Which is the most effective, running a direct concept or wasting and so forth? Come on, which is?

We are now going to cover - we are now going to cover . .. You know, it’s very fortunate, by the way, you do have symbols. Don’t go fighting symbols just because I said that thetans fought them. It’s very fortunate you have them, because the truth of the matter is, it’s a wonderful code system until somebody begins to louse it up. A symbol is as good as it represents exactly what it is. And it’s as bad as it starts to represent something else. A symbol never gets dangerous till it gets into an abstract state. You don’t have any trouble with this word space. You might have trouble with space, but you won’t have much trouble with the word space.. See? And you won’t have much trouble with a lot of things.

Audience: [various responses]

But, carrying on here this afternoon, we have a very, very important... By the way, this is quite important to you - is, I don’t happen to be covering this stuff at length. You’d better alert to that fact. I’m not covering anything at length.

Male voice: Concept.

Now, a lot of times, when I find people very pleasant and agreeable and life is running along very smoothly and I don’t intend to get an exact certain job done with a Unit, I’ll talk and so on, just to be a good talker and amuse the audience and so forth. I don’t happen to be doing that now. Of course, you can’t resist throwing a few punches around, but the stuff I’m giving you is rather terribly condensed. If you knew how terribly condensed it was, you’d probably be upset. We covered this same material in three weeks with the First Unit - three weeks of approximately three hours a day.

Concept was more effective than wasting it on up the line, huh?

The First Unit, by the way, occasionally thinks of these - SOP 8-C as a new technique or something of the sort and so on. As a matter of fact, they were trained in it, but they were trained in its basic theory. And they’d come out with extrapolations of it, of course, because that’s what they were trained to do. And it’s very amusing that their orientation on this is slightly apologetic because they’re departing from a rote procedure slightly. But they’re departing from it on exact, solid theory. And they’re departing from it along the line of a theory which, of course, leads them anywhere. They can go all over the hills and far away and still get results on a preclear. They’re just applying these basics.

Audience: [various responses]

All right. What we’re going to talk about today, and probably never will mention again, is randomity and automaticity. And I’m going to tell you all about it in about fifty minutes and then I’m never going to talk about it again. Now, that isn’t “Let’s hurry up and grab on to all these symbols and so forth” but “Let’s get a clear - cut picture of these two things, recognize that they are definitions, that the definitions are not necessarily true in the field of music, they are not necessarily true in the field of making bread, but they are very definitely true in the field of Scientology, because when we use these, we get people out of their heads and in good shape.” Now, we’re getting people out of their heads, you know, and in good shape - speaking of symbols. AU right.

Male voice: They do different things.

Let’s then go into these two things on their purest definition - which is to say: randomity is the ratio of predicted to unpredicted motion. randomity is where that fraction is greater than one and plus randomity is where that fraction is less than one.

They both do different things.

Reversely, if it were the ratio of unpredicted to predicted motion, minus randomity would be where the factor was minus - less than one and plus randomity would be where the factor would be greater than one. So I don’t care which way you state it, it all adds up to the same word and the same thing. But because we’ve already said minus, the latter definition is the one you will be asked to put down on a quiz paper.

What did it do to you?

The only reason you get a quiz is it’s a precise definition. You know, it’s one thing to teach somebody the airy theory of something or other and another thing to ask him, “Point to an ashtray.” And when he points to the chandelier, you know he doesn’t know what an ashtray is.

Female voice: It made me feel mean and ornery.

The kind of data we’re handling here happens to be of that order - ashtray, space. Space is something: it is a viewpoint of dimension. Communication is something: it is a message or a particle, going through distance in a certain direction between two exact points. That’s a communication. And randomity is - in spite of the fact that it embraces randomness - is a precise definition. And it is the ratio of unpredicted to predicted motion. And that is exactly what it is and that’s all it is and it isn’t anything else. And it’s what thetans make games out of.

Male voices Concept is very effective until I ran out of something.

And if you don’t know that, why, then you can’t produce a game. See, you’ll be fumbling around wondering what people have fun playing. Truth of the matter is, they’ll play anything that has a randomity that has to - an agreement with what they think is fun. If you have minus randomity, that is to say, less randomity than what they think is fun, then they won’t enjoy the game. And if you have more randomity than what they think is fun, they’ll say the game is too fast and too hectic. (Just like you’re going to say this crowded - in patch of data here right at the beginning of the course, which we’re going to then forget all about and keep jumping on you about all the time, is much too much randomity.) But it can’t be helped.

Ran out of something - ah! Well, all right

Here’s this definition. Random what? Random motion of particles. Well, what’s random about it? That which is random about it is that which is unpredicted about it. And that which is not random about it is that which is predicted about it.

Come on, which do you find the most effective now? Let’s just make up your mind.

So we take this magazine and we say, “The magazine is here. We are going to put it over here at the other corner of the table.” We do so. It’s a predicted motion. That’s cause. We say, “All right. Here’s a magazine and Lord knows where it’s going to go. [Bang!] Look! It stopped right still. Terrifically random - I expected it to skip.” That’s unpredicted. But it’s still causative to the degree that I threw down the magazine.

Female voice: Well the first part made me go down lower\ it just practically knocked me out.

All right. We’re all sitting in here, feeling happy as can be, and all of a sudden a kid jumps through the ceiling and throws a baseball at Ross. Now, he is a particle who is coming through an unexpected place and he does an unexpected thing with another particle. Well, there’s two unpredicted motions. See? And they’re only unpredicted because - the unpredicted part of the action is only this: Ross didn’t predict it. See, we don’t have to go into patterns or they follow smooth flows or they’re parallels on the hexagons or anything like that, see? Nothing but.

It did, huh?

All we’ve got to do is realize that we’re dealing with knowingness, not dealing with patterns of particles. And then we will get what randomity is. And it’s a very simple thing that’s been kicking around for a long time, but it needs a terrific amount of explanation - a few sentences, anyway, because you’re going to be living with it. You’ve been living with it for 76 some trillion years and you haven’t got it solved yet. So it’s about time we nailed it.

Female voice: Yeah, ifthat’s being more effective, I guess that’s more. . .

Now, when a preclear is bad off, he has a fixed randomity. That we were calling - because I didn’t want to start into randomity yesterday - I called a “survival pace.” The soldier in the front lines is acclimated on a survival pace. Well, that’s his randomity, bullets flying all over the place and so forth. He can predict this. He’s finally figured out a way to predict this: you don’t get hit till the one comes along that’s got your name on it See, he predicts it.

Well now, that’s a nice, refined, narrow use of it. Did you feel better when you wasted them?

He handles it in this fashion: he says, “Well, up here guys get killed.” And then he develops a sixth sense so he isn’t where the bullet hits. And then he becomes unkillable. He actually does this. But that’s his level of knowingness pitched against the flow of particles.

Audience: No. [various responses]

Now, in order to have a flow of particles, you have to have space. So it follows that an individual who has any randomity at all must have space. So an individual who is fighting randomity runs himself fresh out of space. He didn’t want any space - too much randomity. So he says immediately, “Well, the way to cut down randomity so I don’t have to predict it is just have no space. Ha! No particle flow. Ha! Sit still. Simple. Nothing unpredicted about that - ooop!” And he gets a somatic in his stomach. So that’s - becomes no solution, because he can’t exist and live without space. And so, he always has some space and in the effort to cut it down to a minimum, he merely brings in and tries to hold still the particles so he can predict them.

Well, that you will find to be the case. And that’s why I ran you on a concept first. But I evidently didn’t make my point too well. Do you feel better now?

Well, he has become effect at this time and he is quite convinced that he is effect and that he’ll go on being an effect. We have to move him over to cause. How do we move him over to cause? Simply by making his level of knowingness sufficient to predict the course of particles.

Audience: Yes.

How far do you think you could drive an automobile if you couldn’t predict the course of that particle on a highway and the course of other particles on the highway? What interval of time is it necessary for you to have in order to predict these particles? Not a very long interval of time, true, but you should have several seconds. And a driver? Yes. Because when a driver is driving along the road in a fairly relaxed condition, as he often does, the oncoming cars - he sees these oncoming cars actually several seconds before they will actually impact - he sees them start to do something funny. That’s the normal course of driving. And so, he puts on his brakes or he speeds up. You had it gauged there, for a moment, against an accident. Well, of course, in an accident his level of knowingness has been exceeded or the mechanical ability of the car to be controlled has been exceeded. And so we get on either side, the particle failure or the knowingness failure.

Did you feel better when you finished running those concepts?

That’s what we call a mechanical failure in an airplane: airplane is flying along and all of a sudden it goes boom and explodes all over the sky. Nobody could predict that one. Why? Well, it’s a mechanical failure. The fellow who predicted it or could predict it is a long way from there and he is the fellow who designed or the fellow who built the airplane. But that still was, at one time, a predicted motion. It was predictable, at one time, and wasn’t predicted and that we call a failure.

Audience: Yes.

Therefore, what is a failure? A failure is a predictable motion which wasn’t predicted. What is being wrong, in terms of motion? Being wrong, in terms of motion, is realizing that one had the capability of predicting a motion and he didn’t predict it, so now he knows he is wrong. Why is he wrong? His level of randomity has been exceeded. See? He all of a sudden got a high level of unpredicted motion to the level of predicted motion he was operating on.

You still felt better. Well, the stuff is pretty hard to make it unworkable. But the living proof of the matter is, is most of your preclears that come up won’t be able to get even a concept of something except in a symbolical form until they’ve wasted it. Wasting betters a case and running the concepts has a tendency to bog it, you’ll find by experience.

What’s the tolerance of a thetan? What in exact mathematical terms would be the tolerance of a thetan in terms of unpredicted motion to predicted motion? The tolerance of a thetan, in this ratio of unpredicted motion to predicted motion, would be 100 over 1 percent. A thetan can tolerate 100 percent unpredicted motion.

Don’t evaluate a technique by how deeply it slugs your preclear out, since he’ll just eventually just run out of havingness, you know. He’ll just run out of havingness and then we won’t know quite what we’re doing, one way or the other. But wasting, saving and so forth is better on the thing.

That’s why people go to amusement parks. They try to attain this 100 percent of unpredicted motion. And they try to still leave around, and leave as much as possible, some predicted motion - I mean, they try to leave that aside, but it’s always with them. They, for instance, can predict gravity, so on. Where they actually get to is far, far short of their 100 percent. But because they can’t get unpredicted motion, they settle into a rut of a survival pace. You see, they’d wanted unpredicted motion and they couldn’t get it and they were too smart for it, so they cut down their knowingness and fixed their survival pace at a lower pitch so they could get some randomity.

All right. What did you get on symbols? You find out anything about yourself? Yes?

Why do people come downhill? Well, they want some unpredicted motion, that’s what they want. Well, they’ve fought predicting motion, because a thetan can predict motion at I don’t know what distance into the future. I dare say that a thetan in good shape could predict the course of an air particle now floating in this room for the next thousand years and probably draw it down to the finest pinpoint. And yet, that air particle will probably flow' all over Earth and be in every town and hamlet you can think of. And he’d know exactly what moment and what year it would be in what town and what hamlet. I mean, here’s prediction of motion. He probably would just know this.

Female voice: I did. I found I’d been doing it all my life.

Well, imagine the poor plight of this beast, this thetan. Let’s just imagine the poor plight of the poor fellow. He has this terrible situation on his hands - he knows everything. Well, he could predict everything. Poor fellow. No game. He knows who’s going to win. Well, actually, he doesn’t get trapped in this and doesn’t cease to be a game to him until he becomes unwilling to duplicate. He has to have original motions.

Doing what?

Now, it’s enough of an unpredicted motion for a thetan to put something in a little black box, close the box down and then forget what he put in it and then open the box up again and be surprised. That’s your first level, really - at least for our purposes - your first level of randomity is just doing something so it’ll surprise you.

Female voice: The brackets you were running - I suddenly discovered that that. ..

And you’ll find preclears playing this with somatics - real cute! They do things that will surprise them.

Saving symbols, desiring ...Female voice:. .. had been the masses - that I’d been doing - resisting this and resisting that. And I found that people had been doing it to me all my life and I hadn’t known it.

Here we have a pretty easy problem. Why does life become serious? It becomes serious because one has too much unpredicted motion. His consideration alone governs whether he likes it or dislikes it. So he’s decided to dislike a certain breed of unpredicted motion. So he fights it, so he becomes, to himself, unpredictable. Because, by fighting it, he becomes a symbol or a mass, he becomes himself a particle.

That’s right, that’s right. Well, I tell you, it’s a remarkable thing, but people talk a lot about "Well i£ just other people didn’t mess me up and so forth, why, I’d get along all right.” And the truth of the matter is, they’re really not very dangerous to each other. They’re really not. As people, they’re dangerous to each other, but you’re not people. You get what I mean? It’s a little abstruse, maybe, but you get what I mean?

Most people think of themselves as a communication particle. If you were to put a stamp on the forehead of most psychos in an institution and drop them in a letter box, they’d be real happy. They’re a message en route someplace, they’re a particle. They can at least predict being a letter.

Female voice: No.

All right. What problem are we faced with here in processing? The individual is trying to balance the desirable level of excitement against the desirable level of security.

It’s a little abstruse. I’m not insulting your intelligence. I mean it’s just - there is a point there. If our purpose is to preserve a bunch of bodies and if we’re sort of here on a mission of putting them all on ice, well, yeah - yeah, people can be very harmful to people. See that? But if we’re here for the business of livingness - which is not necessarily the business of preserving a body at all - let me assure you that there’s something very dramatic in throwing one away with great elan. Why, we find out that people are very far from dangerous to people but are necessary to complete livingness.

All excitement depends upon unpredicted motion and all security depends upon predicted motion. So the day he believes he can be destroyed, he gets interested in predicted motion. Up to that time, he isn’t even vaguely interested in it. He can’t get enough unpredicted motion. A fellow comes back to you and says, “Wheel Isn’t it fun to be a lightning bolt, striking all over the sky.”

And so we get pulled between these two things: life’s insistence upon survive and preserve and repair and patch up and the static, a thetan’s desire to live. And an individual is caught between these two points. Of course, he’s caught in lots of points, but the main thing it is, is gee, he’d sure like to live and, golly, he sure has to preserve this body!

Well, where does this take you in processing? Got a preclear, he’s got a terrific security goal. He’s trying to cut down his unpredicted motion. That means he’s fighting unpredicted motion. By resisting it, he becomes it. So he’s unpredictable, but sold on the fact that he has to have security. So he does the strangest things. He has to have security, so twenty - nine years of the service - which will retire him at thirty years - will find him resigning. And he says, “And I don’t know why I did it!”

Well now, when they start resisting, they get worried about preserving and that is about the only big major trap there is, is resistance, resistance. You can get somebody to resist something, why, you’ll just fix him all up. There’s no truer truism than "that which you resist you become.”

Now, the thetan is doing nearly everything he’s doing to himself. He has set up some automaticity in the past in order to accomplish some randomity and this kicks back at him and, after a while, he says, “I’m in terrible condition. Process me.”

All right. Now, what’s a symbol?

All right What’s automaticity? What’s it got to do with randomity? Well, one of the ways you set up randomity is to set up a chess player. You sit down one side of a chessboard, you make a move, go around to the other side of the chessboard and you make a move against yourself. And then you go round the first side of the chessboard and you make a move and you go around to the other side of the chessboard and you make a move. And you try to fool yourself by saying, “Now, look-a-here, here I am, I’m moving on both sides of this chessboard, one side after the other, and I know exactly, really, what moves I’m making against myself and it’s no fun.”

Female voice: A form of an idea?

Did you ever play checkers or chess with yourself? Did you ever try to play bridge with yourself or something like that? You know what’s going to happen, there’s no opponent. So you decide the best thing to do is make an opponent. So you duplicate yourself and then you say, “I’ve forgotten I have duplicated myself. So myself is sitting over there, but I don’t know myself and this is some other person. His name is Ragwalla or something. And there’s this other guy. And now, we’re playing chess.” But that isn’t fair if you’ve only made him a part of a person, because he’s not a worthy opponent. So again, there’s no randomity.

Oh, that’s very close.

So you produce a chess player that knows as much about chess as you do. And you’ve immediately cut yourself to 20.0 on the Tone Scale. And any thetan, given the slightest chance, will cut himself from 40.0 to 20.0 - just bang just like that - by producing the other chess player. Well, the production of chess players, of course, is a limited progress. (I can sort of hear somebody saying, “I wonder whose chess player I am?”) Your own.

Female voice: Somethingyou can present something else?

You notice, the cells have never given up this method of procreation. A cell is his Ю own identity in his own son and is his own identity in the second, third, fourth, fifth, sixth, seventh, eighth, ninth, tenth, eleventh, twelfth generation, I refer you to the First Book: cellular division. The identity is the same. You know that is, because I conducted a series of experiments on this subject (you don’t know it is, but I know it is) on this basis: I trained a generation of cells to resist cigarette smoke blown at the culture - they’d all bunch over to one side of the culture.

That’s very close.

Well, it started out by blowing steam at them. They didn’t avoid steam, because it was just cold steam, it didn’t matter. And then substituted for the steam, cigarette smoke. And then blew steam in and then blew cigarette smoke and then blew steam in. They finally would avoid the steam. But mind you now, cells will not avoid steam in a culture. And there’s the nicotine poisoning and so forth kicks back, so they get trained.

Female voice: Somethingyou live by.

Now we go two generations down the line. No part of this culture was part of the experience, but their children are here now and these are the children of the same trained culture group. We blow steam at them, they duck! Cute experiment.

Yeah, that’s an ideal, that’s not a symbol. That’s all right, that’s one of its variable meanings. I mean . . .Well look, we have a lot of divergent ideas on what a symbol is. It happens that, for our purposes in Scientology, this thing called a symbol can be given a finite definition which will clarify a great deal of the work we are doing. And it’s a very precise definition - very, very, very precise. That is, a symbol is an idea which is fixed in energy which is mobile. Which is mobile.

Don’t know why people didn’t do it before, but that’s because the field of cytology was not something you looked at, it was something you thought about and did something else with. But that experiment should have been the most basic experiment of psychology. It actually had to be done. You had to say, “Now, what’s this being, Man, composed of? Well, he’s composed of cells and all the cells are part of the whole, so the behavior of the cells should be a pattern of the behavior of the whole.” And it could have been worked out that way very easily.

Male voice: How tr that differentfrom a postulate?

Well, anyway, we did work it out that way very easily. And I’m very much richer for having conducted it, because it cut an enormous section of knowledge away as not having to be further known. You don’t have to study cells. It won’t do you a bit of good to study biology in terms of life. Because the cell is a model: he works, he’s happy, he’s cheerful and when he splits, he knows everything his ancestors knew because he is his own grandpa.

From a what?

Now a thetan, however, in producing another chess player, of course, is both chess players. But he’s now both chess players with this difference - he’s himself now, as both chess players, with this single difference: one of the chess players has forgotten that he has been created and the other chess player has forgotten that he did the creating.

Male voice: A postulate.

In view of the fact that theta has no mass, it becomes very easy to see that it doesn’t matter which of the chess players you pick from. They are both the same chess player. And you might say that they’re both the same chess player and each has the memory "he must forget.” One, even the created chess player has to forget that he created a chess player. And so, we have a game. And there we have games as the highest level of processing even yet.

Oh, the difference between a symbol and a postulate. Ah, yes. Well, we’ll get to that in a minute. A symbol is a postulate which has already been fixed. A postulate is something which an individual makes. When he has made a postulate, he thereafter may fix it in a mass and give it mobility.

Well, this isn’t very difficult. Here’s automaticity comes in. He gets tired of playing chess, so he hangs a couple of ridges there to play chess for him and lets them be the experts. Or he gets tired, as himself, of playing chess and he rigs it another way: he simply forgets he’s one of the players and makes an automatic chessman.

Female voice: Could the symbol be a way of ascribing automaticity to our postulates?

When he loses interest in the game, automaticity is what he sets up. He has, in other words, stopped duplicating and begun to set up automaticities. If you could just go on duplicating and keep duplicating and keep duplicating, why, you don’t have to set up any automaticities at all. You just put yourself over in the corner doing things and yourself in another corner doing things and yourself in another corner doing something else and they just keep on doing what they’re supposed to do, because they’re all you. And all you have to do is pick the forgetter out of it and, bing-bang you promptly - all your own self again.

Yes. Yes. That’s where we’re going. You’re a very, very bright girl this morning. Did the processing do it or a night’s sleep?

Or you’ve just duplicated it all over or you train yourself up to make a lighted lamp in the middle of the room. You just put enough energy in the middle of the room to light the room and then you just duplicate yourself to do that. And you have, in essence, made, you see then, a duplicated self to perform a service.

Female voice: Could be, since I’ve been so deep in apathy all night and I’m coming up again now.

Well, what’s the difference between this and an automaticity? Well, there’s damn little. As far as you’re concerned, the definition evades any reason why we should explain it further. Well, we’ve got to, because a fellow stops duplicating and starts setting up ridges or postulates, symbols, machines made out of symbols, to which he feeds energy and which then appear to have their own volition. And so they, what? They keep on performing the same function they were set up to do.

Why were you in apathy?

Symbols. Let’s give an example: this culture lets symbols do its remembering for it. They let symbols do their knowingness. See? They let artificial entertainment, a sort of an automaticity, do their entertaining for them. Well, the difference between an automaticity and a duplication is something you’d better know. Because a duplication would occur like this: if I put myself sitting over in that chair there, while I were still sitting here and the self I put over in that chair was a duplicate down to the last button in knowingness and action and volition, that would be a total duplication.

Female voice: I don’t know, [laughing] There you are! There’s your answer.

Now, if I put a postulate over there and anchored it in place and said that it was then supposed to do something, that would be an automaticity. You set up this automaticity, you take no further responsibility for it after the moment you’ve set it up. You can’t! Because that’s the condition with which you set it up.And you say, “All right, now we’re going to get this. We’re going to get this machine and this machine is going to set up, it’s going to do so-and-so now. And it’ll continue to do it and rather than keep my attention on it” - because you’d have to keep your attention on the postulate in order to set it there, you set it up in such a way that the postulate resists all effects and continues to operate.

All right. Now, let’s take a look at. ..

And you get a condition whereby your thinking is being done for you or something. You say, “All right, now, I’ll set up - I’ll set up a little machine over here that’ll keep all the baseball scores. And every time I hear a baseball score, well, the machine will keep the baseball scores and anytime I want to remember a baseball score, why, this machine will just automatically forward into my hands a baseball score.” And you say, “Isn’t that cute?” As a matter of fact, a thetan becomes fascinated setting up these machines. Believe me, it’s just a machine.

Female voice: No fault of the auditor, Ron, she’s a very good auditor.

When I use the word machine, I’m using the word machine. A machine is something which manufactures and which, by understanding, is something which has been manufactured and which then manufactures. It’s a perpetuating manufacturing plant. All these ridges that you’ve been busy chewing up on preclears and so forth are their automaticities, their set-up machines. They set them up. They set them up for a purpose too. Every one of them has got some kind of handy little jim-dandy reason why. And he sets it up by saying, “There will now be this activity and it will now hang heavily in energy.” (See he doesn’t have to do any more about energy than just say it’ll be in energy and it’s in energy.) “And now it’s going to feed an input between two terminals over here so that it’ll run automatically thereafter and I don’t have to feed any more energy to it.”

I would never have thought of it unless you’d mentioned it there. Who is the auditor? Let’s “chastise” her. [laughter]

It’s real silly. But he doesn’t have to keep his attention on it anymore. So naturally, he says, “It is an autonomous unit. It’s going to sit there and do something and it’ll keep on doing this something for a long time. In fact, I set it up to resist all effects. Now, I will hide it and forget about it.” And that's the tail end of every postulate that sets up an automatic machine: “I will now hide it and I will forget about it.”

Female voice: She did a good job.

Then one day, you get him on the couch and he’s erasing facsimiles. That isn’t a sudden jump. No, he lost a lot of things one time, so he set up a machine which would give him pictures of everything so, in case he lost something, he’d at least have a picture of it. And this machine would automatically take pictures of everything he had and everything he saw and everything he did. Of course - and the basic premise is it’s not being done for him so much as it’s being done. And if he’s going to take his attention off of it so he doesn’t have to think about it anymore, he of course, sets it up as a randomity.

All right. Now, let’s take a look at this thing called a symbol. And let’s look at that definition and now let’s take another definition, let’s take the definition of work in physics.

Now actually, we’ve added nothing to the sum total of knowledge in Scientology - up to that point. And there we add something which the thetan never figured out. He didn’t see this was what was wrong. This never occurred to him: that every time he set up an automaticity, he got a randomity. Every time he setup a randomity, he got an automaticity. He knew these automaticities, one time or another, would suddenly start in and start butchering him. But he always counted on the fact that he’d just unforget them at that moment and blow them out of existence, because he always did it.

We all know what work is, don’t we? But in physics, work is a very finite definition. And when you say “work” in the science of physics, you mean foot-pounds of energy, you mean distance-mass-gravity factor. You’re talking about something terrifically finite, you understand that? So let’s understand, right here, the difference between а - you might say - a type of definition which amounts to a law and a definition out of a dictionary on a word. You see, they can vary slightly.

And then one day, he forgets where he hid it. Or he gets a machine - he forgets he’s got one kind of a machine, so he creates another kind of a machine and it counters it. Then he doesn’t know what the devil is happening! So he thinks somebody is interfering with his magic. And they aren’t. He is. Finally, he says, “You know,” he says, “you know, I can’t get mock-ups?” This becomes to you, after you understand this thoroughly, an idiotic remark. “I can’t get mock-ups,” the preclear says.

Now, if we take this thing called symbol and we give it the definition we have just given it and if we use that definition, we are thereafter able to understand and codify a great deal of livingness and see what is taking place in this livingness. It broadens, somewhat, the definition of symbol.

And you say to him, “Well, what’s the matter with you? Why don’t you-why don’t you get mock-ups?”

A postulate is something that you can give or take or pull or hand out or do almost anything with. But when you make a postulate into a symbol, you have surrounded the symbol with mass-energy of one kind or another - and you have granted it mobility. You have fixed it in energy and granted it a mobility. It’s a neat trick, isn’t it?

“Well, I don’t know, it’s probably that my mother chastised my imagination.” Posh-tosh. It’s because he doesn’t want to look. Posh-tosh. No. He’s got a machine that says he doesn’t get mock-ups. He put it there. It’s his machine, nobody else’s. This is fantastic, isn’t it?

Now, let’s take a symbol - the letter “a”, the article "zz”in the English language and you see that the moment we put it into the airwaves, we have given it some mass and handed it some mobility. Well, this makes it very difficult to locate. Theta, according to the Prelogics, creates space and time and energy in which to locate things. It is very happy when it is fixing things accurately in space and your preclear will get as well as he can fix things accurately in time and in space and he’s very happy about that, you see?

Where do all of these facsimiles come from? Well, he put up this picture-taking machine and, after that, he had pictures and big, large chunks of energy and so forth. Well, actually he has to know what happened in order to feed it into the machine in order to get a picture. And he has to create the picture exactly and accurately every instant that he’s looking at the picture.

Now, let’s take this thing he does with this thing we call a symbol - ha-ha, boy, ha! Isn’t that a wonderful thing. We wrap it up in energy and then we give it mobility and, after that, it’s lost but it’s still there. So it compounds into invisible barriers and into the most confounding and incomprehensible of puzzles. Take the letter “a” in the English language, let’s garb it in printer’s ink, put it in a book and then the book moves out of the library onto laps and back onto shelves and back onto laps and here it goes! And it’s got this letter “a”, this article "z/”in it. It is a symbol and it just keeps on moving and you never get track of it afterwards. The only thing which can pierce sixteen-inch armor plate is a symbol.

There isn’t a lump of energy which has drifted all the way along the track with the thetan. His knowingness alone is responsible for his facsimiles and they stem out of a machine. Therefore, the first time he made a facsimile, as a geographical area, becomes an important target because it knocks out all the facsimiles out of the bank - just like that, boom. It doesn’t knock any energy out of the bank, because there’s none there anyhow.

A bullet is not, accurately speaking, a symbol. All a bullet is, is some mass. Now, it can be mass with meaning. It could be a silver bullet, but just a bullet - it’s just a mass. You could set it up and say, “Now this is a symbol of war” and discuss it and give meaning to it. As long as you use it actively and expend it - create it and expend it and locate it and fix it—it’s not a symbol, it’s just mass. See, that’s just a piece of energy. But now, let’s take the letter “a” and put it in printer’s ink.

Now, I’m probably ranging way beyond your depth and I see I’ve lost several. I don’t care. Every time you start talking about this subject of randomity and the subject of automaticity you kick on all the forgetters and you kick on all the automaticities. Then you wonder why you can’t instruct the preclear or you can’t instruct the student and ... Well, I finally got this through my thick skull that this was all that happened, so I might as well spend an hour on it rather than three weeks.

All right. Now let’s take another symbol. We’ll call it “police.” It’s a word, isn’t it? That’s all it is, a word. All right, we take this word and we garb it in energy, we give it an ideal and we make it mobile and we get it lost and then we don’t know where it is and the next thing you know, it’s after us. You see that about police? Now, let’s take somebody who is present here. This person has been trained in judo, he is really an expert in judo. He is very good with a Colt pistol - extremely good with a Colt pistol. His alertness is good and his reaction time is much better than normal. All right. Will you please tell me why this person should be afraid of a police officer?

Now, why do you get a randomity every time you set up an automaticity? You’ve given into the hands of something else the right to predict some motions, which makes you unpredicting on that subject. So, you have set up an unpredictability, of course. Otherwise, you’d have to remember it and regulate it. And if you don’t want to remember it, you naturally set up an unpredictability.

A police officer is seldom a good shot, is poorly if at all trained in judo and has reaction time which is mostly fat. And yet, if a police officer were to walk in the door and say, “Come down with me to the jail and lose two days,” this fellow would probably go along with him. Why? Why? It’s nonsensical. Well, it’s because the individual here has a symbol called “police.”

And the thetan has never actually recognized this to the degree that he should have recognized it. If he’d recognized it adequately, he sure would have modified that basic postulate “Resist all effects.” He puts these automaticities up, these postulates up, to resist all effects - including his!

Now, let’s suppose this individual didn’t have this word called “police” and didn’t know the meaning of police and had no further significance to police and some character in a uniform walked in the door and flourished a gun on him, why, he’d just bury the guy that walked in at the door, that’s all. You see that?

Well, nothing is more surprising to a preclear. You say, “All right. Unmock yourself there in the chair.”

Life would be awfully simple, wouldn’t it, if we didn’t have a symbol? It would be simple, 5 direct and without a long time lag. Because the only real trouble with the police is if he killed this fellow, then some more police would come tomorrow - he thinks - according to the symbol. Actually, they might not, they might say, “Well, we’d better not arrest that fellow.”

“Okay.”

You see whither we are going with this thing called symbol? It’s an embracive idea and it gets fixed in mass. And because it’s mass and because a thetan is often hungry for energy, he will pick up one of these things. And because he objects to their confounded mobility, he will try to hold one still and after that, having resisted it, he will become it.

“Now mock yourself up to resist all effects.”

A body could be said to be a symbol. It’s mobile, it’s an idea, it’s fixed in mass and we find, strangely enough, that a thetan who believes he’s a body has already adopted a great number of ethics, ideals and otherwise and fixations and arbitraries. And when we start to process him, we exteriorize hirn and he says, “I’m not a body! Huh!”

“Okay,” he says.

And what do you know, you shed, at that moment, an enormous number of the arbitraries which have been holding him into a persistence in life and denying him livingness. He hasn’t any action or anything else, as long as this takes place—his fluidity. So the effort of the individual to fix and unfix ideas in matter, in energy, shows up immediately and intimately on the business of the symbol. Right?

"Now unmock yourself.”

So these damn things float around and people try to nail them down. A bibliophile is actually trying to nail down a bunch of symbols. He thinks they’re valuable and desirable. He didn’t start that way. That which a person resists, he will eventually find very valuable and very necessary. He wants it, he knows he wants it.

“No, wait a minute,” he says, “um ... uh ... uh .. . urn ... um . .. uh . .. something happening here.”

Symbols. It’s a fantastic thing. If an entity shows up or something like that - you’re exteriorized someplace and you all of a sudden see this character - and by the way, I don’t know that a thetan is the only livingness. I just happen to know that you’re thetans, you see? But I also don’t know if there’s such a thing as an evil demon that exceeds the value and power of a thetan and, as a matter of fact, Г know quite the contrary. Those things which show up in that form succumb with such speed that they appear to be more symbols than anything else. All right.

And you say, “Well, what’s the matter?”

Yes?

“I can’t unmock myself.”

Female voice: Could you say a symbol was an enforced idea of a selected mass?

And you want to know how dull somebody can get? It’s a thetan on the subject of automaticity and randomity. You can play with that preclear for a couple of hours before - if you waited for him to find out finally, the answer to this. He mocked himself up to resist all effects and then he says, “Unmock.” See, he didn’t modify it, he didn’t say, “Resist all effects except mine.”

No. No. You have already limited it. It might be an invited idea. It might be a very pleasant idea. It might be a hidden idea. Don’t add intention to the symbol. Intention is entirely separate from this definition. There’s symbols and men can add all sorts of intentions to all kinds of symbols.

But then, if he’d said “Except mine” on these automatic machines, why, these machines, of course, would have been a very strange thing. Every time he remembered them, they would have disappeared and he wouldn’t have had any havingness. He would be in a tough spot then, wouldn’t he? He wouldn’t have had all these machines.

Let’s take the symbol called “freedom.” Let’s print it up on a poster, that puts it in mass. And then the poster can appear almost anyplace and then somebody comes along - some politician - and starts screaming “Freedom.” Well, what’s this politician want to do? He wants to do some slavery. So, what’s his intention with regard to the symbol? The symbol is a weak and will - less thing which is a tool in the hands of anyone and depends for its existence - as do all things, except the static itself - on agreement. And when you have grasped this principle entirely and completely, you will understand not only what an engram is, what an aberration is and what your preclear is frantic about.

Too much work, of course. And everybody knows that the thetan couldn’t possibly do all these things consciously and keep his attention on eight hundred thousand million things at once. Well, as a matter of fact, he can. He has systems by doing it, but he doesn’t even need the systems. He can simply do it.

A thetan fixes and unfixes ideas in energy. When he builds something, he fixes it in energy. Rather simple, isn’t it? When he takes something down, he unfixes an idea out of energy. Now he’s got all these floating ideas in energy - they’re mobile, they go all around. He can’t locate them - they’re here today and gone tomorrow. Will-o’-the-wisp. It’s a Fabian warfare he fights. So he gets a passion for having everything nailed down.And this passion sticks him on the time track, fixes him in energy masses such as engrams, gives him automaticities, makes him do all the damnedest foolest things that you can think of

I rode about four motorcycles the other day - all of them with different shifts - and one right after the other, with no difficulty. Simply because I wasn’t counting on any training I’d ever had to ride a motorcycle to ride those motorcycles. And this was astonishing to the fellow who was down at the shop there. Well, these motorcycles had hand shifts and their foot shifts were on different sides and their hand brakes arranged differently and all that sort of thing.

A symbol has a greater liability than it has a value. But it has a great value. If we continued to talk or converse directly as a fluid flow of ideas, our beingness would at once be very perceivable. But by avoiding, by hiding, we can put our ideas into symbols and then transmit them. And the symbols so transmitted, then do not disclose what we may wish to hold back as our basic intention. And so we get everybody looking through the symbol to find the meaning behind it. And this is a constant dramatization on the part of a thetan. He looks through the symbol to find what’s behind it.

Well, all right, what’s the answer to this? The answer was: I didn’t set up an automatic motorcycle riding machine in order to ride each motorcycle. I didn’t go around and set up this machine and then go over it carefully and then read in an instruction book. I wiggled the levers and found out where they were but, every time, looked at the total machine to find out what you did now to slow it down, while looking at the total situation. This doesn’t mean I’m good, it just means I happen to be willing to look at the total situation and the machine I am riding rather than count on the reaction stimulus-response mechanism of the right hand in order to put on the brake. The second you do that, you get in trouble, see? I mean, you’ve got a stimulus-response mechanism.

In such, words to him are invisible barriers. They’re barriers because they’re made out of mass. They actually have mass. You can cut some out of a book sometime and weigh them if you want to. Spoken words actually have mass. You can put up a Koenig photometer and talk at its gas flame and you will see immediately that something is vibrating that gas flame - something which is not just wind but a vibration is activating the particles of air. And so we have a fluid flow of ideas which are yet floating along in an energy mass.

Any stimulus-response mechanism is an automaticity and that is the definition of a stimulus-response mechanism. All psychology fights the stimulus-response mechanism. Now we’ve defined it - it’s an automaticity.

Now, we start to process an engram out of somebody and we find out that we’re running one of the most complex symbols you ever looked at. It’s got Lord knows how many perceptics in it and it’s got all kinds of things - a wonderful gimmick, an engram. Now, you start to process this engram today and you think you’ll finish it off tomorrow but it’s gone and then it recurs six months from now. In other words, it has mobility.

What’s an automaticity? An automaticity is anything a thetan sets up, anything a being sets up in order to do something for him or run a pattern or know something for him or create something for him, for which he no longer wants to give it any attention. He isn’t interested in it anymore, so he wants it done automatically. Every time he sets one up, he gets a randomity. Then he wonders why, after a while, his whole bank is butchering him. He’s butchering himself, of course. He sets up a machine to make mock-ups. Then he turns around and sets up a machine to make purple mock-ups. And then one day - he’s forgotten all about this because he told himself to and the forgetter resists all effects and everything - and then one day, he says to himself, “I think I will have a beautiful blue mock-up.”

When you are pursuing, exclusively, the course of searching for and eradicating the symbol, you are just dramatizing whole track. Because a thetan has really never done anything else in terms of worry or anxiety or upset and so forth. As long as he can get in there and shoot, he’s all right. As long as he can get in there and build a house and tear it down, he’s all right. And as long as he can put up a great big beautiful mock-up that’s just pretty or blow one up, he’s all right. As long as he can engage in a game which has an actual finite football and chase that football up and down the field and knock people flat and do all sorts of things, he’s all right.

So he gets a beautiful blue mock-up with purple feet. Then he says, “Oh, wait a minute. Somebody is interfering with my effects! I have a hidden influence operating in my vicinity. Oh, it is true, what they’ve been telling me about God and the devil. God has accursed me now and is giving me purple mock-ups and I guess that’s because I was a bad boy.” You see? I mean, it’s just - lead into this and that.

But the second he begins this endless task, this endless chase of the symbol - the findingness of the hidden meaningness behind thee - he’s a lost dog. Because the symbol is lost. And so the thetan who tries to locate them, himself, gets lost. And the lost feeling which an individual has is the pursuit of the symbol. Not the pursuit of a great big oak tree, not the pursuit of this and not the pursuit of finite things, solid things, and not even the pursuit of thought. Thought itself is not necessarily a flock of symbols. Now you understand that? Thought is postulates.

It’s because he’s set up two postulates: one that says, “Now, this will now give me mock-ups” and the other one, “Now, this will now give me purple mock-ups.” He forgets about both of them and now he wants a mock-up. And he wants a pink mock-up, so this is going to cross with the machine which is resisting all effects to give him purple mock-ups. And you’ve got a manufacturing plant difficulty which is startling, to say the least. See, he just can’t manufacture a mock-up now.

Now, a thetan, in his ideal state, can make a postulate and make it stick and make it act and take it up and throw it out. Now, he can, in his ideal state, make a symbol and tear one up. He can explode one that comes into him, he can blow it, he can release it, he can change his mind.

Now, you come along, as an auditor, and you say to this preclear, “Give me a mock-up now of a cat.”

But once he has become so engrossed in this search for the meaning behind symbols that he has accumulated, Lord knows how many in packed masses, when he is no longer able to face up to them, when he believes that symbols are more powerful than he - he the creator of symbols, you see, is now being bludgeoned by the symbols - that’s an engram in restimulation. The creator of engrams, you might say, suddenly finds himself being hit by engrams. He believes that he himself must be of a lower order of symbol. So therefore, he must have mass. So therefore, he can’t make postulates. So therefore, he can’t undo postulates. So therefore, when he makes up his mind wrongly, it stays made up wrongly. Why? Well, because he can’t undo this.

The cat jumps all around the place and it runs around and it jumps up on top of houses that suddenly appear and it runs out in streets that suddenly appear and it does all this. The preclear may be sitting there, somewhat amused, saying: “Well, now, yeah, I got a mock-up of a cat.”

And so out of fixing and unfixing ideas and the floating and mobile character of symbols, we actually get the mechanical-rhe. mechanical side of sanity and aberration. We also get the mechanical side of exteriorization. The deeper an individual gets into symbols,

You’re a bad auditor, these days, if you don’t say, “All right. What is the cat doing?”

Now, when you have a good command of what a symbol is and the chasing of symbols this way and when you get an understanding of what a thetan is and that he is a static - he is a static which can place itself or perceive from himself at any point over any set of particles at will and instantaneously - why, We see that we are trying to remove a preclear up the scale from the point of being a mass or a symbol or an answer, up toward a point where he is creative and where he can make postulates and so on. The second that he can do this, he can impose space on terminals and he can exteriorize very easily. He has no difficulty in retaining his identity, but he has his identity all mixed up with symbols.

“Just what I’m telling him to do.”

Now, let’s take this thing called a name. An awful lot of preclears are in terrible shape simply because of their name. You take the fellow’s name and you move it around as a symbol, in moving postulates, and all of a sudden the case begins to free up.

“Okay. That’s fine.”

Silly name. There’s a case, a notable case, that had been audited by practically every auditor in Greater New York and was audited by a member of the First Unit. And this case’s name added Up to “water.” And all this case ever did for an auditor was blow grief charge and got no better. This case was being the symbol - being water and would just dramatize this and continued to dramatize this and continued to dramatize it until all of a sudden, why, the auditor would say, “Well, we blew that big beautiful grief charge and so the case will be better.” But the case was no better. So this became an enormous mystery.

But what about the fellow that says, “Oh, the cat’s jumping over the house and it’s running around the palm trees and he just went in and out of the back door. It’s a real cute cat. Now it’s got green ears - it’s got purple ears now. Now it’s got a big red bow. No, it’s not, it’s in a box.”

So a thetan becomes something and sells himself on the idea he is it merely because he’s so exhausted in this combat with symbols, freedoms, ethics, ideals, evils - these things become symbols - and he avoids them one way or the other and then he doesn’t know what to avoid because they’re mobile. And he never knows where they’ll turn up or anything else. His identity is something that is quite treacherous. Identity is a very treacherous thing, it turns up in police stations.

The only thing peculiar about this fellow is he has an automatic cat-moving machine to amuse himself. Because a thetan sets up automaticities to amuse himself. And then they get serious because they become too many of them, they get into conflict. So he takes life seriously, because they interfere with his security of having anything. And he gets beautifully snarled up about this. And because he started out by saying, “I’m forgetting all this,” as fast as it happened, he naturally came up at length with no solution. Somebody had to come back and take a look and find out what he was doing.

Most of the boys you are having trouble exteriorizing, by the way, have a record a light-year long. That’s right, they have a record a light-year long. That doesn’t mean they’re criminal on Earth or in this lifetime - but they’ve had their days. Put them on an E-Meter and you keep knocking it off the pin. They’re wanted in this galaxy and that galaxy - that sounds like just space opera, but it happens to be very true.

So Scientology has added in that - randomity, automaticity, and in the accompanying processes - an actually valuable piece of data which was really completely hidden from the thetan.

Now, they are dodging. They’re dodging the symbol called “law and order.” Well, can’t they create law and order? Well, they sure can. Well, what are they dodging law and order for? Well, that’s because they know they have an identity. But do they? An identity is forced upon one until he believes he will desire it. He begins to resist an identity until he is an identity. The one thing that I can tell you every thetan has in common is a terrible background of resistance to bodies. Oh, but thoroughly, the last thing in the world a thetan would be, would be a body! So here you are. That’s a resistance to a symbol, in essence, because that symbol is an identity. And as an identity, it fixes the individual instead of him fixing it.

Well, why do you look at motion pictures and TV screens and read books? Did you ever run across this fellow who under no circumstances would ever take a book and glance at the last page to find out who murdered the guy before he read the rest of the book? Did you ever run across anybody like that?

Now, we have a problem with any symbol: is the individual fixing the symbol or is the symbol fixing him? And the way you keep symbols from fixing the individual that are pinning him down is very easy. You just mock it up and move it around until he realizes he’s moving it, it’s not moving him. You let him find it, in other words. It’s an End of Cycle Processing to mock-up symbols. Sure, because he’s been looking for a symbol.

Female voice: Mm-hm.

All right. Have him mock-up the symbol called “freedom.” Whole populaces have gone to their death, whole civilizations have been destroyed, simply by people looking for freedom. The greatest slaveries ever established on Earth were established in the name of freedom. Why? Because everybody was trying to close terminals and locate it and find it and so forth and they were trying to find freedom by avoiding slavery. So they closed terminals with slavery and there they were. Freedom was the opposite to slavery, so they had to fight slavery in order to have freedom and that made slaves out of them. This is the most elementary of problems. It is not even difficult. But it lies in this exact field: a thetan conceives that he has mass if he conceives that he is a symbol. If he is an identity, why, then he feels he has mass, so he becomes, to that degree, hard to exteriorize.

Mm-hm.

There are several ways to solve this. He believes his entire beingness depends on his having a name. If that’s what his entire beingness depends upon, why, good heavens, of course then he’s going to be nailed down. How else could he be nailed down but by resisting a symbol - а name? He didn’t want a name at first, that’s why he thinks he has to have one. And we get this “what you resist you become.” An individual resists having an identity and eventually becomes an identity.

He doesn’t want to spoil his unpredictability. He wants to go all the way through the book, see, and figure out who killed him. But the answer is right there. His search for unpredictability comes in conflict with this automaticity, because he’ll set up automaticities to be unpredictable. He’ll set up one that will go this way: every time I get a mock-up of an animal, why, its motions will not be predictable. And that’ll be cute and it’ll amuse him. So he’ll be sitting out on cloud nine one day and enjoying himself very nicely, looking at a cat that is jumping all over.

Well, then this is the problem in exteriorization and it’s that intimate. Anybody who’s difficult to exteriorize, who simply - “Be three feet back of your head” and you’re not three feet back of your head, is a symbol. He’s not a being without mass. And there are many symbols which are greater than he.

Now you, as an auditor, ask him to get a mock-up of a cat. Well, this is Lord knows how long later and how many automatic conflicting machines later, so forth, and Mr. Cat runs in the front door and out the back door and over the roof and downstairs and goes all over the place and, boy, is this cat running wild. What do you do to control a cat? And that’s just a total subject that you really want to get into.

One of the ways of doing it is simply just take a look over the numbers of symbols which are greater than himself, in terms of an E-Meter - just ask him that, “On the eight dynamics, what symbols, what words are bigger than you are?” And you’ll get the most interesting responses on a needle. Then you simply have him mock these up and move them through space from point to point, back and forth, up, down and around until he’s moving them, they’re not moving him.

In SOP 8-0, an individual has to be able to set up and take apart automaticities that work. He has to be able to take apart real automaticities and he has to set up real automaticities. He has to set up machines that send him places. That one you’ll get into right off the bat.

And he says, “Well, I’m not - I’m bigger than that!”

Why are you asking so carefully, “Where are you not?” Well, it’s because about every third preclear out of five that sits down in front of you, if you say, “All right, are you on this table?” will be there. Why will he be there? You’ll kick in the machine that sends him places. Life has gotten dull to him, someplace or another, you see, his failure to duplicate, his unwillingness to duplicate. So life got dull to him and it started changing places - I mean, he couldn’t go into enough new places, because every time he’d think of a new place, he’d know all about it. So he set up a machine so that he wouldn’t know about new places and which would send him there. So every time he’d think of a place, the machine would send him there. And that was a lot of fun - boy, he could go whizzing all over the universe. And then, he’d forgotten about this, because that’s part of the condition of the machine: it won’t work unless he’s forgotten about it. And - so here he goes. And you say, “Are you on the table?”

And the next thing you know, you say, “Be three feet back of your head” and he is.

And his first answer, “No. Well. .. No.”

Your problem of exteriorization, then, departs from an understanding of this: that a thetan in a creative state does not himself have mass and an understanding of how he gets mass. He gets mass by becoming himself a symbol. Of course, the last thing in the world he is, is a symbol. It’s like a fellow who makes drums all his life and eventually sits down in the corner curled up like a drum and expects somebody to beat on him. This fellow hates drums - so he becomes a drummer. See that?

“Are you up in the corner of the room?”

Now, why is this? Why does a fellow become what he resists? Well, he just sweeps down on it in this fashion: he starts fighting it with energy and he gets more loses than he gets wins and so he gets to be it. Now, let’s get that much more simply. Let’s get the problem of the stuck flow: the fellow talks in one direction too long, he’ll get a stuck flow. Now, the way you unstick this flow is to reverse it or get some mock-ups and get it budged out of line, get it squared around and knock it off.

“No ... Well... uh ...” He knows he isn’t, but he’s there.

Well now, when he starts resisting something, very arduously starts resisting something - you know, crush, crush, crunch, crunch - he gets a stuck flow. Similarly, when he starts giving postulates toward something (in other words, commands or orders in one direction) and it never gives any back, he gets on a stuck flow. He eventually gets to the point where he can’t force anything along that line and the line itself will collapse. And that is the end product of a stuck flow: it collapses into a mass.

And you start asking him positive questions like this and all you’re doing is echoing or duplicating the automaticity, as the auditor. So every time you kick in one of these machines, as the auditor - and there’s lots of them you can kick in, don’t worry about kicking them in, the devil with them - why, you get a resultant misbehavior on the part of the preclear’s abilities. So it looks all very confusing to the preclear and he thinks he’s going nuts.

All communication lines eventually wind up to be one terminal - both ends. Anytime they stick too hard on a flow, why, they’ll eventually do that.

Delusion is only and totally a machine which will give a guy unexplainable mock-ups. Unpredictable mock-ups - he won’t even get facsimiles of the track he’s remembering. He just sets up a machine to give him the most gorgeous pictures that have no bearing whatsoever on actuality. And he does this out of boredom. So in licking boredom, he really aberrates himself.

So your thetan stood outside the body for a long time giving it orders, telling it to destroy itself or something and, eventually, why, the very mass of material which he put out in one direction became a stuck flow and we got a collapsed terminal proposition.

Now, you say these machines are really in his control. No, they aren’t. He put them out of his control as their first condition. Just like you don’t want to read the book so that you can read the book. Because, you see, you are a thetan and you are doing this right here in this life - you’re trying to get unpredictability.

Now what’s a collapsed terminal? That’s something that should have two ends which now has both ends in coincidence - both ends in the same place. Now that’s a collapsed terminal.

There isn’t a person here, if the police were discarded and everything was thrown to the winds and you didn’t have any particular agreed-upon responsibilities in one direction or another, wouldn’t get out here and play cowboys and Indians like mad, with real guns.

You’re going to hear this phrase an awful lot - collapsed terminal. Better get used to it. You’ll notice many preclears have collapsed terminals. Well, right next door to a collapsed terminal is becoming the thing you’re collapsed with. You’re right there, so you must be it. That’s the immediate assumption.

It’s a marvelous thing but, actually, your search for unpredictability continues itself over into - in many ways, continues itself over into sudden somatics and cherishing them and trying to get them, instead of rolling on out with Theta Clearing.

Now, thought is very agile. But when it gets fixed in terms of a symbol, it becomes much less agile. It loses its creativeness. Let’s take the plight of the writer who writes, writes, writes, writes, writes Western stories. He will eventually start wearing Western clothes, even though he lives in the middle of Brooklyn. It’s inevitable. He becomes the mass of symbols which he puts out. A method of whipping this, for a writer, a method of whipping this is a very simple one: just write in that many lines that you can embrace - never bother about names, identities, things like that. Sign yourself Henry Pillibomb and ...

You got machines that turn on sharp and inexplicable pains. And don’t think these machines haven’t been set up with force. Every time a fellow sets up a machine, he’s that much weaker because he sets up the machine as his boss, otherwise it can’t dictate to him. So anytime he sets up an automaticity, he’s the effect of it. He wants to be waited upon, he wants to be amused, he wants to be this, he wants to be that. In other words, he wants to be an effect, wants to be an effect, wants to be an effect.

I used to write Western stories many, many, many years ago and my name was W R. Colt. and you will still find me in the library. And the funny part of it was, is all the time I was writing Western stories, I was really interested in yachting. Never had anything much to do with the West and as a matter of fact tried not to close terminals with it because of my early boyhood misadventures with mustangs, which I do not consider very romantic. They are very bad transportation, but they work if you hit them hard enough in the head with a leaded quirt, [laughter] I mean, the SPCA and I have never seen eye to eye on the subject of horses which will buck you off and tromp on you.

So, you’re trying to get somebody out of his head and he’s just an effect. Well, this is automaticity at work. You can’t get him out of his head until he can be cause. Well, he can’t be cause, because he’s got all these automaticities kicking him around. He’s having a hell of a time.

When I was six, by the way (I remembered this the other day when I was talking about this down at the Congress but I didn’t tell it) I went, “Oh God, I had an argument with the SPCA when I was six.” I had managed to bring to curb, by running him into a brick wall, a twelve hundred pound Kentucky saddler that somebody had foisted off as a riding horse. And I couldn’t stop him. And he was going places and he wasn’t bright enough to climb the wall or do anything imaginative like that, so he merely ran into it. And of course, he fell down, so I sat down on him and - waiting for him to more or less come to and shake himself out of it. And this lady came up and, lo and behold, it was the SPCA, because this happened within a half a block of the capital of Helena, Montana and they had quarters right in that vicinity in those days. And she started to sound off about cruelty to horses. And I don’t know where she got off bawling out a six-year-old boy who had just almost lost to a twelve hundred pound horse! But we had quite an argument which almost put me in police court, which was to the effect - I said, rather profanely, that she ought to engage herself in forming a society for the prevention of cruelty to children by horses [laughter] and that she belonged to the wrong gang.

So there he is outside and the first thing you know, he starts flitting all over the universe and you can’t find out what he’s doing. Or he’s in eighty places at once. That was a good tricky machine too, it was real confusing to him. He loved puzzles. But every one of these machines is set up with more energy than he now has - he thinks. All the machines are running faster than he is. They have to run faster than he is and have more particle motion than he has. And he has to then pretend, after he sets up the machine, he has less particle motion in order to be the effect of it. So he’s running slower and slower and slower, the more automatic machinery he has. And we get down to a point of where the millionaire with eighty-five servants has gotten to the point where he can’t move out of the living chair in the front room and he’s real unhappy.

She didn’t appreciate this. She went and told some of my relatives. And they, of course, told me off. She was a very influential person. I think her husband was the Treasurer of the State of Montana or something, you know? I mean - influential - had money. (Had the State’s money anyway.)

In the Orient, it’s enough to get a knife in your back to pick up your own glass and drink out of it. You put out your hand and you got a cigarette in it. You go to a party, there’s a girl sitting behind you, she pours your wine, lights your cigarettes, raises the cigarette to your lips so you don’t have to puff on it. I expect some societies have existed where they had another girl on the other side to give your lungs a little push so that you’d puff. This is automaticity. It’s no motion too. But the more he struggles to get unpredictable motion, the less unpredictable motion he actually has. See, because he’s fighting unpredictable motion.

Now, where it comes to any of your stuck flows, what happens? What happens on the management of a horse? You just manage enough horses and you lose a few times and you’ve got a continuous flow of commands going to this horse and going to this horse and you just go down to Virginia sometime and find out what happened to some of those fine old families. You go in and knock on the door and they say, “Ne-ee-ei-ghh!”

Well, you can look at this any way you want to and it becomes a horrible problem, but the fortunate part of it is, is the solution is easily and simply stated: anything the preclear is doing automatically, make him do himself. Precise definition of automaticity is a machine which has been set up by the thetan to serve the thetan.

So here you have a problem - you have a problem in symbols. The horse has a fixed idea. He doesn’t want to do what you want to do. That’s his one fixed idea, so you fix a lot of ideas into him that he does want to do it and you fix them in in various ways: with sugar, with leaded quirts, with spurs, with petting. It’s all done and nearly every rider does it with all those, unless of course he’s smart enough to simply be the horse. Because that’s where he’ll wind up anyhow.

What do we mean by machine? Now, we mean something that’s full of symbols and energy, when we mean just a machine. And by the way, it takes power to run. And the thetan gives that power to the machine surreptitiously. After a while, he isn’t giving machines enough power and they quit running. The lines break down, network breaks down.

So the problem is, however, if you’re unwilling to be a horse and insist on using a horse, then you of course will become the horse against your wishes, on an inversion, which makes you a compulsive symbol. You know, you’re compelled to be a symbol. .That individual who can fluidly be something and then be something else is a very dangerous fellow indeed - he’s not fighting - that’s not fair! He’s happy though.

These fellows that are walking around so occluded have got machines that produce blackness - automatically produce blackness.

So anyway, as a writer, I used to solve this rather uniformly. I wrote stories in rotation. I would write a Western story and then a sea story and then I’d write a detective story and then I’d write a flying story and then I would write an article for somebody or other and then I would write something for one of the superslicks which, by the way, paid me much less than the cheapest pulp.

Well, a thetan has been very, very tricky with all this. But you, as an auditor, have him right backed up against the wall. And if you don’t watch it, you’ll take automatic machine after automatic machine after automatic machine away from somebody after he’s exteriorized, to a point where he hasn’t any automaticities. And that’s real sad, he gets real unhappy about it, there’s nothing unpredictable about his own beingness. He’ll come in after a while and he’ll say, “I’m only a concept.” Well, give him a new machine or something of the sort and make him make one.

Yes, I wrote in one time to the American Mercury and asked them why didn’t they bring their rates up to what they were - а pulp paper - because they were published on pulp. And shortly afterwards, after I’d gotten busy on this and made jokes out of it and talked in front of the American Fiction Guild on the subject of the pulps and kept describing articles in the Mercury and so on, why, they began to frown on this sort of thing and my name became non persona grata with them. So I had to sell them under two other names, [laughter] Now, as long as one was willing to do that, that was fine. That was just beautiful.

So, you have to train him how to make machines. Make them and unmake them. Make them and unmake them. Fix them up this time, however, with finite durations. He never did that before. “This machine is good until August the first. This machine will resist all effects till August the first.” August the first, he hasn’t got it anymore. That’ll surprise him too!

But then one day, why, you up and you write yourself something and you’re silly enough to use your own name on it and you get fixed with an identity of having done something. So there you are. And actually, anybody’s career, whether as a writer or as a Homo sapiens or a streetcar conductor or any other darn thing, winds up the same way: he starts out playing a game of streetcar conductor, then he knows he doesn’t want to be the streetcar conductor, he resists being the streetcar conductor and then he becomes the streetcar conductor - a symbol. So you only become a symbol by resisting something.

Being something is quite something else than being a symbol. You understand that? You can be a man, you can fejohn Jones. Well, if you can be John Jones, then you want to be free to un-be John Jones. And the freedom of beingness should be equaled, in every case, by the freedom of un-beingness. And if you can parallel your freedoms so that you have the freedom to be and the freedom to un-be, as well as the freedom not to be, why, of course you exteriorize beautifully and you’re very happy and all things work out wonderfully. And also, all the problems of auditing are solved for the auditor before he gets there.

But when the auditor gets there, if he takes what we’ve been talking about this morning and uses this, why, he’ll find out that he finds processing very simple. Because, obviously, the fellow who is sitting there in front of him - preclear - is being Jones, a body, Earth, Galaxy 61,1954. And there he is.

Well, the fellow isn’t happy or he wouldn’t be there. Well, what’s he unhappy about? Well, he must be unhappy about being a symbol. Well, let’s take the biggest symbol that he is and just have him be it. And then un-be it. And then be it and then un-be it, on some sort of a gradient scale, which will eventually rescue to the individual his freedom “to be or not to be, no longer a question.”

And that, in essence, is your highest echelon of processing. You can develop any God’s quantity of techniques out of that. The only thing else you’d need to know about that would be a little bit more about the theory of communication. Because communication, cause and effect and duplication all are tied in very tightly. But we’ve covered enough for one morning. It’s not a very big subject. I mean, the subject of communication is idiotically simple. That’s the trouble with it. It’s so simple that everybody misses it.

Well, it’s like this business of symbols. Now you use that definition for a symbol and you’ll win. It isn’t whether or not that definition is good in the field of English or in the field of medicine or in the field of writing - we’re not interested in whether or not this these fixed ideas in it. Because this mass of energy with its fixed ideas in it was bigger than the preclear and so could victimize him and make him sick. Well, we had the means of eradicating it, one way Or the other, with greater or lesser success. And so, as we could knock out that mass called a symbol, we could make our individual relatively well as

Now, do your techniques sort of fit on this gradient scale of what we’ve been going into? Well, all right. We have then, in all the processing we’re doing, the problem of identification and differentiation, as we always have had, but we can sum that up now in terms of communication. We can sum it up in numerous ways. But the simplest statement that we can make of any of this is the right to be and the right to un-be. And if a person has fought being something for a long time, then he is it compulsively. He has no more determinism about it. But if he simply merely became it - you know, he just decided he’d become that and then he decided he’d un-become it - nothing is simpler.

No thetan ever snapped into a body unless he laid his hand on it in anger. You just don’t walk up to a body and put a beam on him and snap in. You don’t even walk up to a body and put a beam on it and have it be hurt badly and snap in. You have to walk up to the body with the intention of anger in order to snap into one suddenly and inexplicably.

You have to have conceived that bodies are evil and, therefore, something to be resisted, in order to be trapped in one.

You have to conceive that theta traps are very bad in order to get trapped in the theta trap. It’s almost impossible for a thetan to get trapped. But there is the one modus operandi of his getting trapped: being afraid of getting trapped, of course. And he postulates that he’s afraid of getting trapped in order to set an example so other thetans will be afraid of getting trapped - and they will get trapped. So he does too.

Fellows go down to the Gold Coast and the Ivory Coast and the Slave Coast of Africa and spread Christianity in order to buy slaves. Boy, they got to be the most psalm-singing, praying people you ever heard of. And Christianity, at the time they were using it, was no more than a tool - an effort to get some slaves trapped - you know, make the tribes docile enough so they wouldn’t fight against being bought. And they wound up as devout Christians - the people who were doing this. Fascinating, isn’t it?

So that, to be caught in a trap, you must have set the trap yourself. So in any case - as you go along and run any case, you want to know what’s wrong with the case, you could be very self-righteously accusative of the case and say, “When did you do it?”

Fellow says, “Everybody is mean to me.”

“When were you mean to everybody?” Unfortunately, this individual’s recall is not adequate to tell you this because it goes over too many millennia, that’s all.

Problem of processing get a little simpler to you, right there?

All right. Now, let’s just look at what else we were doing there this morning. This condensed scale of energy, of Lookingness - and when you go into energy, you go down from Knowingness into the rest of the band. And that band is Knowingness, Lookingness, Emotingness, Effortingness, Thinkingness.

You know where it goes there?

Female voice: Symbols.

That’s right. Thinkingness. Thinking condenses and becomes a symbol. A. symbol is condensed thinking. You know where it goes then?

It goes into Eating, it enters the Applause Scale at that point and that drops down to Eating. And you know what condensed eating is?

Female voice: Sex?

Sex. So you see what a terrific band of understanding we’re looking at here in terms of human experience, it’s a big band. Actually, condensed eating is sex. But you go on up there, you go to the Applause Scale and then you get up into Symbolisms and then you get up into Thinkingness and then you get up into Effort-Effort is pretty high.

But you get this thing repeating, over and over and over, and when it’s repeated and repeated and repeated, why - as it goes downscale - why, it evidently becomes MEST. We cannot justify that in just one-two-three, you know? I mean we can’t say absolutely this is the case. It just happens to be the existing theory. The rest of this is not existing theory. The rest of this just happens to be a lot closer to fact than “the acceleration of gravity is 32.2 feet per second.”

When we get down to Sex - you know, Eatingness and then Sex and, above that, Symbols and, above that. Thinking and Effort and so on - when we’re dealing with these things, well, we’re dealing with a fact that is better and more useful than 32.2 feet per second.

The definition of a symbol is actually a little more valuable to you than any of the definitions of physics. Because it was in desperation of chasing symbols that Man located physics.

Well, do you feel better Or worse through that little run this morning?

Audience: Better.

Feel a little bit better. Well, fine.

Now let’s just take two seconds here and do the rest of it.

Okay. Be a body.

Be a girl’s body.

Be a boy’s body.

Be an old man’s body.

An old woman’s body.

A young girl’s body.

A young boy’s body.

Be an Eskimo’s body.

Be a cat’s body.

Be a horse’s body.

Be a dog’s body.

Be a cat’s body.

Be a stone.

Be a body.

Be a stone.

Be a body.

Be a book.

Be a body.

Be a book.

Be a body.

Be a book.

Be a body.

Be the letter “alpha.”

Be a body.

Be freedom from want.

Be a body.

Be a murderer.

Bea victim.

Be a murderer.

Be a victim.

Be a murderer.

Bea victim.

Be a murderer.

Be a policeman.

Be a victim.

Be a doctor.

Be a murderer.

Be a policeman.

Be a hospital.

Be a stone.

Be a hospital.

Be a stone.

Be a hospital.

Be a stone.

Be a hospital.

Be a stone.

Be a hospital.

Be a stone.

Bea victim.

Be a murderer.

Be an electric chair.

Have the emotions of an electric chair.

Be a victim.

Be a murderer.

Be a burglar.

Be a sidewalk.

Be the sky.

Be a wood.

Be a sky.

Be a wood.

Be a sky.

Have the emotion of a sky.

Be a wood.

Have the emotion of a wood.

Be a murderer.

Have the emotion of a murderer.

Be a victim.

Have the somatic of a victim.

Have the emotion of a victim.

Have the viewpoint of a victim.

Have the knowingness of a victim.

Be the symbols of a victim.

Be the applause of a victim

Be a police officer.

Be the police force.

Have the viewpoint of the victim.

Have the viewpoint of the murderer.

Be a duck.

Have the emotion of a duck.

Have the motion of a duck.

Be a duck hunter.

Have the emotion of the duck hunter.

Have the viewpoint of a duck hunter.

Have the lookingness of a duck hunter.

Have the knowingness of the duck hunter.

Be a duck.

Have the emotion of the duck.

Have the knowingness of the duck.

Have the lookingness of the duck.

Have the effort of the duck.

Be the duck hunter.

Be the gun.

Be the pellets.

Be the pellets in the duck.

Be the duck.

Have the emotion of the duck.

Be the duck hunter.

Have the eatingness of the duck hunter.

Be the eatingness of the duck.

The eatingness of the duck hunter.

The eatingness of the duck.

Be the duck eating.

Be a fish being eaten by the duck.

Be the fish.

Swim. Be the motion of the fish.

Be the emotion of the fish.

Be the motion of the body out on the sidewalk.

Be the motion of the body out on the sidewalk.

Now be the body.

Now be the room.

Now be the motion of the body.

Now be the motion of the body out on the sidewalk.

Now be the corner.

Now be the motion of the body walking down to the corner.

Okay. Be a thousand feet up.

Give me some places where you’re not.

A place where somebody else isn’t.

Be yourself.

Give me some more places where you’re not.

Okay. Now give me several things that you can lose.

Several things that you can afford to lose.

Now check over some things you have not lost.

Now some things which you own.

Now some things which you know absolutely with certainty that you do not own.

Bethem.

Be them one right after the other.

Okay. Find the two back points of the room.

Now sit there for a moment and look and don’t think.

Now look through whatever you’re looking at.

Okay. What you got?

Okay. Feel better?

Female voice: Yeah. Hungry . . .

You’re hungry?

Female voice: Starving.

Put some people in your stomach.

Female voice: Something I might just do.

Well, go ahead! [laughing]

Now look, cannibalism, for the duration of this class at least, doesn’t go! [laughter]

How do you feel? Feel a little better?

Female voice: Yeah.

Who exteriorized on that one?

Anybody exteriorize on that for the first time? A little patty-cake way of exteriorization. Did you?

Male voice: I don’t know.

He doesn’t know. We have to solve, on some of these cases, degradation because of exteriorization before they’ll exteriorize. Because most of the people here who aren’t exteriorized right now have, at one time or the other, and then they felt very degraded for having done so and that’s what you have to solve with the case.

Well, that’s beside the point. SOP 8-C is still very much in order just as it rolls.

[woman coughing]

[to woman] Pearl, be your lungs.

Be your body.

Be your lungs.

Be your body.

Be somebody else’s lungs, [man coughing] [laughter]

Pearl, is that what you did? Did you do that?

Male voice: No, I’d been holding that off.

Oh, you had.

[to woman] Feel a little bit better?

Female voice: Tm all right.

Ah, yes. Well, you be your lungs again.

[various students coughing]

All right, both you and Pearl and you, be somebody else’s lungs now.

Be somebody else’s lungs.

Now be somebody else’s lungs.

And be those lungs with ТВ.

Now add lung fever.

Now wheeze and pant and can’t get air, as the lungs.

Now get a gleeful feeling of actually lousing them up. Just get what you’re doing to this person with your ТВ and so forth. Just fix them up but good.

Now be the person.

Now be the lungs.

Now be your lungs.

Now be the effort of your lungs. Okay? You still holding back a cough? You still afraid you’re going to cough?

Female voice: Well, not just now.

All right. Okay.

That better?

Well, I hope you’re feeling better, but the practical truth of the matter is, you characters, I didn’t process you this morning to make you feel better. I’ve tried to give you the opening gun on randomity and automaticity, beingness and resistance.

All right.