And this is the first lecture of the day of December the 18th. You have today something to put your head around.

This is December the 18th, second lecture of the day.

The name of this lecture is "The 'Only One.' " Please don't take it in the line of an insult. It's a game you're playing.

Tonight, I'm not going to tell you that this talk is epochal or monumental or something like that, but what I am going to cover in it is fairly important to you. And this talk is on the subject of beingness. You wouldn't think there was too much to talk about on this subject of beingness, but I hope you have digested a great deal of the material which we have had to date. Because you're going to find it, to some degree, dropping into its proper categories and much of the theory dropping into a second echelon as you begin to look at life and understand it from this framework that we have here.

The mest universe has as its basic unit, two. The whole confusion of man's logic, of his difficulties, of all of these various things that he runs into mathematically, the only thing he ever really argues about in religion is just this — the "only one," when it should be the "only two."

And this framework is the Factors. Truth of the matter is that the Factors contain, actually, just about all you need to know. But at first glance over, it doesn't add up into processes. And I myself can read it over every once in a while and suddenly find out what's wrong with some case that's hanging fire.

Now, anybody that's going around having a hard time and being jealous and being upset and being liable to this and that, and worrying about getting knocked off and that sort of thing is playing the "only one."

Well, the trouble with simplicity is it's too simple to be understood easily; that's the main trouble with it.

If you wanted a thetan to stay on the ground and be a good boy, you would find that you would have to get him so that he invested something, which he then after that would have to protect. Or you would, if you couldn't really get him to invest anything he really cared about, you'd have to make him think that he had something there which he had invested. So you would get him to confuse something with his own. And then you would tell him that he had to have this something, because it was his own.

When we have the Factors in action, and where we're able to go over the Factors and put them into action, I don't think there's any problem or any case that can stand up very well before such an onslaught. And so I'm inviting you to evaluate what you have now in terms of the Factors.

In other words, you would get him in a state of mind where his "only two" computation — which is his basic computation; his basic computation is "only two," you see — so that the "only two" computation would have to fit himself and something in the mest universe. You perform with him, then, a marriage between himself and the universe. You take something that belongs to the universe, that doesn't belong to him, and you make him understand completely that this is his, and this is part of his makeup.

We've talked here — just the last few talks have been on the subject of cause and effect, which is the first line in the Factors. And now we're on the second line in the Factors. The first decision: to be.

Well, he knows this is true, because he's running on an "only two" compu­tation. You see, he knows there's two of him. So we get such ballups as we face immediately, of a thetan inside a body. This is weird. I mean, this is impossible — a thetan inside of a body.

Well, there's a lot more to that than just "to be." One of the factors that would be the most important to anyone, would be beingness.

Well, a thetan could be outside a body, with his other self inside the body and manage it just handsomely. But if there's only one of the thetan, then his other self must be, of course, the body.

Now here today, shortly after the first talk of the day, I gave you a short demonstration on the subject of beingness. Had somebody put a dot of light out in back of him and give it beingness. And he said right away, why, he had kind of — he was out there and snapped back in. And this should have seemed very strange that a person could move around that easily on the subject of beingness. It's just a word — be. It's a two-letter word.

A thetan is the "only two"; that's the minimal number. And it goes from there on multiples of two: the "only four," the "only eight," the "only sixteen," the "only thirty-two," the "only sixty-four," the "only hundred and twenty-eight." He doesn't go on the basis of the "only one."

And yet, in essence, all other things — all other things, including cause and effect, are symptoms of beingness. And life itself, in all of its randomities, consists of whether or not one wants other things to be or other things want him to be, and that itself establishes the randomity. That itself establishes the game.

You see, the secret of this universe is really that there's no secret at all. That's the main secret of this universe. The main thing about hidden influences is that there's no secret about hidden influences. And you can go on like this.

And all the things — all the things of life have some bearing on beingness.

But there is a datum which is too obvious to be observed; and that datum that's too obvious to be observed is so obvious, that it becomes, of course, a secret. And that is that there's only two anywhere you look, and that the universe is incapable of operating on one of anything. It's utterly incapable of operating on one of anything.

Everything has a bearing on beingness. And this beingness is the stuff of life itself.

The only thing that runs a thetan downhill is his inability to impose space between two terminals.

A thing that is alive is below the level of a thetan. You see that — a thing that is alive. A thetan is something that grants beingness.

Now, I refer you to 8-80 and I refer you also Step V, SOP 8-C. I refer you also to the occluded case. I refer you also to marital difficulties. I refer you also to God and the Devil: They say there's only one God, and then they give you two.

Now, let's take the ant kingdom. The ants have been granted beingness. The ants themselves are not a beingness — that is, an independent beingness, such as a thetan. And here we get an oddity; we get an oddity in behavior in terms of ants. You go around and trifle with an ant. As a thetan, you go around and you start pushing around an ant: put a beam through his head, short-circuit out some of the working parts, make him walk in small circles, and you immediately start getting this — the idea that there's something someplace that is getting awfully mad at you. Funny, isn't it?

They say there is only one — this fellow keeps going along his whole life saying, "There's only one of me" — and he's married, and everything he has to do, he has to consult the wife. This girl goes along and she says, "There's only one of me," and she feels completely lost and unbeautiful and upset and everything else unless she's got a guy somewhere. And this is the way the universe rolls.

Now, you go down in the sea — it seldom occurs to an auditor to send a thetan into the sea. And yet there you have more life and otherwise ... An auditor is so sold, ordinarily, on the fact that this person is a body that's sitting in front of him, he momentarily forgets that he is exercising a thetan, and that a thetan doesn't have to breathe.

This super, super obviousness just keeps parading along in front of every­body's face, and they never look at it. Everybody says, "I'm the only one. John Jones — there is only one John Jones. The FBI says there's only one set of finger­prints on John Jones and this is the only John Jones there is." It's interesting, isn't it? And we come along and exteriorize John Jones. Well, that's kind of silly. That thetan doesn't have any fingerprints and that's the only motive power in John Jones, and this is very interesting.

And a thetan can go all sorts of places. One of the more interesting places I have sent thetans has been into the volcanic lava, the boiling lava of Kilauea. It's a very interesting place to go. You'd be surprised what's going on there about five or six miles down.

Now we have the preclear who pops out of his head and pops back in again. He pops out of his head and tries to play the "only one" outside of his head. And that's what we've got to take up here — he can't do it. I mean, the agreement with the mest universe — see, you could actually be sitting out in the middle of your own universe, being one. See, no second terminal to discharge at. You could emanate energy. You could say, "There is energy going out from me now, and it doesn't even have to have a second terminal."

And you go out into the Philippine deep and there's some of the most interesting fish that you ever ran into. And there are coral snakes — deadly poison to a human being, but of course completely ineffective against a thetan — and they are very colorful, they're very pretty. And there — the reefs of the coral islands of the Pacific are really gorgeous under the interplays of sunlight when seen from below. And there are some of the most mysterious beasts that roam the ocean, a mile or two down — very mysterious beasts. They've never seen light. And you get into a world of — way down, you get into a world of phosphorescent, you might say, life. Everybody's carrying his own flashlight. And they are — they're swimming around carrying flashlights. And they eat each other up just as thoroughly down there as anyplace else.

But the laws of this universe insist — and this is a universe which really specializes in law. I mean, the only people in the universe who are respected are police and attorneys and so forth. The — this whole universe operates on law. And then people who know the law well enough, in physics and so forth, they pass and get to make atom bombs. And if everybody knows the law, why, he just gets along fine. You see, the law is the main thing.

Well, anyway, all this leads up to is that this type of life has a granted beingness. Something has granted beingness to it. And you start to trifle with it, and something starts to get mad. Well, you can go right on trifling with it — nothing's going to happen. But you'll get this kickback emotion, because you're actually operating up against a comm line of whatever it is that monitors things like fish and coral snakes and so on. And you hook into that beast or being and you start to disturb his beingness, and you upset the general beingness of that class of merchandise. Quite interesting; it's well worth your study.

Only if you look over the law — if you look over the law, you'll find out that everybody who is with — inside the law is despicably beneath one's contempt. When one gets too close inside the law, he's done! Oh, but done! I mean, thoroughly. I mean, I couldn't put enough exclamation points there.

More important than that, you as a thetan have walked in on genetic entities which are not as low in order as ants and not as low in order as fish, but are definitely hooked up and dedicated in a certain direction.

You get some attorney, he's been goofing around and fooling around with judges and lawbooks and so forth, and he comes to you. Heh! Take a look at him and take Step XVIII, SOP 8-C and start in. You'll finally get him to a point where he will admit he has the responsibility of moving his thumb. The guy's a lost dog.

Now, there isn't any statement here that the body is a degraded thetan. I have never said that; I don't say it now. It's one of these things as a possibility — a body is a degraded thetan. Personally I don't think this is true. I think it's a different class of beingness entirely from what I have, but — it's a higher class than ants and fish and so forth, but is nevertheless something that has been granted beingness. It is, in other words, a second-stage somethingness about this.

Now, law. Law says, in this universe there must be two terminals for energy to occur. The trouble with your thetan is he hasn't got any energy. We've gone over that before — we've said energy is responsibility, is this, is that, is something else and it's all of these various things. Well, in this universe, in order to make energy, to have a generator or a motor, you have to have at least two terminals, and space has to be imposed on them. The terminals aren't important, but the space is.

And we don't know all there is to know about this anatomy of life forms in this universe. We don't know that. Mostly because we don't have to know that.

And we just look it over — fast review of this datum. Here sits an electric generator. Why does it run? Well, space is being imposed magnetically upon two terminals and these two terminals have space imposed on them by the base of the motor. Now, that's the most important part of the motor — the base of the motor — now, because it's imposing space on these two terminals. If it weren't there to impose space on the two terminals, you could have all the magnetic fields you ever dreamed of around and just nothing would happen. There'd be no juice come out of this generator — simply because the terminals were close together, you see? They would be together, no space between them.

But now, there's a great deal of speculation can go on about this and a great deal of lookingness. The way to settle a speculation is to start looking. That's always a good idea.

So space is necessary, and its imposition between these two terminals. So we'll just find this universe out by looking at an electric motor. We know that the — actually, it's a condensed form of electricity that makes up these walls, it's a condensed form of electricity which makes up any matter; and electricity itself, one way or the other, is part of any energy. You can mechanically translate electricity out of chemicals. It isn't done today here on this planet because it isn't economical, but there are ways and means of just taking up shovelfuls of chemicals and throwing them into a battery and running motors. You know, they just give a direct electrical flow.

And if you start looking at mest, you will find that mest itself seems to have a beingness about it. There seems to be a certain determination in an electron, and that's — it's quite interesting. As a matter of fact, you had a theory advanced here the other night about electrons and so on, so that you had doubly opposed forces in the intention of an electron. Well, we needn't go into that.

Well, electricity is very common to all of these things, so one of the first data that the universe tries to bury is "what is electricity," and they try to bury that madly. The physicist is insane on this subject. And I mean just that — he's insane on the subject.

You know, it's one thing to do something and another thing to inspect what is being done by life. Now, life can do anything until it becomes completely dedicated to a single communication line. Any being can do anything until he becomes dedicated to a single communication line which he then considers invariable. The only excuse for the communication lines of Scientology are that they undo communication lines and restore the ability to create communication lines, forms and randomity.

He'll get some kid that he's trying to teach in high school or — even goes back to the Boy Scouts. The Boy Scout manual on electricity — they teach 12-, 13-year-old kids — it starts out with, "The first thing you have to learn about electricity is that nobody knows what electricity is. And if you have that datum down solidly, then we will teach you from there on, but if you don't swallow that one, to hell with you." I mean, it's just as blunt as that: "The first thing we know about electricity is that nobody knows what electricity is."

Now, automaticity — automaticity takes place by granted beingness. One grants beingness to — oh, an area of space or something, and thereafter says that this beingness will now act in such a fashion.

Now, that's a fine point of defeatism to start from, isn't it? Well, they start from that point of defeatism and then it gets worse. You know what electricity is — anytime you push your hand against the desk or your foot against the floor or something like that, you have force. Well, electricity is a flow manifestation of force, that's all. It behaves exactly according to the laws of force. The laws of force behave exactly according to electricity. You even get torque, and the Ohm's law and everything else. You start applying Newton's laws, for instance, none of these fall down when you come up against some electricity. They're the laws of motion and the laws of electricity. Well, you can say electricity is condensed and conduited motion. There isn't any reason to be upset about it, it's a flock of particles on their way someplace.

Now, that is a second order of beingness to the thetan, or the third order of beingness. So in essence, he has set up an ant or something or other that doesn't have the same concrete form, you see? He has fixed an idea. When one fixes an idea, he has granted a beingness to a space — you see, a fixed idea.

And there's two kinds of electricity, only nobody's ever noticed this one, is there's the kind of electricity that stands in one place as a particle and gets kicked by its neighbors — see, that's that kind of electricity, and the other kind is the one that — the particle that runs like hell. You see? There'd be two kinds of particle behavior.

So what is this idea? Now, we get around to what the — what life does that is quite different than mest. And we get immediately up to this point: that MEST doesn't get ideas and life does. Life can get ideas. Well, getting an idea is something like granting beingness. And by granting beingness to something, one has to that degree given it life. And now when one starts to tear down his automaticities, he is in effect destroying life. You see that? But he's destroying life that he put there.

So we have two kinds of particle behavior, and actually have two mani­festations of electricity. Well, in any other motion law that you can find in the universe, you will find a comparable behavior in electricity, because you're looking at a motion when you're looking at electricity.

It's like the entities of the body. You can do a lot of speculation about the entities of the body, but in essence they are fixed ideas — at least they've degenerated down to fixed ideas. Now, they measure up, answer up, talk and do a lot of other things, but the point is that they're just fixed ideas. Who put them there? Well, that's unimportant.

And the fellow who says, "The first thing you've got to learn about electricity is that nobody knows what electricity is," he might as well be saying, "The first thing you've got to learn about motion is nobody knows what motion is." Bull. Any little kid walk down a hall, he knows what motion is. He's moving. He's a particle or he's moving a particle. Simple. Only this, of course, would escape everybody.

You get the most weird and fantastic story, by the way, off the entities themselves, just with an E-Meter and its responses. You get this story rather invariably. Once upon a time, a thetan was in command of a crew. This is the story you get: A thetan was in command of a crew, and he let the crew get more and more out of hand, and more and more out of hand, and more and more out of hand, and controlled them less and less and got less and less done; and became at last completely sloppy, and so was packaged up with all the entities and shipped down here. And that's the story you'll get off the entities themselves. But they will tell you anything, of course, because being fixed ideas, you can fix almost any idea in them that sounds likely. But you do get that as a response on the E-Meters: that the thetan finally doped off to the point where he let everything go wild and so he was shipped to Earth.

It's like: Space is a viewpoint of dimension. One thing they don't know about — about space is "nobody knows what space is." You see, if you can just thoroughly enough bury one of these data and take it away from people so they won't thereafter inspect the thing, you can get away with the stupid tricks like this "only one" trick.

Well, the deterioration of the thetan is on this cycle: He grants beingness and then is sorry he did so. And so, having granted beingness, saws connections off with that beingness and believes that he himself has — and he wouldn't do a thing if he didn't believe this too — he believes he has cut down his own beingness. So he believes that every time he grants beingness — the person who gets on the idea of quantity, such as we discussed today, you see, on the terminals and so on — the person who gets this idea on quantity, believes that when he gives some beingness to something he cuts himself down. This isn't true. A person becomes more and more and more and wider and wider and wider. He has an unlimited supply of grantable beingness. And so he gets bigger and bigger and bigger, you could say.

The thetan loses one of him by failing to impose space between two terminals. And it's all right for you to sit there and say, "Well, I don't know anything about electricity and he's talking about physics," and this sort of thing. And "That's very deep, and that's very horrible." It's all right for you to say that, but you'll have to face up to it sooner or later that if you've agreed with the universe, then you've agreed that the place where you're going to get your electricity or motion is by imposing space between two terminals, which is to say, you and the person you're talking with. Or you as a thetan and you as a body.

Now, he can grant beingness; a thetan can do this. And he can take it away — as long as he does not insist on resisting what he has already set up.

Any weakness there is comes after you've agreed to this: that it takes two terminals to generate electricity.

Now, the way not to go about it is to grant some beingness to something and then decide to fight it. But this is one of the first things that a thetan does in order to produce some randomity: He makes the other chess player. And having made the other chess player, he then plays a game with the other chess player. But if he goes on with this as his pattern of operation, he will eventually wind up with having created all of his own enemies. And they will be — these ideas that he has created can be real living beings, or they are simply sailing around in the air, or as — fixed in the space or his space, as things which he has refused to take any further responsibility for. And so we have this problem of the man and his ideas. We could say, "the man and his subordinates." We could say, "the thing that grants being and those things to which beingness has been granted."

You see, it doesn't take two terminals to generate electricity. You simply can say, "Let there be electricity!" Zoom — you got it. It doesn't even have to go to another terminal. You don't even have to be an energy mass in order to generate this.

Now, a thetan has granted being to the body. And where that beingness is granted, the thetan will do it to such a degree that he believes the body, after that, has a beingness of its own which is quite like his own. And so you get the thetan matching the ridges of the body. Of course those are his ridges, those are his ideas, his automaticities, and so he thinks he is the body.

But after it's — now get this one: after it has already been generated and an automaticity has been set up to make the generation reoccur (in other words, after you have a mass; you know, you have mass of energy, like an object), after that step has been taken, then interchange of energy between two such masses is the sole method of recovering from that mass further electricity.

Well, a thing which grants beingness and can grant beingness endlessly, can bring to life and animate anything, that comes to believe at length that something has granted him life and beingness, gets into very bad shape. Because the finest thing that a thetan can do is to grant life and beingness. That's the finest thing he can do. And the worst thing he can do is to set it up as otherness and combat it. Because then that's the story of man fighting himself.

Now, let's be very specific about this. Let's take that microphone there and this microphone here. All right. Now, there isn't any reason why a thetan — and he can — he simply says, "There's a microphone there," and boom, there's a microphone there. One terminal. It doesn't exchange with him for the good reason that he isn't mass; he doesn't have any mass. All right. He says there's a microphone there. Okay?

Any preclear you have is simply a drama of a being that can grant beingness, fighting the beingness he has granted. And that is the story of your preclear. Now, he is surrounded on every side by things to which he will not grant beingness, things he is convinced won't do any good if he grants them beingness. He thinks he has to go through some communication system in order to grant beingness, and this kind of beingness is secondary. Why? It's because it had to go through a communication system to grant beingness.

Now, if he is so lazy or if he wants to get so involved that he doesn't want to go on generating some electricity, all he has to say is ... And this is the simplest experiment you can make — put out two terminals. Even a guy who's very occluded can get something like two terminals out, and start a flow flowing. He can say, "Boom! There's another microphone." Now he's got two microphones standing there together and what do you know? There will be a current flow from those two mock-ups, one to the other.

Let's take a carpenter: he's going to grant beingness to wood by taking a saw and a hammer and a chisel and put together a chest. Now he has made a chest; he has created a chest. Now, that's granting beingness via a communication system. Now, what is the kind of beingness he would grant to something if he simply sat down and granted beingness to it? He probably could create in that fashion a chest of wood — probably. But he doesn't believe that he can, and so he goes through the reliable, he thinks, communication system and creates it with a hammer and a chisel and a saw.

As a matter of fact, if the current flow continuing between those two mock-ups is put into another thing, even an E-Meter dial — I mean, put two mock-ups and then lead a line over to an E-Meter dial — you can read the discharge between those two mock-ups.

Now, granting beingness — for instance, you can look around you immedi­ately and see two or three items to which you would not readily grant beingness, or which you believe you couldn't grant beingness to. You take a piece of paper or a clock — you say, "Well, it's silly for me to grant beingness to that clock because it runs. It runs if whoever owns it turns it on or turns it off." Well, you see, beingness has already been granted to the clock by a communication system. And a thetan comes along late in the game to something which is already dedicated on another beingness line and starts to grant beingness to it and it doesn't respond. Because the one thing it mustn't do — that's right in the clock: It must resist all effects.

Well, what's discharging? It's what the thetan said was there, that's what's discharging. He can at any time make a new one. He can make a new mass, he can make a mass eighteen times as big.

The factory in Connecticut that makes such clocks makes them with that postulate in them. And the fellow who planned and designed them made them with that postulate in them: resist all effects. And that was the first thing we took up when you came here, was "resist all effects."

Now, he can also do this trick: He can take hold of those two mock-ups, see, those two microphones, and he can wobble them in, you know, in and out, toward each other, zing-zing-zing-zing, and materially increase the flow. By putting — what? — mechanical energy into the terminals, by changing the amount of space between the two terminals. And that essentially is what a magnet does when it — imposed in between.

So the thetan thinks, then, that he cannot get into adequate competition with the mest universe because he appears on a scene, the beingness of the scene is already granted. And there, too, is where an individual has a very difficult time of it in a new community — all the beingness is granted, he thinks.

You can make electricity by making two terminals magnetically come together and depart from each other. You can have two masses, you see, and they charge each other, and you pull them apart. And they charge each other, and you pull them apart. And you — you know, they rush at each other and you pull them back, and you rush at each other and pull them back — you've got a basic motor when you're doing that. It's all you have to do. I mean, it doesn't even have to be a big magnetic setup or coils or anything else. You'll get a flow if you do this.

See, it isn't true that it actually is, he just thinks it is. And he goes into this new community, and the courthouse and the residences and so on are all strange, and they've already had beingness granted to them, and everybody is telling him continually, "Well, now that's Judge Morton's house and that's Bill Suds's bar. And that's the county courthouse, and we built that back there shortly after the fire." And he sees everyone around him has granted the beingness to this town, but he hasn't.

The point I'm trying to make here is we've taken the second step, which is conserve energy. We talk about the conservation of energy. Well, the thetan who doesn't want to keep saying there, "All right. There is now a continuing flow here," because he thinks this is going to be very bad — he thinks it's very, very, very bad, you know, to have to have a continuing flow. Well, he's going to put a big deposit of energy there, which is thereafter going to act on another deposit of energy, and forevermore there's going to be a flow as long as — pardon me, as long as there's masses, two masses there, there's going to be a flow of energy take place between these two things. That way, he can set up an automatic piece of machinery.

Well, he realizes this very, very sharply because everybody in town is very, very anxious to keep him informed that they granted beingness to the town — he didn't. He's a stranger.

And the difference between a thetan doing this and an engineer setting up a coal steam-generating plant is not observable because exactly the same laws are being obeyed in either case.

Now, you take a young child — the child's born in this town, the child's been raised in this town, the child's gone out exploring. He's sort of left his mark on the old oak tree, and he has broken windowpanes in that house and he's been chased by the old lady in some other house. And some other house — that was the one he always bedeviled in Halloween. And he has more or less left his claw marks all around the town. And from the earliest youth, he had his own ideas about this town; and he had them, fortunately, two or three years before anybody thought he had any ideas about it and began to educate him.

Now, the thetan who believes he shouldn't create anything, of course is going to start picking up all of the old energy masses he can find around and putting them in proximity so that he can have current. Now, there is behavior, and you're looking straight at behavior.

Or by this time he knows they're wrong. He knows that house up on the hill is haunted — it's always been haunted, it always will be haunted. And even if they take it down, he knows there's where the haunted house used to stand. He has granted beingness to it. In other words, he's identified it, he's classified it and he has haunted it.

Well, he sets up all kinds of things to do this, you see. Now, the next thing that happens to him is he himself conceives himself to have mass. He has a name. He becomes a symbol. A symbol is something which is wrapped around with energy, and it's mobile. So he's a symbol now: His name is Joe. Doesn't matter what significance he gets out of this name; the deepest significance out of the name is that he's given himself an identification as a symbol and wrapped himself around with energy.

And in such a way, an individual inhabits the entire community where he is raised. So that people who are moved around too much early in life get to a point where they believe they cannot inhabit the community. Here's a question of being space — but there is more to being space than just being space. There's granting space beingness.

Now he gets in the vicinity of something like a — anything — he gets in the vicinity of this, and he starts discharging. It discharges at him and he discharges at it. He gets a flow, in other words.

It is a very funny thing, you know — some fellow comes over the top of a hill and he sees a town lying out in front of him and he says, "What a horrible, ramshackle, mean, ugly, vicious place that is." And the next fellow comes over the top of the hill, and he takes a look at this town and he invests it with beingness and then he says, "There's a town there."

And you can set up all sorts of strange arrangements this way. You can set up the terminal that is the left side of the body and the terminal that is the right side of the body and they will thereafter, if fed once in a while — surreptitiously by the thetan or overtly through the stomach — if these terminals are fed in terms of mass, they will keep on discharging and you've got a motor.

Well now, the first fellow goes down into the town and nobody does anything for him, and if they shoe his horse or fix his car or do something to him, they'll put the shoe on backwards or patch the tire up in some outlandish fashion that won't last very far and things just kind of go that way — and he'll be overcharged for it.

Happens to be a body, and the body sits there and the left side discharges to the right side, and you've got a — an actually, an alternating-current machine. That's what the body is. It runs at 98.6 and it's — the fuel which continues this alternation is described as carbon-oxygen — carbon-oxygen engine. It breathes in air and this takes care of the oxygen and so on, and the bellows of the lungs go back and forth, and it's lots of fun. It's a very unfragile motor, really. It's very low temperature, highly efficient — much more highly efficient than any steam engine. But basically one is putting in mechanical energy in order to get electrical responses.

And the next fellow comes through, that's granted beingness to the town — well, there's probably nothing wrong with his equipment anyhow, but he goes down there and he finds everybody's real nice to him and he gets a good room in the hotel and the chow's good and everybody's happy and cheerful about the whole thing. That's what he runs into continually through life.

And every once in a while, somebody's right-side terminal or left-side terminal ceases to operate; you know, gets torn down or knocked down. And he has a stroke or he has paralysis or something or other happens with regard to this.

Well, it isn't that one has manufactured his own future to this degree simply by considering things are bad. It's because he doesn't manufacture it at that long range, he manufactures it in terms of split seconds. From moment to moment he manufactures his own future. And if he won't grant it any beingness, his future isn't live. It has no life in it at all. A split second after he utters the postulate, no life occurs. That's because this individual is unwilling to grant beingness or is afraid to.

It's a very rugged motor, but we're not trying to be mechanistic. The one thing we mustn't fight is being mechanistic about something.

We have run into here, the "Frankenstein effect." He is afraid to grant beingness to anything, he's afraid to grant life to things. The "Frankenstein effect" — because he has granted life to things and then they've become too live, and instead of just taking the beingness out of them or putting the beingness elsewhere or doing something intelligent like that, he started to fight Frankenstein's monster and so it fought back. And in view of the fact that he built it and put "resist all effects" into it, the one that it will fight hardest is himself.

The — I don't know where they got this completely irky word, this phrase, but they call themselves "pastoral psychologists." Isn't that wonderful? You can just hear the panpipes and the baaing of little sheep as they graze out across the brush.

So, the "Frankenstein effect": One is unwilling to be cause because the effect is that he won't be able to stop what he has started. So he gets afraid to grant beingness to things. He says, "Well, I don't know, I loaned my car to those kids last week and they did this and that and so forth. And so I won't loan my car to anybody this week because they'll do the same with it." Of course they will, but he shouldn't be afraid of it. What's the idea, only having one car? You know, I mean, that shows a certain pauperishness right there — I mean, in creative ability.

The pastoral psychologist fights viciously against any mechanistic approach to the problem of mental operation. He doesn't do anything, either. I mean, he doesn't achieve any results. His main effort is to fight this mechanistic approach.

The fellow's probably trying to play the "only one." I noticed a well-known motor company in the United States recently started advising everybody to sell their big car and buy two of these little cars, and that was better off for all hands, and they were running it — advertising to show that then the wife could go out too. They don't realize that men buy one car so she can't.

Well now, why should he fight a mechanistic approach? What bridge is he trying to recover? What bridge is he trying to get back to? He's trying to get back to the bridge of the individual. . . He doesn't know anything about this, I mean, it's like saying what does the motor — why does the motor fight? The bridge, however — mechanistic. If you keep fighting this mechanistic thing or the idea that one is mechanical or — and so on, that is an effort to get back to the point where you simply create not only the mechanics but the laws, too. You get back to the point where you say, "There is now a stream of energy," and there's a stream of energy and that's that. You're trying to keep from getting into this two-terminal superproposition.

They didn't look back into — vastly into the past and find out in the caves that men very commonly broke the woman's leg just to make very sure that she didn't leave. As a matter of fact, women are still resentful about it — it crops up every once in a while. And this fight between the sexes is mainly a refusal to grant beingness to the opposite sex, rather than an actual war which has to do with dissimilar parts.

Well, all right. A thetan, individual, operating as an individual, could get away with it as long as he himself was not mass. Well, in view of the fact that he's totally capable of being eight people, sixteen people, thirty-two people, sixty-four people, a hundred and twenty-eight people, and basically should be two people — he basically should be two. And, by the way, every once in a while somebody slips on this one, and they compulsively re-become two people and you have a schiz — -what you call a schiz personality and so on. The fellow is being two people madly inside of himself and is trying to rehabilitate this ability of "two-ness," you see. So he gives himself two entirely different personalities and he gets it all fouled up and so forth.

Now, it has two sources. Once removed from beingness, it has the mechani­cal source of two different terminals which are necessary for the creation of a certain type of sensation. And a person believes he is two and then he's lost the other part of him and he goes on through life this way.

Being two people — that is to say, being two thetans — one would co-know. He would know each — in each of his beingnesses, or he could know separately but with great ease, and at any time he could co-know.

Well, riding above this, there is a senior part of the computation, and that is beingness. If one is unwilling to grant beingness to those people to whom he talks — he's always trying to keep from granting beingness to those with whom he talks, and in trying to keep from granting beingness to them and yet talking to them — oh, no! You see what's going to happen? He is beginning to fight his granting of beingness. You see that? He talks to somebody and he grants them beingness; he does this at the same time. Now, we're talking about something that's very, very necromantic and demonological right now. We're not talking "practically" at all. We're not talking, in other words, about an engineer's mest or a Western Union telegraph operator's communication system. We're talking about what life does best: It waves its magic wand and says, "be" or "live" or "exist" and things do. And that's what life does.

What's happened to a schiz is he is no longer able to co-know. He's tried the trick of being two, which he should be, and then he's forgotten how to co-know. So he has two violently opposed personalities, both of which is himself.

Now, here you have an individual who's made several things exist and he's no longer willing to make anything exist. So everything he has ever made attacks him. And the things right around in his vicinity will attack him. They refuse to grant him beingness. When a person has too often been refused beingness by the environment around him, he himself will begin to refuse the environment beingness.

Well, we're not interested in insane manifestations. You know, trying to study the mind by trying to study the insane is something like trying to study electrical motors after they've been worked over with hammers. They just don't look the same. The best study that could be made of the subject is to make a Theta Clear — somebody who is super, supersane and then take a look at this; and this is what you get. All right.

All mechanics aside — viewpoint of space and everything else aside; opinions, considerations, mechanical communication systems, mest, double terminals, postulates, processes, SOP 8-C and everything else aside — by one means or another, this beingness will manifest itself to the disqualification of the individual who will not grant beingness. Disqualifies him, sooner or later. In this universe, it disqualifies him in terms of less and less space. He has to have less and less space, you see, because he can't extend himself over any further space because he can't grant beingness to those things there.

The thetan, then, protests at length, against this idea of having two terminals. And he fights the idea, he doesn't like the idea. I mean, he — "What do you mean? You put up two terminals there, two masses of energy, and they afterwards discharge and this runs something else. Well, why should this do that, because for the good reason that — look-a-here, there's no reason why it should do this, because you can all — you can just say, Well now, a current will proceed to this and will run this thing.' "

Now, you'll see this mirrored on the bodies of the people you process. You will see to what degree people have refused to grant them beingness, and as they are processed you will see to what degree they refuse to grant beingness.

"Well, that's — you just don't do it that way here."

One of the first questions that you will ask them — quite often if a case is in terrible condition you'll get this: One of the first things you might ask is, "All right. Put some life in that pillow over there on the couch."

You know, big argument.

And a person would look at you, and they would say, "Put some life in the pillow? Well, it has no life! You know, it's not alive." Hm-hm! You're looking at somebody you're going to process for a long time if you keep on processing.

Now, a thetan who can be persuaded to set up these energy masses on the basis that he himself can no longer generate energy is almost a done dog. He's pretty bad off. Because the original reason he set up two such terminals is just for fun: It was fun to look at these things and have them automatically run something else, and oh, you could string it around like mad, and it's very interesting to look at. But this wasn't compulsive. But this was the D of the DEI cycle. It finally got enforced on him that he do this, he did this so much.

Another symptom is, is when you start to run a bracket on them "others for others," they will tell you immediately, "That doesn't concern me." You see, you run the bracket. Now you say, "Now, waste a machine for yourself. And waste some blackness for yourself. And get somebody else wasting some blackness for himself. Now get somebody else wasting some blackness for somebody else."

Well, when he has lost his ability to create, he starts falling back on this two-terminal mechanism. And instead of being two himself — in other words, perfectly willing to be two — he starts fighting double- or matched-terminalism. He starts fighting terminalism. And when he does, he sets the example, thereafter, by being only one. Are you with me?

Well, they'll waste it those first two steps, and on that third one, some­body for somebody else: "That doesn't concern me. I haven't any concern with that." Why? They refuse to grant beingness to it, that's all. Or they have rigged up some kind of a system — a super, super, super, super system — for the granting of beingness.

Male voice: Mm-hm.

In European countries people have rigged up a method of granting being­ness to beggars without letting beggars live. They give them alms. They give them coins. That is a method of granting beingness. It's a communication system. It's a present of money, it's a tip. And thereby they don't have to look and actually do anything about this beggar or notice him otherwise. They pay him to go way — and he goes way.

Now he's — he protests. And what you fight, you see, you have a tendency to unbecome at first and then become. So a fellow starts fighting two terminals by saying, "Well, I'm only one terminal." Well, that's because he's failed so many times to make two terminals come together.

All such systems of pushing people off or doing something with them are based upon this: that people don't want other people to exist or be — an unwillingness to let other things be, let them exist. You see, I have just tripped over here — there's a cliche in English of "let it be." You know, in other words, "leave it alone." That's an interesting twist, isn't it? Yeah, that's a very direct foul-up on a phrase — very aberrative.

He sees some motor operating — he doesn't like this motor, so he slaps it from side to side. He tries to take the space out from between the two terminals so it will cease to operate.

Anyway, these people have invented the most remarkable systems by which they won't have to grant beingness. They have this wonderful system rigged up. There's the social system — of course, that has deteriorated in the world today almost unbelievably. It's gotten down into Willy Randolph — the late William Randolph Hearst's — papers to a society column. And what he defines as society is anybody who has a larger bank account than anybody else. And the last part of the society that has anything to do with society there is just in that — in those columns, believe me, that's all. And I think there's a club in New York called "The Baby Club" (I won't give it any advertising) where people can go in and pay enormous checks for no service. And these people, of course, can be classified this way.

And there's the Frankenstein monster effect, in essence. He set something going and then he didn't like this and so he decided he'd take the space out from between the two terminals and it won't operate, and he failed to do this. So in protest on this, he becomes one.

Well, that's the last surviving remnants of a system for not granting beingness — the last surviving remnants. That really is the last dregs of a system which tyrannized man for thousands of years. Systems which fell upon "who was your father" — they all ran it on the GE line.

Well now, actually, there are several cycles. In view of the fact that basically there's a choice that he be one or be two — you see, he can be one or two or eight; he can be any number, you see — why, he possibly was busy being two (friends of himself), and he set up two terminals and these two terminals started to jar one against the other and it set too much current going, which spoiled some mock-up he'd just made or something of the sort, see, so he slapped them together. Only he didn't slap them together — they won.

They were so used to breeding horses that they followed men with the same pattern. They knew every famous horse, and they knew who his sire and dam was, so they thought, "Well, men are horses, and bodies are bodies," so they were sort of driving these bodies around as though they were horses. And they — his father was so-and-so, and his mother was so-and-so, and they might as well have said, "Well, he was out of Trotting Bess by King Henry the VIII" or something of the sort. I mean, same deal.

Well, perhaps then he was slightly compulsively two. You see, he'd lost his power of choice — we're just kind of scouting over the ground here a little bit. He'd lost his power of choice of whether he was one or two. He's supposed to be two now, to that degree. You see, he becomes what he fights. All right.

Well, this is a system of beingness. Now, they've tracked — genealogy is the system of tracking beingness that has been granted down the genetic entity line. It's not important. Not for a thetan, it isn't even vaguely important. It's what pedigree has the horse got that you're walking around — what is the pedigree of your Seeing Eye dog — is genealogy.

Now, we take these — this two-terminal proposition, and it operates forevermore. It's what he has to accept. But they're both his terminals; he's both himself. He's slightly compulsively two, there for a while, and then one day one of him — he gets it changed around so that he loses the power of control over one of him. Now, how would he do this? Various ways; various things could happen. He could be playing chess with himself and get mad at himself — see, that's the simplest sort of a mechanism on that — and sends himself away.

And when they go fully upon this — this basis of granting beingness — a society becomes very fixed. Birth and death themselves become communication systems far more important than the ability of the individual to grant beingness to something.

Then when he recovered himself back, he wouldn't have himself — he'd have somebody else. Now, he could make that basic error. And if you're looking for an error anyplace to correct, that's the error you'd correct, see? One of him went away and somebody else came back. Or somebody else reached in real quick and grabbed one of him and substituted another one of him for it. And after that, he went on the delusion that he was this two — this is his basic delusion — he is this two. Any two with which he's operating, you see — the man, the woman, so on — his beingness, he has a double beingness there. He operates on the basis that any other terminal which confronts him — because he's now operating as a terminal, not a creative unit — any other terminal which confronts him is the other one of him. And so you can just throw that away at random. And just keep picking in new terminals and throwing them away and picking in new terminals, throwing them away.

So, the canaille, the masses, the beggars, the Communist cells . . . The way the Communists do it today, they become party members and after that they don't have to grant beingness to the workers, they just parasite off of them; and that's the Communist system of aristocracy which is built up. And they don't have to grant beingness. They say, "You're all alike and you're a mass of ants."

Each time, then, he loses a second terminal, he feels that he's lost that much more of himself. Because he's already in the cycle, if he's sitting in a terminal — he's already in the cycle that he can't create.

Well, this is all right except the people they're doing this to don't happen to be ants, they happen to be independently capable of granting beingness. And man, realizing this sporadically, continually revolts against these systems which artificialize and make it unnecessary for people to grant beingness.

The only two there is within him. That's real silly, see? He's sitting right there inside of his head, two — basically he's potentially, he can be, he compulsively is two. The only way he'd ever have any conversation, communication with himself, the only way he can send himself to India and back is to be two — tell himself to do something. Everybody does this all the time. There's nothing wrong with that. Be relaxed about it, because that's two of you, you see? And he'll set up automaticity and forget about the other one of himself and all kinds of beautiful, interesting combinations occur because of this two-ness.

This would evidently be quite a crime — granting of beingness. It would be seen as quite a crime because it's invented, in the number of penalties — it has invented in these penalties some of the greatest cruelties man has. In other words, "somebody has talked to a commoner." Oh well, a fellow could be tried by his peers sometimes for crimes of that character, at one period or another of the human race.

But the mistake comes about when he considers that any terminal he faces is his other self. He forgets that he himself is two or can be two or eight or sixty-four. And then he starts facing this terminal and he gives it beingness, as far as he is concerned. It never feels the beingness which he has there. You see, it doesn't feel this beingness. It's being two, too. And so men and women seldom understand each other. The man looks at the woman and he feels his own beingness coming back from this woman. The woman looks at the man and feels her own beingness coming back from the man. They're totally out of communication. They're two terminals operating there.

He has, very recently in the United States Navy, a type of aristocracy. There is a crime known as "association with enlisted men" which is — for which an officer can be tried. And I think the maximum penalty on that — I might be wrong, but I think it's seven years in Portsmouth and reduced to apprentice seaman or seaman second class and — they don't call it "and extras," it has some legal term, but it means loss of citizenship and everything else. For what? For associating with enlisted men and you see, they granted some beingness to an enlisted man, and this is the penalty for it. Well, maybe that's necessary to keep things in line — if you need a military force, it's probably a good idea. But you see, the existing military force exists because one country is unwilling to grant beingness to another country.

Well now, when — his first breakdown into weakness, real weakness (what I mean — I mean, this is a real saggy, horrible sensation, this sensation of weakness) is when he has failed to impose space between two terminals or failed to take the space out from between two terminals. Wanting a man to stay with her who didn't stay with her, you see, is failing to take the space out between two terminals. She failed to be able to hold two terminals together. Wanting the man she loved not to be with the other woman, was failing to be able to put space between two terminals.

You get into any argument, then, and you'll find that this argument merely — usually stems around something that one or the other party will not grant beingness to, or — and the two parties will wind up eventually by refusing to grant beingness to each other. And that's what's known as the deterioration of an argument. These two people won't any longer grant beingness to each other.

Now, when a person has failed enough to put space between two terminals or failed to remove space from between two terminals often enough, then they can't back out of their heads because they can't put space between themself — however plural — and the body. See, they can't impose enough space between themself and the body. You get all sorts of manifestations.

But they start out by one of them saying, "Well, Fords are no good."

They don't impose enough space. You say four feet, you get five feet — pardon me, that's a dispersal case. You say five feet, you get four feet of space between, you see? It's — can't put enough space in there. That's the whole manifestation.

And the other one says, "Oh, yes they are some good."

And in view of the fact that the thetan is busily running this thing called the "only one," why, he's in a dreadful state of mind. Because he can't put space there, you see, and yet he can be the only one, so he has to have other terminals repetitively.

And the other says, "No, Fords are no good."

Now, the body is playing the only one. The body — the most multiple creature imaginable in terms of beingnesses — tries to play the only one. That's in protest against two terminals, which is in protest against the universe. And it plays the only one and so compulsively has to have two terminals to do anything.

Well, one of them is trying to grant beingness to something, the other's trying to keep from granting beingness to something. And if they keep this up very long they will immediately stop granting beingness to each other, at which moment they become insulting, and they go right on down Tone Scale.

So you get fellows going around being terribly jealous. They get into competition with the mest universe, they get into competition with other guys; girls get into competition with other girls and in competition with the universe at large. They don't think they can put up anything beautiful, because something else can put up something more beautiful.

The Tone Scale is a scale of life. It is also the scale of the amount of beingness a person thinks he has. Each level of the Tone Scale — 4.0,1.5, 0.5 — is the amount of beingness a person thinks he has, and it reflects by the amount of motion which he thinks he can control. It's — reflects in a lot of things. So you find anybody who's having difficulty getting out of his head, difficulty with terminals, difficulty with this, regardless of the mechanical lines, somebody has refused to grant him beingness — oh, on a major scale. And he has insisted on granting himself beingness, since that's been contested. And he has refused to grant somebody else beingness.

And this all comes about because of the computation, the "only one." The only one. That means, "I'm only one terminal. Therefore I've got to stay — for any energy I'm going to generate — if any energy's going be generated around here, it'll only be generated if we have a second terminal." It's "we," you see. Anytime a thetan speaks of himself singularly after he gets up just a little bit toward Clear, he starts to feel strange. He thinks he means the body and himself there, but after he goes on up to SOP 8-O and so on, he gets this duality and that's the echelon we're moving on into right now.

Now, what is this "granting of beingness"? It's just a set of words. It wears out in a hurry. They're symbols, they go to pieces in a hurry. But the actual operation does not.

"We," he says. He can't quite conceive "I" as a pronoun.

And you start running this on somebody who is having trouble with it, and the words just kind of wear out before he really gets the idea. If you were to run it abruptly on mest, why, you might have a very rough time of it. One of the better ways to run it would be with regard to people. You can take somebody something like him, and just have him get the idea of him granting beingness. Take him over to the window and show him the street and get him the idea of granting beingness to somebody down on the street. And he'll have to look around for a long time and do an awful lot of this, but he will actually be doing it.

You see, "I" is no fun; there's no randomity. You can't make your other self change your mind. You know, you can't have a conversation. You have to go around and talk with strangers. See, I mean . . .

It is a describable and nonerasable ability. And it increases as the individual begins to contact it and understand it. It also develops terribly heavy somatics — very heavy somatics. Refusal to let you have beingness, on the part of somebody who is in front of you, is liable to result in all sorts of tractor beams which are pulling your body to pieces, practically, these body — these beams will. And a person quite often will run "people refusing to grant him beingness" or something like this (this is a technique — a valid technique and quite usable), will get tremendous suction or pressure on his face or chest. And where somebody has desired sensation a great deal, they have had to say that "The thing I want sensation from has greater beingness than I have, since I want the energy which it creates." And so we get beingness standing above energy as a postulate.

So, thetans kid themselves all around about this. But "we" is much easier than "I." "I" is almost — "I" in this universe is an almost impossible, untenable situation. It is so untenable, it is so impossible, that an individual having recognized its untenability and impossibility fights it down to the point where he becomes the only one. And then to have any energy at all, he has to join forces with other terminals and other terminals and other terminals endlessly.

Well, these people, when you start to run granting . . . Let's just take — let's take a man, and you get "granting beingness to women," and the next thing you know, he starts coughing. Well, you've put into effect the demand for energy from the woman — demand for sensation, you see.

And he knows he can't impose space between two terminals, and he knows he can't take space out from between two terminals, and yet he is the only one and so on. He just becomes a pawn. He can be a little straw blown around by any breeze. And this is the way it goes.

Anytime any being grants beingness in order to get sensation back, he's liable to get a misalignment of energy and create a seniority above himself which doesn't exist, but he only thinks it does.

Well, so much for theory. I am afraid that the process involved with this is heroic. There are several processes involved. The process on this, really, if you run it on somebody who's not exteriorized — it very well may be that you have to run it on somebody who's not exteriorized in order to exteriorize him. I mean, there can be a case that bad off. He just can't impose space between two terminals, that's all. Just can't do it.

The granting of beingness and the refusal to have beingness: All the words of man, and all of the things which an individual runs into in life are summable under that. That's it.

And you say, "Be three feet back of your head," and he just doesn't move. He's got to keep space from getting between two terminals, in other words, so he won't lose something. And so he holds on and holds himself in. And it's possible you do this.

Now, the first decision — decision is "to be." Well, where life is concerned in this universe, one has decided to be. But above that level is the granting of beingness, and that is an exercisable function.

Well, if you have to do this, this is the way you would do it on somebody interiorized: You'd have him get the idea of trying to hold a man and a woman apart. How long does it take to run this? Oh, I would say a couple of hours, at least. Well, not just that one facet of it, but I mean this as a process. And you would run it with an E-Meter. You'd put him on an E-Meter, because you as an auditor shouldn't miss, and leave him hung up on this.

Now, a fellow has to decide to be, and if he decides to be and decides at the same time not to grant further beingness, he runs immediately into the "only one." And so we get the earlier lecture today being more intelligible. He has run inter this, he's decided to be something, and not to let other things be.

You put him on an E-Meter, and with this E-Meter, you watch and make sure that you keep that needle rising. And when the needle sticks or begins to jerk, why, he's hit the limit on this particular step and you go to the next one.

Now, he can be something and grant beingness to other things. But where a person has lost his ability to grant beingness, he has lost his ability as well to create. And so in the rehabilitation of creation, this is the first place we look in the preclear: the willingness to grant beingness.

And the first one is, impose — he tries to impose space between a man and a woman. He tries to keep a man and a woman apart — you know, in mock-up form. And I don't care if he can't get mock-ups — just have him get the idea, he'll get weaker than a cat.

Any artistic work must live. Now, there's no effort here to hedge over into the field of mysticism or necromancy or skulduggery or algebra with this. But you'll have this experience from time to time, and don't consider that it is a peculiar experience. You may do this sometime while you're processing a preclear.

Now, as soon as your needle stops rising on that. . . Just let him hold that and keep on trying to do it — and duplicating it, you know. This is essentially — I'll go over this again. You put — get him to get the idea of a man and woman out in front of him and he's trying to keep them from coming together; he's trying to keep space between them. And he gets that and you ask him after a little while to duplicate that elsewhere. And then, after a little while, duplicate it elsewhere.

You tell him, "All right, now put that postulate, whatever it is — put that postulate in the front wall of the room," and then you put the same postulate into the front wall of the room. Do you know that you'll get the wording of his postulate? You'll put your postulate in, but you're in communication with him. And that is a senior communication system.

Now, don't be surprised if he is unable to do anything. You've asked him to do this and he becomes unable to do anything. You just make it — him hold that first one he has there, as nearly as he can, because the most nauseating waves of weakness may shoot over him, and you watch him on a meter. This is very, very — this is very, very particular, neat running. It really requires a lot of auditor alertness. It's nothing you dope off on, because the feeling of weakness in there, I mean, is just murderous; it's just agony.

This business of reading minds can be a very indefinite thing and a very upsetting thing. But where you have a meeting of beingness directly in this way . . . You know, you've made — put an idea into the wall, you see, and — after the preclear has put his idea in the wall, immediately afterwards, see. I mean, the preclear's still got his idea in the wall and you put up an idea in the wall right along with it, you'll get his wording. There's nothing wrong with this, but it's very unpositive. The less able the case is to exteriorize, the less positive this gets. But you're immediately into a thetan-to-thetan communication system and such a system exists independent of words.

Did you ever have to swim, some time, a long, long while and so on, and then your muscles just all went to pot at the end of it, and you just couldn't stand it you were so tired? Well, that's the kind of feeling comes over many a preclear on this. Not necessarily, but it's not unusual.

The only trouble is, people are out of that communication band. More or less fortunately, because it'd be a — amongst man, it'd be a terrific chatter and hubbub communicationally, for everybody's ideas to be intelligible to everybody's ideas. People shudder away from this. They consider this is too much of a good thing. But they only shudder away from it when they are unable to adjust their own wavelengths. And when they can't adjust their own wavelengths, they'll get thoughts coming out of people and all sorts of strange things happening, and they say, "I don't want to read minds. I don't want to do anything more about this, people's minds. I just don't want this ability."

Now, as soon as you've got that feeling of weakness discharged, you go to the other condition, which is trying to keep space from occurring between two terminals. First one is you want these two terminals to stay apart, and the second one is you want them to come together, see? You want them to come together. You're trying to keep space from occurring between these two terminals, and you'll get the same feeling of weakness will come over him. And then after he's — soon as you can, you ask him to duplicate it. And you just have him duplicate it and duplicate it elsewhere and duplicate it elsewhere and duplicate it and duplicate it and duplicate it and duplicate it and duplicate it and duplicate it, until he can handle that somewhat.

Well, what they shouldn't want is an inability — they shouldn't want this inability to be so fixed on beingness — I mean, this inability to shift beingness. They shouldn't want to be so fixed on one level of receipt.

And as soon as the needle stops rising, you go from one of these conditions that you are running to the other condition, see? You just play these back and forth across each other — between each other.

Because there's a terrific band. This is the widest band there is — it exceeds all known bands. Goes into the black band, it goes in ... Oh, you talk about light — light is the tiniest, tiniest part of the band of energy wavelengths of which a thetan is capable of emanating. And you look at the plotted band in terms of centimeters and it gets very interesting that a thetan exceeds it so far and is so variable in it.

First, you try to keep a man and a woman apart, and then you try to keep a man and a woman from parting, and then man and woman apart, and then a man and a woman from parting. And you run it, each one, as long as the E-Meter will rise, and then you get the effect of duplicating it — while the E-Meter's still rising, as soon as your preclear's able to duplicate it a little bit, why, you let him duplicate it, you see? And after a while, he'll run out those sensations of weakness, but it may require quite a little while for you to do so.

Now, you can take two things on the same band and you can so mix their wavelength — that is to say, you can so meet the wavelengths, one to another — that neither one is hitting. You can dovetail them into each other like a couple of sine waves, one riding slightly above the other wave and so on. So — it's pretty hard; you have to be really exact to get it in there.

It's a — this is real tough. This is real tough auditing, by the way, because it requires alertness on the part of the auditor. And it's got underlying it, of course, such a thing as the Assumption. That lies right under there, because that's inability to impose space, because it's an unwillingness to impose space between one's old Fac One body or whatever he's using for an Assumption body, you see, and the mest body which he has. He isn't imposing space between these two things. He doesn't want to. There's a desire there to grab that baby right there at the beginning, which means no space, which means that we're going to collapse terminals right here at this point, boom! Well, there's the basic postulates on "we have to collapse terminals." All right.

Well, when somebody is completely stuck on being human, and he is stuck on being nothing but the wavelength of those immediately around him who are human and he's really fixed there, he has had trouble with granting beingness to anything else but humans, and so therefore he's sort of closed his band in.

Now, after you've discharged this pretty well, so that he is no longer concerned about holding men and women apart or holding men and women together (and of course, that can be himself, you know — holding himself and another woman or holding herself and another man), you start to run it in terms of duplicating the only one. And you do it this wise: You mock himself up as the only one, with an invisible barrier between himself and the mock-up.

But the artist who can paint without granting to his artwork its life, is — he's a pretty bad artist. He's just throwing paint around on a design.

And you keep this up until it has — till it discharges. You got that now? You see why that is? Ah, let's be a little smarter this morning. It's a mirror, of course. The only other time he's seen another one of himself is a mirror and, of course, he has that barrier between the other mock-up and himself. He's seen this in the mest universe — mirrors.

When Mike Angelo painted something or sculpted something, it was quite perfect in its form. But if it was just form that we were going on today, just form alone — see, we're right up there on the border of not quite able to talk about this. mest language sort of goes by the boards. The form and line of the painting and of the statue is good. It's good enough so that you see a photo­graph of it and you think that's fine. And it isn't until you confront an original Mike Angelo, vis-a-vis, that you realize that the fellow who painted this thing really meant it. The amount of life in the statue itself, which is being controlled and held down in some fashion or another — the thing is just about to become a nova or something. It's — the amount of vitality. Now we are into, practically, necromancy. In other words, that thing is alive, and its life is quite apparent even to a street urchin.

So you have him mock up something as the only one, with an invisible barrier between himself and it. And you'll discharge the insidious effects of mirrors; and you may take his glasses off of him in a very short time. But you're not going to describe to him about mirrors. You're not going to worry about this, because there's earlier material than mirrors on it.

Now, I saw one time a very beautiful white statue by an artist, or by a sculptor, whose name I haven't any inkling of at all; and it was in a perfectly strange and peculiar part of the world that you wouldn't expect an artist to have lived in; and it was so simple as to form that it was hardly guilty of being a statue at all — which yet had impressed into it so much vitality, of a sort of a calm and pervading nature, that it was actually filling up a whole patio full of calmness.

So you just have him keep duplicating the only one, with no space around the "only one" mock-up every time is the second stage. First you — mock-up of himself as the only one. Another mock-up of himself as the only one, mock-up of — you just get it going, you see — another mock-up of himself as the only one. Now, mock-up of the only one with a visible — invisible barrier between you and the mock-up. Another mock-up of you as the only one with the invisible barrier between you and the mock-up. Another mock-up of you as the only one, invisible barrier between you and the mock-up. Got that?

The thing was alive. There was no doubt about that at all. And this was not something which a gifted few would perceive. Those people who are completely dedicated to the plow might not have seen it very easily, but every beggar and peddler and maid and person and gentleman and clerk on that street would come over by that patio and sit down and look at the statue for a short time almost every evening. There were many better places to sit. But they would come in and they'd look at the statue, see? It was alive, there was no doubt about that. And of course, one could even say that they themselves by looking at it and granting it further being, it kept up the tradition of its existence. And so you had a living something.

And you'll start running out all the mirrors. You see, the mest universe, because he's only looking at one object at a time, tells him, visually, that there's only one. Shows him only one in the mirror, doesn't show him two. mest universe lies to him, in other words, with a mirror. All right.

Have you ever seen a house that nobody lived in go to pieces and lose its beingness? Have you ever seen a town lose its beingness? Or have you ever felt directly the beingness of a town? People keep up this beingness.

Have him just keep mocking up the only one, till there's no further charge on looking through mirrors and so forth.

Now, an artist can come in — a writer, a poet, something of this sort — and grant a new beingness to a town. Sort of out of whole cloth, he just looks around and he says, "Why, you have a beautiful town here," and so forth, and he tells the people all about it. And they've never granted any beingness at all. They're so busy trying to keep each other from eating each other up, they've never noticed this; but this is something they can agree upon, this town. And the town comes to life, just to that degree. It is alive then.

Then we start handling the only one in terms of: the only one with no space around it, the only one with no space around it, the only one with no space around it. And after he's run this for a short time, we run the only one with — and the space around the mock-up, the only one and the space, the only one and the space, the only one and the space. You just keep him duplicating that. And the only one and the space. Now duplicate it, now duplicate it, now duplicate it, now duplicate it.

It's rather remarkable, by the way, to do this in a town. It is a capability which any human being has. And I have often been delighted with the immediate results of, for instance, being in a rural community which had a weekly news­paper and writing — oh, considerable doggerel, considerable verse or something like that, about its town or writing descriptive essays or giving them quotes from the leading magazines concerning their towns — which I wrote, you see. And gave them — no idea of how famous their town was until they read it in their local paper. And then go back through the area a year or two later and find the town was noted for being something or other.

Now you go back and run the only one without the space. And now the only one without the space, and the only one without the space, and the only one without the space around it.

Man discourages this. He believes this is a swindle or something. It's not. An artist has very — very, very little to do with the facts. The more he has to do with the facts, the more of a hack he is. What he has to do with is direct beingness. And if he can breathe the breath of truth into anything, he's an artist. And if he can't, he's not an artist. And I don't care how many degrees he has or who he studied under.

Now the only one with the space around it. And if all of this is too much for your preclear or too much for you, you just boil it down, then, to this process: "The only — now mock yourself up as the only one with no space around you. Now duplicate it, duplicate it, and duplicate it, and duplicate it, duplicate it."

Now, it's easy to release this. It's not a God-given, untapped talent, one that an individual is unable to assume. You are here, you are alive. When you were small, you granted beingness to your dog, your wagon — in other words you brought this to life — a doll, these things came alive. And to this day you grant beingness to a car, a favorite book, possessions. And you — sometimes you have perhaps even run into this: You have been wearing certain clothes when an unpleasant experience occurred and the next day, and maybe for three or four days afterwards, you didn't care to wear that suit or you didn't care to wear that dress — you put that aside. That's because you imbued it with a certain beingness.

"Now mock yourself up as the only one with space around you. Now duplicate it, duplicate it, duplicate it, duplicate it, duplicate it."

Now, this beingness is more than simply time, space and energy. It is a livingness; and it rather exceeds inspection until a person inspects it. I talk about it, you know what I'm talking about.

"Now mock yourself as the only one with no space around you. Now duplicate it, duplicate it, duplicate it, duplicate it."

Now, it's — one is alive to the degree that individuals have granted him beingness, and that he has granted others beingness. He is alive as a group to that degree. But he is really as alive as he himself is perfectly willing to grant beingness, can grant beingness and is willing to have others grant beingness. That's how alive he is. He's no more alive than that. I don't care what moods come over him or how drunk he can get or how much heroin he might take down; he'll never get any more alive. And no artificial stimulant or love affair or anything else can present to an individual this level and characteristic of existence. Because that is life itself.

"Now mock yourself up as the only one with space around you. Duplicate it, duplicate it, and duplicate it."

A preclear, very often, when he is processed, is completely unintelligible about what he wants. You ask him, "What do you want?" And he'll say, "I want to be happy." Well, that is the biggest — the biggest swindle in this universe. That is the great swindle: that one can live in this universe and twenty-four hours a day, twelve months of a year, or a hundred units of galactic time, be happy. He can't. It's impossible. Because he'd be miserable if he were.

And all this time he'll be doing this to the body, you see? The only other thing you would do, if you were going to run it in its simplest form, which is what I'm now giving you, is you just — "Now get yourself mocked up as a dot of light with no space around you. Now duplicate it, duplicate it, duplicate it, duplicate it."

He himself is seeking drama, strain. I have never seen anyone enjoying life so well as some girl playing the beautiful sadness of having been jilted. It's only when she can't play the beautiful sadness of having been jilted that the beautiful sadness overcomes her and you have to start processing it.

"Now mock yourself up as one dot of light with space around you. Now duplicate it, now duplicate it, duplicate it, duplicate it, and duplicate it."

As an auditor you run into this in a case — this case has had the most remarkable love affairs and it's done this and that, and is perfectly happy to tell you about them, rather proudly. But always watch for that glint of pride under this; this is not aberrative material. It's the time when they couldn't put out any kind of beingness and so stopped and dammed it in its flow that they got into trouble. People then were working to refuse them the ability to be some specific thing. They were refusing beingness.

"Now one dot of light with no space around you. Now duplicate it, duplicate it, duplicate it." You do it — he would do it as a body — you don't have to tell him to do it as a body; he will do that. And then you do it as a thetan.

This person — they'd say, "Well, that's all phony. That's that emotion that you're exhibiting, and you're just story-acting and you don't really mean it. And those tears don't mean anything and you're just trying to get away with it. You're just trying to get something." And you know — refusal to let an individual exist, in other words.

And then you'd handle the postulate "I am the only one." And you'd move it around all over the place, and you would duplicate it, and you'd throw it upstairs and downstairs, and push it around, and even match-terminal it and so forth. And then you would go through drills with the pc of putting a couple of mock-ups out in front of him and moving them apart, and then putting them slightly closer together and then moving them further apart, and then putting them together again — in other words, have him impose any distances of space possible on these two mock-ups.

Existence, actually, is that entire range on that chart and a great deal more. That Chart of Evaluation — existence is that entire range. Where one can do this freely, however, where one has volume, where one can live, where one can express his emotions, where one can express the drama and engage it in it — all of these things are the woof and warp and the breath of life.

Now, doing this on a thetan exteriorized is the easiest process you ever wanted to run into. You merely have him impose and change and take away space from between two and then four terminals until he's got terminals out of his system. That's the way you do it, if he's exteriorized.

But above all those things is an individual's ability to grant beingness to the moment. Grant beingness to the past, to the future, grant beingness to others, grant beingness to his own objects. And grant beingness and then not be afraid of it. And having granted beingness, why, go right on granting more beingness, rather than stop granting beingness simply because some of it bit him.

He's exteriorized, and you just have him mock up two mock-ups and you put more space — have him put more space between them and then take some space out from between them, then put more space between them and then less space between them and more space between them and less space between them. And move them around and then fix them up so they're good and rigid. And then have him test them to make sure that they're rigidly spaced by having him have tanks hit them and try to knock them together. And have horses try to pull them apart and they won't move, and so on. In other words, rigidity — fixation in space — really fixed, see?

The main beingness that bites him is that which he granted, but that's no reason not to grant beingness. So? That merely makes it so that one has a lot of drama. There's no drama like the drama you get into having granted beingness to something which then bites back.

And then you run him on drills of "Move something real fast toward some other object and stop it suddenly." And you just keep running these drills: "Move something real fast toward an object and stop it suddenly and make it rigid as far as the space is concerned."

One cannot become able in life by fearing to live it. Never. And he can't be himself without being willing to grant beingness, because he's the only one that can grant beingness to himself.

Now, the funny part of it is, a thetan, earlier on the track occasionally was going to run into a brick wall or a planet or something or other, would put out a pressor beam and stop whatever he was doing from doing it. In other words, he actually did have the power, in this universe, which today would amount to seeing that your automobile was going to hit a truck and you impose a pressor beam between your automobile and the truck, and scree! They don't move any closer together, period.

And so we get to a level of processing which, in itself, tells us a great deal and which in its own theory, is its own process. Any technique or communication system we have uses and applies to this system of beingness. They all do. You can use it anywhere.

Now, a thetan who thinks he's a body and gets into an accident is going to assume the idiocy that he as a thetan, operating and duplicating a body is going to be able to put up a pressor beam. He isn't going to be able to put up a pressor beam. He can't sit inside of a body and be a body and think he's a body and so forth, and then suddenly at the last instant recover his own knowingness and say, "Well, this has gone far enough; this masquerade's gone far enough," and put up a pressor beam, in an emergency, which will keep him from hitting a tree when the car he's in is going sixty miles an hour. He's just not going to do that. So of course he gets hit by the tree, and this tells him, "I cannot impose space between two terminals. Ah, me! All is lost. I am weak. I am dead."

You can ask — start asking somebody, "All right, what in this room aren't you willing to be?" And you ask a person who's very bad off, and you'll just get the whole room. And you will ask somebody who's in pretty good condition and so forth, and he'll pick out an item or two and — oh, he's perfectly willing to be that.

Now, a little bit later on maybe, in life, why, this same thetan — still thinking he's a body, inside, not using his own energy, using the systems of terminals and eating food and devouring energy so that energy will terminal against other energy, and doing all this complexity and so on — gets left by a marital partner or a sweetheart. So he puts up a great big tractor beam. You know, just at the last second he's decided to recover some of his knowingness. You'll find he's actually done this — anybody. And he puts up this big tractor beam and wraps it around the departing sweetheart, see, in order to hold those two terminals together. Nuh-uh. Didn't work. They kept right on walking. So now he knows he can't keep two terminals together either.

And then, contra this, you get the apathy case and he'll pick out three or four things in the room that he says, "Well — well, I'll just say I'm not willing to be those. It doesn't matter, but. . ." Of course, he doesn't know whether he wants to be or not to be and that's all that's wrong with him.

And this'll leave him in a state of either com, oh, it's an unbalanced state; it'll leave him chronically trying to hold two terminals together or chronically trying to keep two terminals from going apart. The latter is a dispersed case, and the former is a fixed case.

Now, you take Shakespeare's quotation in Hamlet: "To be or not to be." That's what man is fixed on — "To be or not to be." That isn't the question. That isn't the question. To grant beingness or not grant beingness is the question he is hung up on all the days of his years.

The person who is just — "everything has left, everything has left," is just ready to abandon anything at any moment. You would say, "I want that," why, they'd give it to you. You'd say, "Let's move," and they'd move very rapidly and swiftly. They'd feel that there was danger involved in staying still. You know, they can't hold things in to them, and they're stuck on incidents whereby things have departed even though they've tried to hold them together. So any suggestion they hold something together makes something depart.

Okay.

You say, "Now, why don't you remember this?" Boom! it's gone. See, the suggestion that they try to pull in a thought is enough to make the thought depart. Suggestion they should hold on to anything is enough to make them abandon it. Because the one thing they're super sold on is the fact they can't hold two terminals together or pull a terminal in.

Now, there's the other kind of case which is certain that he can't ever hold two terminals apart. Every case has both of these conditions. So something comes in toward this case and this case will just stand there. He won't move. He knows he can't hold it apart.

If you were to pick up an anvil and throw it at him and it was the least effort imaginable for him to sidestep it, if he were feeling kind of low that day, he'd just stand there and take it. Have plenty of warning, everything else. You could say, "I'm going to throw this anvil at you." Well, he knows he can't hold those two terminals apart.

He has the feeling that if he did move his body aside from the path of the anvil, the body's magnetic abilities or something would move it back into the path of the anvil. See, he just thinks those two terminals are going to come together inevitably. He will also fall up at the ceiling and do other things.

See, he just knows he can't hold two terminals apart; that's what he's sold on. He also knows he can't hold two terminals together. He can't hold them together, he can't hold them apart and that is a complete weakness. And that is itself where this person — that's the mechanics, this is the mechanics behind "I have to have energy," and "I have no energy," and so on.

Well, let's go a little bit further on this and cover the subject of sensation, which is a sensational subject. And we realize that all sensation is energy.

All sensation is energy. A person who has made an enemy out of energy and energy development and so forth, will eventually get caught on the inversion and have to have it. You start resisting, you cave in, and if you don't resist — it's rigged both ways. All right.

And we find this fellow is unable to hold terminals apart or pull them together, there's one thing that we know will also go along with it. That is to say, this guy or this girl — either way — this person has to have sensation. This person mentions sensation coming from the body or the need of sensation from a body, be advised — they are talking about the second terminal.

Now, you don't run it on a person bluntly or before an audience, because it'll embarrass them. But you have another — in a session, you have another terminal. You're not talking about them as a body — you're not talking about this preclear as a body and the preclear as a thetan needing the sensation in this body. You're talking about the preclear as a thetan, needing sensation via the body which he normally has — via it — from the opposite sex. Interesting, huh?

The missing terminal that permits — that makes it impossible for this character to exteriorize is the opposite sex. Needs sensation from the opposite sex. All right, you're auditing a man, you run the opposite sex, you see?

And if you were going to use a postulate, now, on this person — this person is hung up on sensation and they couldn't have any sensation of their own, so therefore they don't dare depart from the body, and they can't have any energy because they have to have energy from elsewhere, and all that sort of thing. And we're running into this computation (this person's a man), "Why, you have to have — I have to have a woman to have sensation." See, he's a man, and he's got a man's body, but he has to have a woman to have sensation.

You'll find out that that postulate, by the way, is wrapped up in pig iron. That's like moving around a Mallet locomotive. That's a big, heavy symbol. And you'll find he'd creak and groan at it for some time until he finally gets that thing mobile. And then he — push that around for a while, why, he gets rid of a lot of the burden.

Now, you take a girl — you say, "I have to have a man to have sensation." So we have to have another body besides the body he already has in order to have sensation. In other words, we've got a two-body terminal proposition. Two terminals, you see, because there's two deposits of sensation which discharge one against the other, and only then can the thetan have sensation.

So what's missing there? You're not trying to exteriorize the thetan from one body; you're trying to exteriorize him from two. You're trying to get him back off of two terminals on which he depends for sensation feedback to himself, for energy feedback to himself, mechanical effort, all the rest of it. You're always trying to exteriorize two thetans from two bodies when you say to one person, "Be three feet back of your head." That's cute, isn't it?

And it's the only reason, actually, that you fail in exteriorizing somebody. You're trying to exteriorize them out of two bodies. And in the case where he's got multiple difficulties in the past and where he's got a lot of bodies in restimulation and he's had a lot of losses in terms of bodies and so forth, in effect you may be trying to exteriorize a thetan from eight bodies or ten bodies. And at — all at one fell swoop you're going to do this by saying, "Be three feet back of your head." Oh no, you're not. The fellow is unable to impose space between two terminals, much less between himself and this body. So if he can't impose space and if he can't maintain space between the two of them, he will be in a difficult situation.

Now, there's another condition which comes up and bangs you in the teeth as an auditor once in a while, and that is you get somebody outside and they can't get back in again. They get desperate about it. This doesn't happen as often as the other way, but it happens. You can do it in many ways. You can merely be gentle and persuasive and finally kick them back in their heads. This is not difficult.

But recognize this as the other condition: Here's a person who can't get space out from between two terminals. This person can't take the space out from between two terminals, so he can't get back in his head. Here is the case that does a bunk; here is the case that leaves for Arcturus. They're not really compulsively leaving at all. Once you've started to put some space between, they can't lessen it.

So there's the case that can't lessen space between two terminals and the case that can't lengthen space between two terminals. And between these two things you get all the conditions involved in Theta Clearing which are difficult, and these are remedied by the various techniques which you have. If you understand this very thoroughly, why, you'll understand the exact difficulties the person is having and it won't look anywhere near as necromantic when I start to throw somebody out of his head and he starts getting more and more stable outside of his head.

Because what I'm trying to do is just that. I'm trying to work them around one way or the other so that they can have a little more space; they can handle space better.

Basic technique for somebody who's interiorized, and the one which you possibly will find yourself using more than any other is "Mock up yourself now as the only one with no space around you." By the time you pull — forty or fifty bodies have flown off of this mock-up or other strange things will have occurred — you just keep on with the technique: "Now mock yourself up as the only one with space around it. And duplicate it and duplicate it and duplicate it. Mock up yourself as the only one without space around it. And duplicate it and duplicate it and duplicate it." And then finally say, "Mock yourself up as the only dot of light with no space around it. And duplicate it and duplicate it and duplicate it. Now, the only dot of light with space around it. And duplicate it and duplicate it and duplicate it and duplicate it." And you just keep this up back and forth, you'll get all these other manifestations one way or the other.

But the horrible weakness that comes over a preclear who is interiorized makes this technique a deadly. So handle it with an E-Meter and try to get him to get a couple — have a couple of people there — a man and a woman. And have him try to keep them from going apart, and then have him keep them from coming together. And work with them until the restimulative material comes off of it.

There will be a — oh, maybe two, three major incidents in this person's life, and these exactly agree with occlusion. The black curtain is simply a manifes­tation of needing energy manufactured for one by terminals, and then not having the power to set the terminals there anymore.

That's all you need to say about it. That's just — he needs the power manufactured for him by two terminals, and then he doesn't have the terminals anymore. And this condition cut in at a moment when he had to accept a terminal too violently, or one left him and he thought it was himself. And he will thereafter tell you that he lost part of himself when Gracie left. She lost part of herself when Joe shoved off. They'll say this.

Well, that is over this basis of they think they are the only one, and so you have to solve the only one, too. They think they're the only one, and actually they're the only two.

The trick of the universe is to make somebody invest something in the universe — himself — and then lose it, and then take substitutes thereafter.

Okay.