that succumb exists there. There's two sides to survival: you live or you die — two, two, two. They run around saying — you know somebody's liable to get the idea that I'm down on religion or something of the sort. I'm really not down on religion any more than you're down on witch doctoring in the cannibal isles.

Now you tell him to depart from it. Great. Well, he can't have an admiration line, that is to say communication line running on out to "blank." He couldn't possibly have one running to "blank." So what's he do? He collapses the terminals. Where's this wind him up? This winds him up in "blank." This winds him up in whatever he's been said — told is bad.

You know when you use this word religion and when you use this word Christianity, you're not in communication because you don't know what — what the other fellow thinks you mean. Now, when he says religion, if I were talking to a bunch of boys in the cannibal isles and we talked about religion they'd know what we were talking about. Why, of course, in order to appease the tribal gods you have to cut off the heads of your enemies and drag them across the fields, otherwise your crops won't grow. Everybody knows that. And that to him would be religion.

So we find out that as far as preclears are concerned, "there is some-thing bad about . . ." is the idea that stands above the modus operandi of double terminals and closure of terminals. If you can convince there's some-thing bad about the terminals with which he's connected with, a person will then pick up and go away. He thinks he's closing out or shutting off the terminal. He doesn't. He collapses his lines. What's he collapse on? He col-lapses on himself. What does he collapse on himself? He collapses on himself the mock-up which he's been saying has been the other terminal. This is horrible, I mean, if you come to think about it.

And somebody else you're talking to, you say, "Ah, the principles of Christ," and he says, "Yes, yes." Oh yeah? What principles?

You're just standing there and somebody says, "Do you know that person over there has leprosy?"

Don't get a copy of the St. James edition a hundred years ago. It's a different book. Don't try to look at the New Testament under various translations. It's a different book. You've got a terrifically wide difference here. People are shooting all off from the middle. Well, what's the middle? The reason they shoot off from it, they say, "There's just one god in this universe." Oh no! You can't have one god in a universe that's based on a terminal of two unless you want to drive everybody down Tone Scale and make slaves out of them. Of course, if you want to make slaves out of everybody you'd convince them there is just one god but I'm sure nobody ever intended to do that with religion.

And you say, "Huh? Huh? I hadn't noticed, hadn't no — . What do you mean leprosy? Oh, that person over there." You have to put a mock-up over there, you see.

There's two gods — at least two gods. And actually, when you get this minimum number of two, you'll find a society was just about as healthy as it had gods. Well, let's have thousands of them. Let's really get up there and, of course, then you get into the impossible figures and you start downhill again because a society can't work with more than a few thousand gods; you can't keep track of them. All right.

They say, "Now, look at all the scales, scabs, has no feeling, limbs all rotting off, going to be in terrible condition; and the disease is contagious." Pow!

But we had a basic two, didn't we? We had God and we had the Devil. And then they say, "Worship God only." That's real good. That's real good. That'll kill you deader than a mackerel.

What have you got, now? You've got a mock-up of a leprous person in closure of terminals with yourself. Now, that's the mechanical trick of a collapse of terminals and how you get engrams and how they go into restimulation. Awful simple.

So, I'm not down on religion. I believe in religion, except I don't believe in limited religion. If we're going to have two gods let's worship two gods, that's all. If we've got to have worship of gods, let's at least worship the minimum number allowable in this universe.

Of course, everybody knows the problem was too difficult to do anything about, you see, so that is why nobody could do anything about the problem. And that was the hidden datum in the whole field of the mind. The hidden datum is, it's too simple.

Now, let's not fool around with this religion, tell people what they can't do with religion and what they can do with religion. We've just got religion — if we're going to have religion, then let's be honest with it and look and see and find this to be the case: that everybody who starts worshiping one god and one god only, and shaping his pathway straight toward one god and only one god and good, and it's good, and that's all we can have anything to do with is good, winds up bad. Ever know any minister's sons?

You have to get as simple as an idiot or as simple as I am — that's even simpler than an idiot — in order to get anyplace on this problem. Man knows in order to solve anything you have to go from simplicity into complexity. Now, I have gone consistently from complexity into simplicity, not because I was trying to make all the data the same, I was trying to keep from doing it. It did anyway.

All right. Self-determinism depends upon, we have learned, eight dynamics. And we find out that we're liable to cut down — you understand, I'm not death on religion, it's perfectly all right. I'm not even death on slavery. If you want to go make slaves that's all right with me. It's just this — it's just this: is everything that's introduced in this universe, no matter how good or how beneficial or how much freedom people intended that to have, unless the whole answer was given out, those principles were used to enslave. Isn't that sad?

All right. "There's something bad about it." Now, is that actual, as far as you're concerned? No, no it doesn't happen to be actual. It's real. You get the distinction between real and actual: Real is the assigned value assigned by the MEST universe and actual is how it really is.

Chap by the name of Christ could get born and raised and try to say, well, "Love your neighbor," and "Do unto others as you'd have them do unto you," — terrifically workable philosophy, by the way. And what do you know? They hang him up on a cross and drive nails in him. Why? Because they were afraid that he would say what he was saying so loud that nobody would ab — be able to rush in suddenly and control it all and limit all of that and mix it all up and reevaluate it so they could pass collection plates down the aisles and get the nickel on the drum. This couldn't have been, could it have?

Now, everybody knows we've got to accept what's real, only they've never bothered to tell anybody what was real. Oh, that's a dirty trick, isn't it?

So, right at the inception here I'm not trying to compare Dianetics and Scientology to Christianity or compare them to anything particularly. But I will say that this principle exists. If you study Dianetics and Scientology just from the angle of the good it can do for people, and if that's all you will pay any attention to at all, you will wind up a very bad auditor. Why?

They go around and they say, "Now, what you have to do is accept reality, you're not facing reality, that's the trouble with you, that's why we're going to give you electric shocks, a prefrontal lobotomy and fix you up, bud. That is what's going to happen to you because you don't face reality."

Because you'll pay attention to its good and pay attention its good and it'll make you eschew all the evil in the universe and that will pull you right over to it as a terminal. The next thing you know, you will be sitting there saying, "Why the hell don't I cut this preclear's throat." You will be sitting there alongside the couch in a high state of criticism of this preclear's family and you will get emotionally involved with the preclear's life. Why? Because you say, "Look at the horrible things this family did to this poor person." Well, that's all right, you can say that. But if you really wanted to wipe him out you'd say, "Isn't it wonderful how nuts people can be," or "Isn't it wonderful how beautifully certain principles of child raising can be employed."

Well, God help any of those people who ever made that remark to some patient if the patient had suddenly looked at them and said, "All right, I'm perfectly willing to accept reality. Now please tell me exactly what it is." You would have had a dead psychiatrist in forty-eight hours.

So this is how you control somebody. But let's not get emotionally involved about it. If you did, as an auditor, get emotionally involved with every pre-clear you had, what would happen? You'd go right on down scale, zong, in the absence of a process which would pull you right up scale again, zong!

That's a fact. It would have been that grim because nobody had defined reality except in the physical sciences. And they had defined it in a way that had nothing whatsoever to do with thought. And then the people who worked in thought said very carefully, "Well, that has no bearing on thought." Physical sciences had no bearing on thought. Everybody knows it's a kind of an energy that has no relationship to this kind of energy.

So it's been a dangerous liability being an auditor. And auditing itself could pull you out of this.

"Hide the data, quick. Somebody's liable to find out and then we're all undone." I don't know that we were all undone. We might all have gotten sane suddenly. That would have been a horrible thing, too.

But a V is already pretty far gone. And if he does very much auditing, he just keeps tipping the scales over in the wrong direction. So that what good Dianetics and Scientology will do for him gets unbalanced by the fact that he goes right on and pours it out to somebody else before he's ready to do it. In other words, he is doing a fine job of making it all the same before he knows what the differences are. And that's serious, then, very serious.

Well, all right. You'll find that this universe has been going backwards that way. People have been backing up from what's bad so hard — boy, the amount of energy expended in backing up from something that's bad is wonderful to behold, particularly when you observe the fact that the harder you back up the solider the cable you put on what you're backing away from.

Now, we have Standard Operating Procedure Number 5 in Scientology 8-8008. We've got Scientology 8-8008 as our text and an additional text is a paper and it gives you a little more data on the Standard Operating Procedure and gives you the basic principles which I'm going to lay down in this course. That is a — not a particularly restricted paper but no punches are pulled in its nomenclature at all. It just goes right — straight on ahead and talks about what we are talking about. Just as I'm going to do on these tapes.

That which you fear, you bring to you. Why? Because all you had to do was be it and you were no longer — it was no longer possible for that to hurt you or even be bad. All you had to do was be it. Instead of that they said, "Run away from it." That was a new idea. Abandon it. Well, the second you ran away from it, if you had anchor points in it, of course, you brought the anchor points in too and that collapsed the terminal on you so you became something bad. What do you know? Neat trick.

And we get, out of all this, we get a very broad view. And the first part of our view is that when we label something good and admirable, and label something else bad and nonadmirable, we stick ourselves with what we've labeled nonadmirable and we lose what's good. That's very interesting, isn't it?

Now, out of these various principles we find out that the highest level energies that we have anything to do with, and the only energies which we want to have anything to do with, are admiration and force. What force is, we won't worry about; but admiration is kind of a generalized sensation. And admiration, what we know as admiration, or what races know and call admiration, is actually a flow. It's actually a flow because you can make it. That's why it's actual because you can make it and observe it and that's — that's actual, see; not necessarily real, but actual.

We said a long time ago the auditor must not evaluate for the preclear. Well, that obviously tells you — by the way, that was derived from experience and that tells you immediately that one of the worst aberrations that could — you could have on the track would be evaluation. And it is.

All right. And this is the substance of which a communication line is made. That's the substance. It's just like telephone lines are made out of copper, communication lines are made out of admiration.

And then we found out that the — this is empirical, you see, just studying large numbers of preclears being audited — we find out that the other one was invalidation. The auditor mustn't invalidate the preclear. And if he invalidated the preclear, bad, bad news, bad news right away.

Now, things will flow along communication lines, then, and dissipate very, very nicely as long as there's some admiration in the line. And when there's no admiration in the line they won't flow on the line.

So, let's just take those right there at the beginning and let's look at the Auditor's Code and let's realize that in the Auditor's Code there are really only two important "shuns": invalidation and evaluation. And knowing there are two important "shuns" it tells you immediately how to drive a man mad, doesn't it?

Now, that's in flows. We're not interested much in flows, we don't even audit very much in flows, but we have to pay attention to them, to this reason, as they keep showing up all the time. We have to know what they are.

How do you put somebody under control? Well, you evaluate for him and you invalidate him. So, what's the backbone of the aberration, then? In terms of thought, more or less we'd have invalidation and evaluation.

What is the basic on a flow, then? It's two terminals, two terminals. An individual thinks he has to have another individual face him. Awfully simple, isn't it? In order to have an interchange between two individuals he thinks he has to have an individual face him. So there you are going around trying to make individuals face you. And if you don't believe that people have trouble with this, get them to mock up by mock-ups all the members of their family and get the mock-up to face the preclear. Make the preclear mock up a member of the family and then have that member of the family face him.

Now, let's turn these two over and then look and see if we find there are two things that add up to sanity. Well, if evaluation is bad, then no evaluation would be the reverse of that. So we've got no evaluation sitting up there as sanity. And if invalidation is bad, then validation would wipe things out, wouldn't it, or it would be good.

No, you don't. The mock-ups' heads go swish — swup the other way. Very hard to get attention. Attention is very precious, very precious, very scarce, awfully scarce. In fact, it's so scarce that a V can't see anything. That's how scarce attention is.

And sure enough, what you tend to validate with a preclear works out to be what he becomes. That's very fascinating.

Well, so we're right up into the realm of attention. We've been talking about attention since 1950 and we're occupying the level of attention right now. And we've got attention laid out, nice map.

You start running nothing but real engrams on a preclear and he practically becomes an animated engram if you keep it up long enough. There's a saturation point on this. The saturation point limit is no further along than about five hundred hours. You could probably keep this up for about five hundred hours and your preclear would come out beautifully and then all of a sudden you'd cross probably the break point and you wouldn't be able to come out so beautifully after that.

There are two kinds of attention: attention which is too fixed and attention which is too dispersed.

Well, something has obviously happened there and that must be, then, something approximating the curve of why this universe is aberrative to people. And sure enough it is — sure enough. Because he's only one engram of each kind. He's only got one bank, one engram.

And you'll find preclears fall into these two categories. And as they go down Tone Scale their attention is too dispersed and then it becomes too fixed, and then it's too dispersed and too fixed, and too dispersed and too fixed, and finally when it gets fixed enough they're a solid object.

What's wrong with the engram? He's only got one of them. That's all that's wrong with an engram, you've just got one of them.

All right. We've got two terminals. And these two terminals face each other and that's giving each other attention. Now, there's a contest between the two terminals.

Why are marital relations so bad? Well, you just have one husband and the husband just has one wife. Do you say this would work out good if a man had two wives and two — and every girl had two husbands? No, that wouldn't work either. Well, marriage then won't work. Oh yes, sure, almost anything will work. Heck, there are some automobiles that work. All sorts of things that work. All right.

This is very idiotic; this is way back on the track. I mean, this is the kind of kid game that you'd play. You have this terminal facing you. Now, is this terminal facing you and you're facing it ... Now, both terminals are sup-posed to be the same. If the terminals are both the same there is an interchange of beingness, so therefore you've got a flow. Of what? Well, admiration. There-fore, for admiration you depend on a second terminal. That's a first in flows. You've got to have two terminals before you can have admiration.

Now, we look over then the basic things of what we know to be true. Any auditor that's been auditing very long knows he mustn't do two things: Sooner or later he's come a cropper by evaluating for the preclear on the one hand and invalidating the preclear on the other hand. Sometimes he didn't even realize he'd invalidated the preclear until the preclear got all upset.

Well, what do you know: that's a dependency of admiration — for admiration on a second terminal. Dependency on the second terminal for attention would be the same thing. You can run these things out by giving them attention as fast as you can run them out by flowing admiration at them, if not faster. Because admiration means what? It means fixed attention, that's all.

So we've got to have a technique that would take those into account. We have to have a technique that takes it into account that there must be some-thing bad in the universe, too. We can't go on just happily saying, "It's all good, it's all good. Oh, we only pay attention to good things and good things and we won't pay any attention to that bad stuff over there. That's just over there, see, and we won't pay any attention to that. We'll just go on saying these good things and good things and all is good," and then somebody comes up and cuts your throat, and you say, "Well, that's all good, too."

Now, we get into flows, we start getting into trouble. What kind of trouble do we get into? Sex for one thing. How do we get into sex? How did we enter that so darn quick? Well, we entered that so quick because some fellow entered it too quick back in 1894. Now, all due respect to that work, he was right on the groove, but why didn't he work out the rest of the line? He would have needed a command of the physical sciences so that he could have taken in one of the dynamics which happens to be dynamic six, which covers the MEST universe.

Oh no, you don't. That's a terrible break in your own reality. Your own reality goes crash at that moment. You've been walking around saying, "Man is honest, man is just, man is good, man is this, that," and you're walking along happily and you're like a little kid going to the store, "Pound of butter, dozen eggs . . ." and what do you know? You're lying there, all of a sudden, you realize you've been lying there for about ten minutes and you've got a cut in your scalp. Well, how can you possibly account for this? "Man's good! The universe is good and everything is good and nothing will harm me. And yet here I lie with a big eight-inch gash in my skull."

Now the MEST universe, then, is a very simple device, and it merely has a terminal facing a terminal, and these two terminals face each other and other terminals face them, and the next thing you know you get an interlock of terminals and the next thing you know you have matter.

You can't explain that then, can you? There's no possible explanation for it. Why? Because there's a pre-evaluation that says, "All is good," and any-thing else that happens is bad. What do you do with it? You'll say, "I'll take no responsibility for it of any kind whatsoever." So what's it do afterwards? It drowns you, that's what happens, because you can't hold it out there and you can't control it because you won't have paid any attention to it.

Or you get a viewpoint. First step into the MEST universe is just get a viewpoint of dimension. Put out four, five, six, seven, eight anchor points, something like that, and you've got space. Viewpoint of dimension, that gives you space. That's all there is to that.

Why is it that you only find bad engrams in a preclear? There'll be a preclear someday that you'll find only good engrams in. And what would have happened in that case — by the way, you'll find this person, that's not just a joke, you'll really find this person: This person has made a complete tom-tom-beating ceremony out of doing only things that were bad. They concentrated on being as wicked, as bad, as ornery, as mean and worshiping at the shrine of the Devil, and all of that sort of thing. And you'll find him stuck on the track the same way you'll find a person who has done good. Only what are they stuck in? You see, they have taken no responsibility for good acts.

Now, we get two terminals and any one of those anchor points could be a terminal. And out of this terminal situation we then would come into a realization of a dependency. Admiration would be the first particle.

Well, then we have responsibility, don't we? And we have responsibility tying into evaluation. And it tells you immediately the moment you widely and didactically start to evaluate that you widely abandon responsibility. So what's your responsibility?

Well, when people used to do mock-ups to amuse themselves, other beings would come along and see that as a terminal and they would use it and they would pull the admiration particle out of it slurp — admiration. Because the basic idea was that it tasted good or something. And from mock-ups they started saying, "You're cheating," in order to get people to pay attention to them more; they'd say, "It's awfully bad what you're doing. You're just out there someplace completely invisible making these mock-ups be your terminals.

Let me give you this as a technique right now. If you were to mock up your father twice looking at a patch of black which you just put out there in front of you — just put out a patch of black and then mock up your father twice looking up from below at this patch of black and admiring it — you'll find out how tough that is. You'll find out why you've had trouble. That's all you've got to do with a preclear and he will know in a very few minutes what has been wrong with his life from beginning to end.

"Well over in Yappagup which is very, very much better than it is here, the person has to be his mock-up."

Now, it wasn't on the fact that Papa was evaluating so much. It wasn't that Papa was thinking. It wasn't the preclear was trying to evaluate. It's just that Papa would never face reality, even vaguely face reality. But we've found out in working Scientology 8-8008 that the facing and agreeing with reality as such is pure death! Sure it is, on the one hand, and it's all the way up on the other hand.

They'd say, "How do you mean that?"

Now, we find out that in order to master these eight dynamics you've got to be willing to be them. Well, if you're not willing to be the sixth dynamic you're not going to have anything but trouble from here on out.

"Well, he has to be his mock-up, that's all. Not only is he be space, but he be's the mock-up and this is the only way he can ever have any time to get into agreement and enjoyment with anything else, and so forth and so on."

You're afraid you're going to be MEST, that's the bad stuff: MEST. It kicks your shins in, it doesn't think, it's stupid, it lies around in your road, it falls on top of you, it kills your friends, it smashes your car — that's MEST, that stuff, and it's very bad. Everybody knows that's real bad. Everybody knows that in order to get out of this universe you've got to abandon materialism. Everybody knows you can't use MEST and get anyplace. Why, the mystics have been teaching that for thousands and thousands and thousands of years and they're all still here. They just abandon, then, the sixth dynamic — MEST — and they say, "No MEST, no. No we — that's the one thing we can't be."

And he'd say, "Now look, I'll show you like this. Now, you move forward into that mock-up and you be that mock-up. Now, are you being the mock-up?" Slurp "Oh, I guess we got him."

Well, look in your Axioms and you will find the definition of randomity. An awful lot of people get worried and upset about randomity. Randomity has nothing to do with but this: Up to one moment I have responsibility for every-thing there is across all the eight dynamics and feel in perfect conversance with this whole eight dynamics and now all of a sudden I am going to say, "Half of these are my enemy." That's randomity that ensues. It's a contest. Randomity. It's that which a person does to achieve motion. That's what randomity is — random factors. He gets no thought, he gets no action, he gets nothing unless he has taken his fingers off the control of 50 percent.

And that was the first betrayal. And so we find the dwindling spiral of anchor points is the dwindling spiral of betrayal. And what is betrayal? Betrayal is the out — in anchor points.

And sure enough, we find man has at the absolute maximum one quarter of the dynamics at his disposal in the Western cultures of today; one quarter of the dynamics.

Now, why do people hold in some of these old ones? They keep sitting around saying, "Look what they did to me." Why are they holding these dog-gone engrams? Now, we're down into pieces of energy. Why are they holding facsimiles and all that sort of thing? Well, if they can get you to be just like them, they can hand you the package; that's the way it worked first. And now they just think they need sympathy for them.

Look how this is. The first four have to do mostly with man, the species which he is or the being which he is. Mind you, those first four also apply to a thetan. They are the being that he happens to be at the moment. All right.

Truth of the matter is, they're trying to get enough admiration for this commodity so it'll flow. And when admiration is so evaluated that ninety-nine and ninety-nine one-hundredths of all things are bad, nobody's going to admire them. So there's going to be a terrific scarcity of admiration. And so, nobody's engrams or experiences are going to flow out no matter how bad they complain or how often they complain, there's nothing going to happen with regard to that bank. It's going to stay right there, see. Why? Because it needs a communication line what to flow — to flow, and in order to have a communication line you've got to have admiration and you've got to have two terminals. You've got to have two terminals and admiration flowing between the two terminals. And if you get this condition then all sorts of things will discharge out along those lines.

Now, let's select out 50 percent of the first four, pong! And let's say, "No, we're not responsible for any of those and we're not going to regulate any action of those and we're just going to turn our backs on them." That's bad, isn't it? That — "Fifty percent of the first four dynamics are bad. Let's just shove those off and say that's that." Boy, is he going to get action from there on, in himself, in sex, in children, in every group he enters, in the species. Where? Why? Well, he says, "Half of me is bad. I have an unconscious mind that is always bidding me to do horrible things and there's a treachery going on inside myself all the time that I have to fight and combat and restrain myself. Hmm."

You know that people keep talking about the universal solvent. You know the universal solvent is something you couldn't even keep in a bucket. And the reason you couldn't keep this in a bucket is, it'd go through the bucket and if it hit the ground it'd go through the planet. Universal solvent would eventually eat up the whole universe. And there have been a lot of stories about the universal solvent.

There goes the first dynamic. Poom!

Well, we had to discover it here, I'm sorry to say. It happens to be admiration. If you just start admiring MEST hard enough it'll disappear. In other words, theoretically, just theoretically, if you put out enough admiration of this universe, it'd go boom!

Sex is evil and we must hide it. There goes the second dynamic. Poom! Children are expensive and sometimes very embarrassing if they come at the wrong time. Poom! There goes the second.

Now, isn't that a heck of a note? Because everybody is studiously trying to keep it from being admired. Everybody is saying, "Look at all that empty space and it's all black and the planets are no good and the people are no good and the plants are mean and everything is dishonest and it's all bad. It's bad over thataway, it's bad here, it's bad there, you've got to think some-thing else bad about it and it's even bad right where you are. Come to think about it, it's particularly bad where you are." That's the dwindling spiral and here's all this stuff around.

Half of this group is trying to undermine the other half of this group and we just know that that is ... Poom! There goes the third dynamic.

Now the funny part of it is, if you put a beam of good, solid admiration up against this wall you'll see what I'm talking about. This wall will go pswoop!

And half of man is trying to kill half of man because they engage in wars all the time. There goes half of the fourth dynamic. And this leaves a fellow with where? Oh, brother! Because man is not permitted to be the last four dynamics.

If you get somebody out of his body and he's starting to walk around like a grasshopper on beams, or something of the sort, and he all of a sudden puts a couple of beams of admiration, real admiration — good, solid, pure, clean admiration — up against this wall here, he'd go stick. He goes, "What the hell am I doing on this? Rrrr, going to have to get off of this wall!" What does he have to get off the wall for? Why doesn't he just abandon the beam? He'd see what'd happen to the beam. The beam would go chook! That's all there is to it.

And you understand that beingness and controlling things are the same thing, in essence. The real nice, smooth way to control anything is simply be it. And a person who cannot be something cannot control it.

This stuff's hungry, real hungry, and don't think that differs one single degree from your body. You start throwing out beams inside your body, you start admiring your body, ho-ho, boy. I'm going to admire myself out of this one — poom. That will be you. Why? You're going to open up every communication you've got to the whole bank. Admiration? You're going to start pumping the lines full of admiration which, of course, is going to open up all the lines and they're shut! And all the lines to your past lives and your abandoned beingnesses and your engrams and facsimiles of — in general, and your memory and all of your education, and anything and everybody on whom you are doing a life continuum, and your whole family — you've got about eighty-eight billion lines that are carefully closed. They're all drained of admiration. There's no admiration along that line.

You think you control things with your voice, maybe, or a stick or an electric light switch. That's a silly way to go about controlling things. That's very silly.

Sometimes a preclear will see one of these things. He'll ask, "Well, what's this thing? I got a sort of a black twisted coil going down the middle of my body," or, "There's sort of a black something or other," or, "I've got black stuff across my eyes. What's this stuff?"

You think some bully walks down the street and starts to sock you in the eye, or something of the sort, that you should immediately counter with your what? Your arms and hit the bully back. Well, that's just about as silly as you can get. There's 50 percent of those present fighting 50 percent of those present on both sides and nothing will ensue but some bruises.

Well brother, that's a collapsed communication line. And what happens to it if you start admiring it? Well boy, admire these things from afar. Don't walk up to them and stick your nose into them, so to speak, and say, "I admire this," because it's going to go slurp and stretch right on out. You'll see it swell up just like throwing a dry — well, a black dry sponge into a bowl of milk. That line is going to just soak up all of this particular type of energy because that's the type of energy that the universe isn't — that — it's the type of energy the universe is built out of a shortage of.

What's the right way to handle this? Well, you don't want to be a bully, you know you can't be a bully. You're not supposed to bully people. Well, therefore, you couldn't be a bully so you get beat up by bullies. Isn't that simple?

And so you get somebody — you start running Admiration Processing on them and they're sitting there feeling perfectly all right and the next thing you know they're giving all the signs of having a paralytic stroke. What happened? Well, they just happened to admire in the direction which led to an old man that they had a great deal of sympathy for — father or somebody like that, and father died of a paralytic stroke. And you started him admiring and they all of a sudden opened this line, pooh! And they said, "I don't want to open up that line," and they were getting right straight toward the whole package of facsimiles of a life continuum of this person. So they got what? They got a paralytic stroke collapse on them, pain! The whole bank just started to cave in on them.

What do you do? How do you keep a bully from beating you up? Well, you just walk around behind him and you say, "Gee, I really love that guy. I really love that guy, pop-pop-pop!" That's all. What's he do? He says, "Hmm." No randomity.

Oh, this admiration is dangerous stuff. No doubt about it. It's rigged so that you can't admire anything. You start going around saying, "How wonderful life is and the birds and the bees and it's a beautiful day and I admire . . ." and you say, "Oh, I don't feel so good."

What's animal magnetism? Why was it that a fellow by the name of Daniel and so on, wild animal trainers down here — boy, they really hate you if you call them tamers because they are not tamers, they're trainers — these wild animal trainers and people like Daniel and that sort of thing, what happens in that case? Why is that man able to stand like Clyde Beatty, and fight forty lions and tigers mixed in the same cage? Why don't they kill him? They would kill everybody else that went in that cage except Clyde Beatty. Clyde Beatty doesn't give a damn what they're thinking about. They're just lions and tigers.

It'll happen that way. Do you ever get up in the morning — you feel fine, you just feel wonderful. In the morning you get out of bed, you're just going to get up there and just — just — hm — huh ... Maybe it was the first cigarette you had, or the sight of the cluttered room, or it was something, but you didn't feel so good. The hidden influence.

Somebody else goes in there, says, "They're lions and tigers." Get the difference?

What's the hidden influence? It's a universe that is very hungry for something which isn't. Terribly hungry and is sort of hanging here waiting for somebody to admire it enough. And somebody came along and admired it enough.

Clyde Beatty is perfectly willing to be forty lions and tigers. Other people aren't. He knows they can't hurt him. Now, that's fascinating.

And by the way some preclears get a very interesting phenomenon when they start admiring things. The cells and entities and so forth sort of start screaming. They've all got religious implants and they'll sort of start screaming, "The redeemer, the redeemer, the redeemer."

He degenerates in his career the instant that he knows some lion can hurt him. Why? Because he says, "You know, that lion's going to hurt me. I just know it, sooner or later Nero is going to get up on that ladder and is going to take a pass at my toupee and that's going to be the end of my skull."

And you know they always fix up saints with halos. What's that halo? That halo isn't made out of flashlight batteries. You wondered what — why is it that the thetan does glow and all the saints are made up of halos. This is very peculiar, isn't it? Well, it actually is a survival of this fact.

What's he done? He's taken the fifth dynamic and he has elected a direction of the fifth dynamic to knock off his hat and skull. And it's a very grim joke that a person's power far exceeds his belief in his power, because he's going to put a lion on the ladder to knock his head off.

What's the hidden datum? Well, naturally you can't admire anything because if you admire something you're going to get into trouble. Well how did you first get into trouble? Well, this was the first contest on the line. The hidden influence, of course, was the material around which was waiting to spring up and hit you in the face. And you'd figure, "Now, if I feel bad about something it'll spring up and hit me in the face." That's the mechanism of restimulation but that can only take place in the absence of admiration. You see?

The person who just knows they're going to be hit; the person who just knows they're going to be run over; the person who just knows they're going to be ruined by some other person — it isn't just fear. It's a person who would do all those — think all those things and say, "I'm going to prevent it by force," that would just be the same deal — randomity.

Now, the whole bank gets the same eventually. Why does it get the same? It's because these black lines are far faster on a communication of force than white lines are. So you've got collapsed terminals and you've got the whole bank identified so A =A =A = A. I refer you to the first book. You've collapsed communication lines.

He's actually planting a postulate in other beingness which he is totally capable of being. So he's saying, "This is going to fight me." So it fights him! Isn't that surprising? Nobody's more amazed than this person who goes through life having awfully bad luck. He can't understand it.

A member of your family does something completely unadmirable to you. Maybe some of you have had this as an experience. You all of a sudden have felt yourself slapped in the face, sort of, an actual physical experience of something happening. It's what you call shock. Somebody has suddenly greeted you with the news of the death of a friend, or betrayal is usually the worst one. You've lost this person, you've been betrayed, you're all shocked and you just felt a sudden pong.

He says, "You know, I'm sure that my boss is going to fire me. I'm sure that this is going to happen, that that's going to happen. I'm sure that some-thing's going to happen on this, that things aren't going to be all right." He might as well have walked around behind the back of the guy and said, "Let's you and him fight. Let's you bring him a lot of bad luck." He might as well have actually translated himself in space and told his enemies to do their worst. You see how that is? So that's what randomity is all about.

Well, what it was, if you could have been outside yourself and watched this happen, is, you had a lot of communication lines out and some of them were functioning in that direction, and the moment that you got this startled shock some incidents came into restimulation, and it took more admiration in an instant to run them out than was available, so all lines available at that instant drained — pong! And it left you what? It left you a blank spot on the track. All communication lines at the moment collapsed. And it takes a person a long time to work himself up to a point, and so on. And he never comes up after such a thing at the same place he was in the bank before. He doesn't dare open up those lines again.

Now, you can have too much action or too little action. You try and sit down sometime for a few hours, just do nothing. Be very astonishing what happens to you. That's no randomity at all. But because you have economic pressures and because your heart's beating, and a few other things, all it is is minus randomity, which is quite dangerous.

So, we've got this silly contest going on about lines. And it would be all very well if all we had to do was mock up a whole flock of admiration, keep dissolving these lines, and that that was a workable technique. It is, to some degree. It depends on how many thousand hours you want to spend on a case or how many hundred hours or how many dozen hours. Actually, it comes down to a fact, quite probably you'd only have to spend a few dozen hours on a case with this and it does very remarkable things.

And you go out here and take a ride with me down the street and you'll say, "That's too much action," and that's plus randomity and that's nonsurvival too. What we want is optimum randomity — optimum.

But what — we're dealing in flows. Who wants to be in flows? Well, let's take the intermediate step and let's deal in the terminal and the flow and the realization of what sympathy is.

What's optimum? That depends upon your tolerance for motion, that's all. How fast do you want to move? How fast do you want things to move? And when things exceed that, you select them out as an enemy. When you select something out as an enemy it can then hurt you. So we have motion and stillness as being our two poles that we're operating from.

You could not any more really sympathize with a dead body than any-thing. And that is why when somebody has died you have been completely unable to function properly, and why afterwards you continued their life for them. You either had to be like them to get rid of the incident or you took them alive and sort of tried to soak up all the live memory of them. But there was a dead memory there. You know it's awfully hard to mock yourself up as rigid as a dead body. And that would be sympathy for a dead body, is to mock yourself up dead. See?

Again, we have two poles in this universe: We have randomity; we have responsibility.

In actuality, to run out a facsimile of a dead body you would just have to take this body and become completely rigid in more or less the same position, and so forth (if you were running it out on bodies), as the dead body, and then you would be sympathizing with the dead body. Of course, you'd get whatever discharge was there. But you'd have to be that dead. Don't let your heart get beating, or anything like that. Don't have your blood flowing. That would be not — not sympathetic.

All this is getting very, very neat as a package. All of the data which you have in these various Axioms you will find falling into place very neatly. But just going over this again: What do you think happens when you start talking to another terminal that you have selected out for randomity? Are you talking to another terminal? Oh, I wish I could tell you, "Yes." You're not. You're talking to you.

That's why people very often commit suicide or kill themselves or have a bad accident after they have lost a member of the family or a friend through death. They are sympathizing with them. They are running on a whole series of postulates whereby they've got to be like this other person in order to be in converse with this other person continually. They're running on a big pressure of "be the same as," you see? And they're just "be the same as" just fine up to the moment the fellow sinks to a level that he can't be followed. Now that level might be grief and it might be apathy. One isn't able to follow one down into this grief and apathy and mock oneself up in real life exactly the same as the person who was crying or the person who was apathetic.

Where are all your engrams? This is horrible. I really hate to have to tell you this, I really hate to: You have laid them in to you. See, when you select something out for randomity you decided to have two terminals. And then you said, "Now, that other terminal, that other terminal and I have got to be just alike and then we can have a nice interchange or we can have a nice fight or we can do something of the sort in this wise." If you're just like another terminal, you know, you fight too. And if you're quite different from the other terminal then you have to adjust till you become the same. This is known as sympathy. Equal motion, equal plane, similar space — sympathy.

So you protest against this. You don't want people unhappy. The reason you don't want people unhappy, you think there's something bad about being unhappy. So if there's something bad about being unhappy you don't want to mock yourself up as unhappy.

So, what happens here? You start facing this second terminal and you get a release of energy and the energy goes back and forth and you get a communications line in between. You've taken your first step toward the selection and establishment of randomity.

This is the only way you could sympathize with unhappiness. Otherwise you've got to say, "Well, I'm not unhappy. The hell with you." Or you've got to say, "Well, I'll sympathize with them a little bit and I'll just hold up a force screen out here, or something of the sort, and I'll kind of hold them off from me," the way you audit preclears. And next thing you know, why, pam, the screen explodes and you're all set. You're hung with this facsimile because you won't duplicate it.

But are you talking to yourself when you're talking to that other terminal? Yes, you are. That's your communication line. That other terminal doesn't have very much to do with it.

You'd be surprised how few things actually become very aberrative, how few things. But it's those levels which a person is unwilling to imitate. And that means sympathy. Imitation, sympathy, same thing.

And you may go around for a long time wearing the other half of some-body else's terminal. See how this would be? You could go around and you could say, "Well, this is me and this is I and I have this nice terminal and this depends on somebody else and myself." You see? And it doesn't at all. It won't run if you treat it like that. If you say, "My wife and I have talks together. Now we're going to run out the talks my wife and I have had." Are you going to? Yes. Yes. By you as an individual approximating exactly the terminal which you're trying to erase. And the whole secret of erasure had to do with mocking yourself up to be exactly the same as the facsimile which you were trying to erase. And when you've mocked yourself up exactly the same as it, it would discharge and diminish. But a preclear who couldn't mock himself up exactly as that other terminal — it wouldn't erase.

Now, you take your right hand and hold it up here alongside of your body — in front of your face, rather, and you take your left hand and hold it facing your right hand. Those two hands are now in sympathy with each other if their fingers are extended. Do you get what I mean by sympathy, then?

There are easier ways of doing it than trial by one's own flesh. And that's what we've been doing with Book One — trial by one's own flesh. When running an actual incident we are, as a thetan, mocking ourselves up and running through facsimiles from beginning to end as the second terminal of the facsimile. That's why you get the somatics; that's why you get the perceptions, and so forth.

Now, I double them up into fists simultaneously and open up again. That's a sympathetic action. But just sitting here with palm to palm, these two hands then are sympathizing with each other in terms of beinglessness and motionlessness. They're also alive, so they're in sympathy. And if you care to do this for very long you will feel old facsimiles of cut fingers, and so forth, starting to discharge from one of the hands against the other hand.

If you've done this for a long time or if somebody's jumped you in the middle of it, what happened? The terminals collapsed. The terminals col-lapsed and it was just the same as losing a terminal to have one fall in on you. So you had a facsimile collapse on you. And until you could pick it up at that moment and go through the exact approximation of the facsimile all over again, it wouldn't erase.

All you have to do is just hold those two hands and you wonder why your preclear keeps getting restless legs. The legs are always trying to sympathize with the other leg. You've got two terminals there which are identical and they will cross discharge, only they can't do it effectively. They can't do it very effectively and so they get hung up. But if a person were to just lie still and concentrate on the beingness of both legs, he would — theoretically could run out all the facsimiles in the two legs. And that would be very interesting because he's only been accumulating facsimiles attached to his legs for seventy-four trillion years. He'd wind up, of course, with no legs but that's all right. Now.

So there's your V and your VI and your VII. He's lost a terminal, he up and lost a terminal. I don't care whether he lost the terminal by it collapsing on him or he lost the terminal by it walking away from him. He's lost a terminal. Therefore, he hasn't any interchange, has he? He has nothing to interchange with. Just losing a terminal doesn't make a V, but this does make a V: losing one's confidence to have another terminal. And the second one begins to doubt that he'll ever have another terminal: occlusion — right there! Pam! And there's the mechanism.

Your legs, then, in order to propel somebody have to be out of phase. Legs are different sizes. Left leg and right leg are different. Left foot and right foot are slightly different. There are differences here and it's upon these differences that longevity depends; otherwise they'd be in perfect sympathy.

If there is any V present I'd like you to make this little test — you might recover from it, who knows: Simply get the concept in your own mind of loss and tell me what happens to your vision. Just get the concept of loss.

Now you notice, chronically, that there's no feeling in the end of most people's noses. Now, you want to put a feeling in the end of the nose then you mock up a nose on the right side of your nose and a nose on the left side of your nose and hold those two mock-up noses on either side of your nose and just hold them there for a while and you'll have feeling in the end of your nose. Frostbite and other things will start to come off the tip of your nose. This is sympathy.

What happens to your visio? Any alteration occur in your visio with that concept of loss?

Now, how would you go about with a life continuum? Life continuum — how would you — you know this fellow's been doing a life continuum of Grandma. Well, you say sort of theoretically, and without going into it very far, you'd say, "Well, now we'll have this person mocked up." This is what we're doing about all this situation, by the way; we'd have this person mocked up as dead and as stiff as Grandma alongside of Grandma. What do you know all of a sudden he'd start to remember Grandma. Isn't that interesting. He's able at last to sympathize with Grandma and so is able to get rid of Grandma.

Male voice: It turns off

Well, this would be all very well — this would be all very well if we could just deal with it in terms of force and admiration, we could just mock up double terminal.

Female voice: Big blackness.

Now, this is what's known as Matching Terminals and let's call this technique Matching Terminals because you always match the terminals. You don't have the preclear as one terminal and Grandma as the other terminal because he's never been faced this way. When he faced Grandma he was mocked up as Grandma or he had Grandma mocked up as him. Didn't matter, see, but Grandma never faced the preclear.

It goes black.

Get that through your thick skulls or I'll .. .

Female voice: Big blackness.

Matching Terminals depends upon matching terminals. Sympathy is best achieved by an exact duplication. An exact duplication, that means in terms of emotion and in terms of motion.

Big blackness. Well, boy, I can give you the blackest black you ever said. I can just stand here and say, "Go on, now get the concept of loss again," and I can tell you again, "Get the concept of loss," and it would get blacker and blacker, and what would we do? We'd stack the whole track on you.

You find your preclear can't get as still as a dead body, so therefore you'd better mock up your preclear dead alongside of your preclear dead and then he's sympathizing with Grandpa.

It's all right to do so because we've got a second technique which takes it all apart just like that.

How does he know he's sympathizing with Grandpa? Well, you just say, "Call one of the bodies Grandpa and make sure it stays as you." He will and he'll get a discharge across these two lines.

There is occlusion, there is occlusion. When two terminals collapse together or when two terminals separate and one snaps his lines you get a what? You get a loss of perception.

We don't care if it's a very excited discharge or if it just lies there. We don't care if he has to hold it for ten hours or two minutes. We'll just do this until we're fairly satisfied that he's gotten rid of this situation.

So again, we're running on two things in this universe. Perception and force are slightly different. They're on the same principles, but they are different. Perception contains sensation. Force contains what we know as coarse energy. They're slightly different. Two kinds of energy, really, the energy of perception, and so forth. And when one sees, one has to have a second terminal.

Now the best check on this, of course, is an E-Meter. You put your pre-clear on an E-Meter and he's sitting there and you'll find out very rapidly whether or not he's starting to fight these terminals or whether he's doing it or not doing it.

How in the devil can you see without something to look at? And how can you see without having something to look at which will bounce back at you again? Now, light's got to come from somewheres and hit it and hit you. So you're going to have two reactions there. So when we're dealing with perceptions we're not dealing with terminals. Big surprise, we're dealing with lines — lines, lines, lines — and the rehabilitation of the line is what you're after as an auditor, not the rehabilitation of the terminal.

Preclears are awful liars. I wouldn't trust them for a minute. Preclear can lie there and run the most fantastic array of the most beautiful incidents you ever saw and they're not doing a single thing.

Lines. The flow of perception energy to a terminal and back again. And of course, without the terminal you can't have the line. You want the line. You need the terminal to have the line.

We had a very promising young auditor once in one of the Foundations, very, very promising young auditor. Instructor said he was good and every-body said he was good and everybody was very happy about how good he was and he looked bright and he looked intelligent and he looked very professional and he had good manners and so I turned him over to a preclear because we wanted to hire him as a Foundation auditor. The preclear permitted himself to be run by this auditor for five days. I saw the preclear at the end of the five days and there was no change had taken place in the preclear. No change, fantastic.

So we get our first dependency in this universe. Dependency upon another terminal. And then we go on fondly believing that we have to have other terminals in order to have any interchange. And the horrible part of it is, is every time you have tried to use another terminal you didn't get a satisfactory interchange unless you mocked it up over itself. You get that? You mocked it up over itself.

Well, I got ahold of the preclear and I said, "By the way, how did you fool that auditor?"

You had a white post out here. In order to get a good interchange with a white post, you had to — you had to figure out that you had to become just like a white post in order to get an interchange with a white post. So you changed yourself to a white post and then you would get an interchange with a white post.

"Oh," he says, "it was very easy." Damn fool, I mean he just confides to me right away, you see, right on his tone level: 1.1.

And then the grim joke which you played on yourself was, all you got an interchange from was your putting out something for the white post to be over the white post so that it would kick back to you and you go off, and that's a facsimile. It's a shell. You put shells over everything you ever look at.And now you start up and down the time track and we're going to eras these shells. Why bother to erase the shells? That's all. The thing to do is just fix up a guy so he can make more shells. And then the scarcity of shells won't be such that he has to hold on to his old ones. That's remembering by facsimile which you covered in the first twelve lectures.

"How did you fool him?"

You make those shells. So how do you account for this randomity and this run-out, and so forth?

Oh, he's real proud right now and he tells me sotto voce, "I just — you know I — I'd answer his questions, and so forth, and run something else." And the young student did not get the Foundation job, not on a nickel's worth.

What's sympathy? Sympathy is very simple: it's just being the same as. And in order to get an interchange in this universe you think you have to mock yourself up the same as. You have to be like, you have to be the same as another terminal.

If anybody could lie there after instruction which has covered these points ... If anybody could sit there alongside of a preclear and let himself be lied to for five days and never notice the preclear was not even changing faintly, hmm, that person's not an auditor, that person had better take up reading crystal balls because he's not in present time. In other words an E-Meter is a very good thing to have around.

And then you omit yourself as a terminal and say, "There's only one terminal here." You say, "See?" Because you only see one terminal, you see, and you say, "Well, there we are." And "We need that terminal." You are always the other terminal.

Preclear says, "Oh, I've got a great big — I just — this is very aberrative and my — my — my — my grandfather's beating me in the woodshed was very aberrative." And he'll go on and you know, he'll waste two or three hours of your auditing time that way? You just watch the needle of that E-Meter. It hangs there right in the middle. Oh Grandpa! He's so upset about Grandpa. E-Meter's right there: tiny little oscillation, doesn't amount to anything. He's so upset about his mother, his father, his wife, his grandfather, his dog, his money; and E-Meter is sitting right there. He'll go on and talk to you forever on things that mean absolutely nothing to him. He's afraid you're going to find the hidden influence. Well, he doesn't know what it is either but he sure doesn't want you to know.

So we've got a two-terminal proposition anytime you see something. If you look out here at a car, you would never see that car unless you were there to look at the car. I assure you this is the case. Or unless you mocked yourself up to be there and looked at the car. You can do that too, you know?

Now, what's this all boil down to then? There's a technique that's very simple.

And so, what do we get as we gaze upon this picture of this universe then? We find life in it has been running on the idea that they had to become the same as something in order to perceive it. You had to mock yourself up as a church in order to look at a church. That's a facsimile. And then the pity of it is, you didn't realize this. You thought there's only one picture of a church. That's real dumb, that's real stupid. There's a church out there. You're looking at it, aren't you? You actually think you can see a church without having another church? You can't do it. Never under the sun, moon or stars would you be able to see that church at all unless you also had a picture of the church to interchange perception with because you wouldn't get any flow between the church and you unless you were also a church.

You mock up the preclear as the preclear in the postures, you mock up Grandma as Grandma in the postures that would mean death or anything else. Now, these can be any emotion. These two mock-ups can both be feeling the same emotion but they're going to be feeling the same emotion. You want sympathy here so the engram will discharge. And the way you get sympathy is to get identity. And you are trying to keep this person from going to 0.0 on the Tone Scale. And at 0.0 on the Tone Scale we have A = A =A = A. Well, there we certainly better run out the low-tone incidents. And those low-tone incidents on Matching Terminals is a pure technique and without any frills. There are faster ways to do this but this one you've got to know as a basic technique is right there because it works — it works like a dream.

Now, you wonder why you feel a certain way about a certain scene. Well, you ought to feel that way; you're the scene!

Now you've got Grandpa facing Grandpa and they're both crying. What are they crying about? "Because they treated the preclear so mean." Has this any bearing on actuality? Yes. Has it any bearing on reality? No. Grandpa never really treated him mean.

Now, let's just let's take everything you've ever perceived then and we realize that it breaks down into this: Terminal A, the looked-at thing, impinging upon terminal B. Terminal A and B interconnected with a communication line. If you don't know the line is there and if you don't know terminal B was there, or if you just took terminal B and you didn't realize terminal A wasn't there anymore, you're going to run this out? Oh no, you're not.

Yet the preclear all this time has sort of been holding on to whole buckets of engrams, he thinks. This is rationalization on the part of the preclear and we're into the first stage of logic. "Look what they did to me." That's logic. Look what they are doing to us. Look what horrible things are going to happen in the future. Look what horrible things are going to happen in the past and logic is how we get around them. And that's the operation of the human mind.

A person's ability, then, to pretend was to a large degree his ability to run out engrams. He'd get a sort of a feeling as he ran across this engram and he'd get this funny feeling about it and it'd erase. So there's nothing to it.

Anyway, on Matching Terminals we have Grandpa facing Grandpa crying. Mama facing Mama crying. Papa facing Papa crying. Papa facing Papa in apathy, about anything. You just put postulates into there and emotions into those two.

What was he doing? Well, the day we learned about what thereabout all there was to know about this problem, we'd learn that day, too, why engrams erase we don't need the technique anymore. That's typical of this universe, going backwards.

Does the preclear have to feel the emotion in the matched terminals to make sure it's there? Uh-uh. He's not supposed to feel it. He's supposed to be sitting there as an innocent bystander.

So, it was your ability to mock yourself up. Here you were stuck with B now. You were looking at B. B was the facsimile, wasn't it? Well, where did B go to? You were content to look at B which is the second picture, a duplicate picture of the church. We've got two pictures of the church now. In order to see this church at all we've got to have two pictures of the church. Now we get an interchange from the two pictures. One is the church, glossed over by our energy, and the other is a picture of the church also made out of our energy, and between the two there's a communication line. The picture of the church is a sort of a particle on a line. And you get enough particles on this line and it won't flow anymore and a person gets stuck on the time track.

We're making the matched mock-ups run out the incidents by duplicating the incidents. And every time he turns around he says, "I keep getting this large purple snake that keeps curling over the top of the door, and so on, at night when I'm asleep. And I don't like this snake."

It's like pouring too much garbage down a sewer, or something, see? You just get too many pictures.

And you say, "All right. Now we get a door here and a door there. A door on the right and a door on the left, and the two doors facing each other." Remember that: facing each other. They either face the preclear, at which time the preclear is going to get the jolt, or they face each other, because attention is flow.

Well now, if you say, "That isn't my picture and I didn't take that picture and I don't want anything to do with that picture," and so on, of course, they just keep blocking up the lines. Why? You aren't putting out a new flow. You've got to have a flow there for the pictures to wash away.

The first echelon entrance into flow is attention, so that attention has to do with direction of interest. So we have the snake crawl through the door on the right exactly as the snake crawls through the door on the left, and here you have these two snakes come down like this, and you keep them crawling through the door. You just have them crawl through the door, just time after time after time and he'll finally say, "The hell with these snakes."

A preclear doing this was doing the same thing as somebody who would walk up to a mountain and look at this mountain all covered with garbage and things that people had been dumping all over this mountain, and he'd say, "I wish it would move away." And he provides no hydraulic hose system or truck system or line system or transport system of any kind to carry the garbage away. And until such a line or system is put into play on that mountain the garbage is going to stay there. You can also burn it, you know. Makes the whole mountain black.

Or you could have them — he'd do this much faster by — have the snakes crawl through the door to the right and left, two snakes. He's only been worried about one. You see, if he were worried about two snakes all the time you would have him mock up these two snakes being faced with two other snakes, you see. Duplicate. Duplicate anything he's got.

Now what is this system, then, that we have been bucking into? What have we had ourselves messed up with here? We've had, on a Case Level I, a person who could imitate a picture. If he could imitate this picture, then he'd have a communication line to the picture. Therefore, he'd have a flow and he'd get a discharge of the picture, poom!

For instance, he's worried about his wife leaving him, why, you mock up him worrying about his wife leaving him, facing him worrying about his wife leaving him. And he won't worry then about his wife leaving him.

And as he went down the line he was trying to be the same as pictures, trying to be the same as pictures. And that's what's the trouble: he's trying to be the same as. In order to be a body you have to be a body. You have to be the same as a body. And a person at about Step II on the scale is not only just being a body, he's starting to be the same as bodies. And so he's trying to make all bodies alike and you get the psychosis existing here on Earth known as MEST or the great brotherhood. That's the same — same deal, you see? It's the same as, be the same as. In order to sympathize with something you have to be the same as it.

All right. You see, you don't run it out against him, you run it out against its own identities.

Do you want to cry? Do you want to go into apathy? Do you want to suffer an agonizing death? Sounds like an advertisement, doesn't it? Anyway, do you want to? No, you don't. So what's it leave you stuck with? You're not willing to imitate somebody crying. You're not willing to imitate somebody in terror. You're not willing to imitate somebody in apathy. You're not willing to imitate somebody dead. So there's no second terminal. You saw them once. You've beheld this and you were momentarily two terminals and then you were saying, "No terminal, no terminal, no, uh-uh, no, no, no, grief, grief, very bad, apathy very bad, no." No sympathy. You just cut the line.

All right. You get these two snakes and you could vary it to this degree: you could have the two snakes come in and twine their necks together and say, "Oh, how sorry we are that we have upset Joe," that's our preclear.

Where's the picture? You've got it. You'll have it for millions of years. You've got it.

And he'd say, "You know that's very interesting, that's very touching, that's very nice. The hell with these snakes."

Why? Because grief and apathy and death are bad. So you cut the line to them and that leaves you with those facsimiles. And if you cut enough lines and leave it long enough you get to be a VII. That's no responsibility. You've taken no responsibility for pieces of energy because you had to be like these pieces of energy in order to get them to run out unless you knew it was a double terminal universe. The second you know it is a double terminal universe, so what, you can do anything with it. And the moment that you find out that you have been looking at things by mocking them up and your ability to perceive things is as good as your ability to mock up — really, your mock-up ability is never quite as good as the MEST body's idea of seeing things because the MEST body is really trained, beautifully trained.

Because his effort to be "the same as" means that a lot of times he has been in grief to punish people because he knew they couldn't be in grief. How does he put them in grief?

So, your ability to mock up was your ability to erase. What made you hang on to anything anyhow? Well, energy is scarce, everybody knows that. How do you survive? In Self Analysis you find survival is dependent upon abundance. Huh, then nonsurvival is dependent upon scarcity.

Well, the first modus operandi of beingness is to be like something and then make it some other way. So when a person was pretending he could be awfully bad then other people would have to be bad if they were going to be like him. And when he was tough enough, early enough on the track when he was tough enough, and mean enough, and big enough, just by acting sick he could make people sick, you know.

And sure enough — sure enough we find that individuals low on the Tone Scale are so engrossed in scarcity, scarcity, scarcity, scarcity, that they can't even vaguely face a loss because they know it can never be replaced — never! Bang! Occlusion. That's them, they're done, right there. They lose something and they know it can't be replaced.

Did you ever notice anybody's kind of gagging and — and so forth, and have other people kind of start ... Did you ever notice this? Well, if you've never noticed that, I invite you sometime to sit around and start idly scratching. And you will very rapidly find out that one of the meanest things you can do is to make somebody be like you. Well, they're all hung up with the postulate they've got to be like you already, so you be just — just too horrible for words and they'll be too horrible for words. And that's the way it's done on a low level.

You ask them to mock up two bodies. Oh no, you don't, ha-ha. They can get a vague shadow of one. One body, one body.

Now actually, the way it's done, if you really wanted to make somebody in some way or another, you just be the person and then be that way. You see, it's as simple as that. It was too simple. Just be the person. You don't even have to move over into space or anything of the sort, you just . . . And by the way, in passing, this being people goes off into another technique.

"Mock up a childhood home, mock up just one childhood home now." "No, dah-da-du, no, can't do that. Well, I can get a vague impression." "All right. Put another vague impression ..."

Now, I'll tell you about this technique because it's going to happen and it's not that it's the technique you use any more than you just completely, continually match terminals till the end of time. There's a fast way to match terminals, but it's the same technique. It's just something special you add to the terminals — is this matter of communication lines. And that would be not matching terminals but swapping terminals — turning them around.

"No — uh-uh, just one."

Now, what happened on a life continuum was the fellow got Grandad, see? He had a whole facsimile package of Grandad and that hit him and he is it now. The terminals have collapsed. Well, do you know that you can take this package and turn it backwards? You make the preclear mock himself up as a body as Grandfather. He's on the other end of the line now.

"All right. Put another vague impression alongside that — just ..." "I'm sorry, they merge."

All you've done is take this little collapsed package of terminals, you see, and you just pop! flipped them. And you have Grandfather sitting there listening to him expostulate or something; Grandfather listening to him talk. You have him be Grandfather and know he's Grandfather with all the mock-up, and look at the mock-up of him talking, or being still.

"Uh — now, let's put another vague impression alongside of the first picture you've got there. Let's put these two pictures out there now of the same thing."

And he'll get the funniest notions. He'll say, "You know, I know what Grandfather was thinking about all the time."

"No, can't."

You say, "That's very interesting."

"Oh come on, you can do this. Let's get a picture of something that's absolutely worthless. Let's take two pencils and put them side by side in front of you."

He says, "Yeah this is — this is funny but, you know, I get his somatics and I — I — I keep knowing what he's — even smells like him. Anyway — anyanyway, I — I — you know he didn't — he didn't always approve of me."

"I can't do that."

In this universe where everybody has to think there's something bad about everything, it'd be quite remarkable if anybody approved of anything.

"Why? What happens?"

It was a great shock to him to find out that Grandfather didn't 100 percent all the time approve of him. So he is sitting there, see, mocked up as Grandpa and he'll — then he'll start to give you a big rundown on everything Grandfather — nuts, aw, nah.

"Well, the second pencil always disappears."

It's what he was thinking at the time of Grandfather that's on the other end of the comm line, because that thing that he's got on isn't Grandpa, it's what he put over Grandpa and called Grandpa so that he could have a terminal where Grandpa was.

You've done something wrong.

Do you see the difference? If you've got the idea here, swapping terminals would be something like this: Let's take the initial effort, two terminals, they're facing each other. So he walks over, there's terminal A, sort of reaches over and takes a plaster trowel and the plaster is marked, "terminal A's energy." That's what he's using, see. And he paints this all over this other facsimile, you see, he gets it all thoroughly plastered.

Now he says, "I've got to have a communication line through here to it to have any sensation at all." So he hangs up all his communication lines, A's energy — again, terminal A's energy — he hangs up all his communication lines and so forth between the plaster, not terminal B, but the plaster he put on terminal B and himself. Now something happens to terminal B, and we've got, pow! He didn't want terminal B, so he collapses all these lines — all the admiration drains out of these lines — he doesn't want anything to do with the lines; he's got then the plaster he put — he's never got terminal B — he's got the plaster he put over terminal B.

Now later on we ask him to run this by swapping terminals, and this is just — this isn't a good technique, you understand, this is something you're just going to run into once in a while on a life continuum. You'd better know what it is. You just turn around the package. You do that by saying, "Now mock yourself up as terminal B." See, that's simple, isn't it? "So mock your-self up as terminal B."

And the fellow will say, "And Grandpa was thinking about this and thinking about that." No. What he's got in that line is what he thought Grandpa was thinking at the time he was talking to Grandpa. You see, it's still all his.

So don't let your preclears go squirrely and think they've got a new technique for reading minds because it doesn't happen to be true. All right.

Now, here we have then, here we have then very workable processes. You can make a person do almost anything. Well gee now, if loss, loss of a terminal was the serious thing . . . And that is, by the way, the most serious thing, is to lose the terminal, because it doesn't exist then, you see. That's the worst thing that can happen to a terminal. It just ceases to exist. Unless you're mad at it, at which time you really want it to cease to exist, but you really get it then. It really comes in on a collapsed line if you're good and mad at it.

If you want to be a person, be mad at him for a long time. You'll eventually have no admiration there to run out that person at all.

All right. We get then a situation whereby your two terminals facing each other, and being equal to each other over a long period of time, and so on, will build up a flow. They think they have to have a flow between them. They don't have to have, but they think there's a flow there, you see. And bad or good, admiration is best to have there as a flow.

All of a sudden, we get the loss of this terminal. Terminal gone. Oh, the fellow will collapse his lines to it and he'll get occluded. He knows he has to be occluded, now, because he can't see the other terminal. And the other terminal is the only place he got any energy, wasn't it, of course. He needed a second terminal in order to generate any energy. This is very natural. He had to have this second terminal, didn't he? Well, he did, it's obvious. He could never have mocked one up there. He'd never do that. So he won't have any energy unless he has the terminal. And you'll find people being very sad and energyless after they've lost a terminal.

Well, how do we regain this terminal? Well, we just keep mocking the person up out there. We'd eventually rebuild the terminal and throw it away. I mean, we just did that. We'd just say, "Well, we'll chase down a few of these terminals," and so on. But that would require some admiration on the part of the preclear because these lines are drained and waiting for some admiration. Well, we could do that on what we call the "three levels" principle. And I'll have to tell you about that some other time. Three levels, very important. The three levels is the way we get admiration and sympathy automatically. So you don't have to sweat and slave over making particles, and so forth. All right.

Well, what didn't we have in this condition of the lost terminal? It was gone, it's gone, and yet we still think about it. Ooh, there must be sort of a hidden influence that has to do with loss. Now why is it that we can still think about this terminal, this terminal is gone, and we don't see it anymore, and yet it makes us feel bad that it's gone.

You know, I probably am still in telepathic rapport with this terminal and if I go and get a spiritualist I can get him from the great beyond because obviously something is contacting me in present time with regard to this other terminal. God damn it! Oh, they don't say, "God damn it" like that; they gloss it over and say, "Oh dear me," or run the beautiful sadness of it.

Anyway, that is strictly bunk. The hidden influence is about as hidden, about as hidden as the frosting on a white cake. It's a facsimile that they made themselves and, of course, they can't see the terminal anymore, the lines are collapsed, the terminal is too close to them to look at, and they're not going to get an exhaustion of this terminal again until they get a couple of terminals mocked up out there to let this line discharge. And of course they're going to have a hidden influence and that is the hidden influence — an activity of an engram, or a facsimile, or the process of thought; also the process of automaticity. It's using data of the past with which to resolve present time and future problems. It's what is known as experience, that terribly desirable thing. A person has to have any God's quantity of experience if he can't be things. Boy, you're in a tough spot if you can't be everything in sight. Everything's liable to hurt you. So you have to have experience, which means you get back into the past and what do you know, if you go far enough into the past you're crazy. Interesting isn't it? All right.

How do we run out, then, these communication buildups and so forth? Well, we just match terminals. Don't bother to swap the lines because that requires admiration. As I told you, you start admiring things left and right, and all these old lines will start opening up and you will find yourself, "What am I doing here? I've just had the feeling of 'I have to exert terrific courage.' What am I doing now? This is very peculiar," your preclear will be saying, "but I'm standing here with a flintlock musket in my hands."

"No, no," you say, "you've got the wrong, wrong thing. We're trying to run out your father. Your father's death. Now let's get your father admired some more."

"I don't know, I just keep standing here. As a matter of fact I hear some words now."

"No, no," you say as an auditor, "your father, now get your father, now admire your father some more. See, you're not admiring him on two terminals, just get your father mocked up out there, you're just admiring Papa, see. Come on, admire Papa some more."

"It's a sergeant and he says, 'You stand there.' " He says, "And you know I got hit right in the middle of the face with a . . ." you know.

In other words, we're just running out more and more bank, more and more lines keep opening. The more admiration we keep pouring into this engram bank — swamp, swamp, swamp — we're getting more and more lines opening up to more and more data.

And of course, it gets up to a point of where things kind of get alert by this time and they say, "What do you know, there's some admiration coming out around here someplace." And they start going slurp and this fellow feels all dry and stale and all worked out, and he doesn't quite know whether he's coming or going or what's going to happen to him and it's kind of sad.

Why is he getting sad? He is now dramatizing an early incident on the track known as a blanketing by which, when two terminals would not give each other admiration freely, one would simply put the clamps on the other one and go slurp and get the admiration, because admiration was a particle. You see? So you just run him straight back into blanketings.

Well, now let's take just one little more look and we find out that grabbing people's mock-ups and eating bodies, and eating, that's all what? That's obtaining admiration.

There's a very gruesome feeling, by the way, on the part of an animal just as it's being eaten, by which it really admires the person or thing eating it. That's admiration.

And man got tired of being et and eating that way and so he mocked up something called sex and it is a symbolism of eating. And you can really run this. You start running eating, you'll find yourself running sex. You find running sex, you'll find yourself running death. You'll find yourself running death and all of a sudden, what do you know, you're running people grabbing other people's mock-ups. And you'd wonder where the devil you were winding up here because these things all seemed to be equal to each other.

Well, they're just — it's just the spectrum of admiration. And you start feeding admiration to the bank and you'll get out all the incidents related to admiration, which, of course, is all the incidents in the bank.