Here we take up the various reasons why.

With the data we have on these conditions we can talk a little bit here about how your preclear might possibly recover from the state which he conceives himself to be in.

We have in Scientology a lot to do with reasons why, but the fact is that a fellow who goes around always looking for reasons why is usually not in particularly good shape.

We consider now that the pattern of existence through which he has been is a very definite track. It is a track which starts with As-is-ness, and this of course includes space.

But there are a lot of reasons why the states of existence and conditions of existence are put together the way they are in this outrageous fashion in which As-is-ness followed by Alter-is-ness gives us Is-ness, followed by an Alter-is-ness, or desire to, which brings us into Not-is-ness, and which then brings us into Alter-is-ness, which brings us into Not-is-ness which brings us into Alter-is-ness, which brings us into Not-is-ness.

You might possibly completely miss in auditing a preclear if you didn't realize that As-is-ness has to start with space. One could get so concentrated on and frantic about objects and energy, this factor of space might be completely missed. A thetan can communicate with space with great ease. The body has gone too far on this track to do this easily. The body finds it quite sickening to communicate with space, but a thetan can communicate with space rather easily, and the As-is-ness begins with space, and then it gets into, of course simultaneously, energy, and mass.

There's a good reason for all this. An excellent reason for all this.

Now space, energy, mass, consideration of, are all simultaneous. There is no consideration here related to time.

We are talking right here about the fundamental of all aberration, which is incidentally the fundamental of all existence.

We have to move the anchor points of the space, in order to get a continuance of the space, and move the energy itself in the space, and change them in one fashion or another in order to get a continuance of that energy, and when this has not been introduced we have not postulated time. A thetan doing this would theoretically pass from As-is-ness into Alter-isness just immediately. He'd have to, or he would have no continuation of any kind.

There is found a strange condition here. If a thetan were to remain with an As-is-ness, he would thereafter have nothing. Therefore, immediately after the postulation of some object, it is necessary, by mechanics, and it is just happens to be so in this universe (it's not reasonable, it's just the way it is in this universe – which puts you right in the field of mechanics) that the As-is-ness must immediately be altered in order to become what we call a reality. And thus people attempt various mechanisms.

In other words it wouldn't exist unless he intended to change it. He would have to make the intention of change simultaneous with the action of creation. And if he did not he would get a disappearance immediately of that mass.

One of those mechanisms is the device of God. Now then, we're not saying that there is not a God. But if there were never any type of alter ego of this character there wouldn't be any permanent reality.

He passes then into Alter-is-ness, which is a simultaneous action with As-is-ness at first, and then of course immediately becomes an action of continuation, and we get Is-ness, which is this reality that we talk about – space, energy, objects.

It's one thing for there to be a God and quite another thing for everybody to blame everything on him. The most barbaric manifestations that we have, generally includes a deity.

Just exactly why we consider this combination to be a reality, that reality is Is-ness, is a little bit dull, because the fact of the matter is that reality itself to continue as a reality would not be an Is-ness at all but a continuous Alter-is-ness.

The savage out in the Gullaby Isles is practicing this – he says that the fault is the trees and the River Sprite and so forth. I'm talking to you now about the mechanism of use of, rather than the identity of, when I mention God.

So we get Is-ness actually as a hypothetical state.

All right, God, then, is to blame. If we make something and have some hard luck, something like that, the way it looks to us here at this stage of development, we can then say, "Well, God did it to us and He has afflicted us." Quite in addition to that, every primitive people has the legend of a creator. They have to have a legend of a creator, otherwise they would never have anything. The immediate and intimate use of the legend of the creator is to continue an existence.

Now the fact that the thetan is a Static – that's not hypothetical or theoretical. The fact that he is a Static that can consider, and can produce space and energy and objects, is not hypothetical. That's true.

Whether you built it or not, you can cause something to vanish simply by looking at it as it is. Somebody else can put up a mock-up of one kind or another and merely by your perceiving it and making a perfect duplicate of it, you can vanish it. It is not necessary that you exclusively devote yourself to the vanishment of those things which you yourself have made.

We have facts, facts, all the way along here, until we get to this thing called reality and we suddenly discover that Is-ness is hypothetical.

That is not necessary in order to carry through this cycle. Somebody else could have made it and you could have made a perfect duplicate of it – an As-is-ness – and it would have vanished.

In the whole field of As-is-ness, the creation of space, energy, objects, of Alter-isness, Is-ness, Not-is-ness and more Alter-is-ness, there is only one hypothetical state. And that's Is-ness. It never exists. It can't ever exist. It has to be Alter-is-ness or As-is-ness, and of course As-is-ness can exist. As-is-ness can exist. It really would have to be able to exist, if you can repeat it. It must be in existence if you can repeat it and cause a vanishment of mockups or objects or spaces, so it obviously exists.

Now we are talking about something which is very easy to work with and which can be put to objective proof. I can ask you to make a perfect duplicate of something, which is to say, get it in the same space, same time continuum, using the same mass, and your perfect duplicate will cause it first, probably, if you're having a hard time of it, to brighten up – and then it'll fade. Well, the next thing you know, even though you've made very poor perfect duplicate, why, you sort of get the idea, of looking through this item – and so it is with all of existence.

But this is not true of Is-ness.

Unless, in other words, there was a legend of other creation than your own, you would not at any time be able to have anything.

Reality does not exist. Because it says there is a stop. And there just isn't any stop. It is continuous Alter-is-ness and when people stop altering the positions of things and stop altering anchor points, and stop pushing things around one way or the other whether they say they're doing it or they say it's being done on another determinism, or however, the moment they just relax on this whole thing, they get the condition which your preclear quite commonly is found in, of no longer postulating time. You see, the mechanism of saying "It will continue because I'm saying someone else is responsible" is of limited use. It's of very limited use.

The first and most fundamental principle of havingness is: it must have been created by somebody else. And thus we get Is-ness. When you ask a person to remedy his own havingness, this is perfectly all right. You're asking him to make nothing of something. He actually can. But the reason it does him so much good is he's forgotten that he can.

Let's go into that a little more closely – you set up this machine, or something, to go on and shift and change the anchor points of the space, manufacture the energy involved and take care of the objects. You set up this machine and you say: I'm no longer responsible for this. I have no further responsibility for this now, and therefore it's other space and it will go on happening, and therefore I can continue to have this space because somebody else is making it. You see we could get into that rather shifty by-pass, and so we could then have – not over too long a time – but we could have a consistent Alter-is-ness, and this alteration would continue to take place as long as he at least kept one tiny little fingernail on the machine over here. We weren't looking to see that we had, but as long as we had that fingernail just touching that machine we were all right. We said just that much of it is ours.

In a Remedy of Havingness you ask the preclear to mock something up and pull it in. In other words, you ask him to mock it up and alter it. Why doesn't it remedy a person's havingness simply to mock something up – just get a mockup? It doesn't remedy his havingness because if he leaves it there, it will simply disappear. Many a preclear gets very upset because his mockups all disappear. He puts up a mockup and it disappears. Well, that's because he doesn't alter it in position. He puts the mockup up and leaves it right where it is and of course it dissipates and disappears. Now those preclears who put up a mockup and leave it in the same place, which does not disappear, are working on mental machinery which does their mockups for them and for which machine they have "No responsibility". He's doing them with a machine not because he's crazy but because this is the only possible way he could make them persist. The machine changes them and he himself knows that he did not put up the mockup. He knows this. If he didn't know that, the mockup again would disappear.

The moment that an individual entirely relaxes and he says I have everything all set up, it's beautifully set up, and it will all run automatically, and I don't have to worry about it any more, after all a fellow created this universe, other people are the ones who caused time to take place, they tell me when to get up, when to go to bed and I've just got everything all set and it's totally other-determined now – it becomes just that totally other-determined, but it also, for the individual, passes by the board.

So it is not a very undercover fact with which we are working.

He's no longer postulating a persistence, he's no longer changing any objects in space, and so he will simply sit still. Everything gets very dim, everything gets very thin. Well, the funny part of it is that in that state he couldn't even keep an aberration going. But his Alter-isness has been practiced so long after the fact of Not-is-ness that even though he sits still he'll keep on changing something, and that condition is known as figuring, or what we call thinking. He tries to change something, and he feels, Well, I will just sit here and think, and that will keep the universe moving, it will keep time going. The only one trouble with this is, he is dealing basically with the root stuff of what makes universes but now that he is sunk into that category where he is doing nothing but consider again, not creating or moving anything, he is going to have a very difficult time of it. In fact everything is going to get dimmer and dimmer and less real and less real.

Let's take this legend of the creator. We discover that it is quite uniform. It is found in every savage tribe. It is found across the face of the world. And it is found throughout this universe. The legend of the creator. Very well, we can say there was a creator and he created everything and that's fine. And if this were the case, why, that's fine, too, because it wouldn't unmock. In other words, things would not disappear if there were a creator who made everything. You could even use this as a tremendous argument to prove that there was such a thing as a creator and he made everything, just by the fact that it's here and if you had made it and continued to accept your responsibility for it, it wouldn't be here, so there must have been a creator. You could go at it with this type of logic. However, it works this way: if somebody else, other than yourself, made a mass of energy, all you would have to do would be to come along and fish around for its approximate moment of creation and duplicate it and it would then disappear. So whether the creator created everything or not, it's a certainty that you, in order to continue with a physical universe, have to, to some degree, lay the blame on some other identity.

What will persist there is that which he is still changing, which is his worry about his aberrations.

So this postulate, whether created it or you created it, does not enter the question at all. If you duplicated it, it would go away regardless of who created it. We're talking now about a very basic fundamental, that it is necessary for you to carry around the postulate that somebody else created it in order for it to exist.

This is not esoteric or difficult. The only thing which goes on persisting is that which a person is actively working to change. You can only have those things which you handle. You can only have those things which you move around.

Now it's a little bit difficult to prove this. You have to work with a preclear for a short time. But the main difficulty of proof which lies on this track is simply proving who made the mockup in the first place. You see, if it disappeared because you duplicated it, why then, you probably made it. But it doesn't matter then whether we use this one way or the other. We don't have to admit that you could make anything disappear whether you made it or not. We don't have to admit that, to continue along with this proof. What we are coming down to here is this matter of responsibility.

But an individual gets into a tremendous protest against mass. He has decided that the continuous survival of things is very bad. In other words he starts to fight survival itself with Not-is-ness. Now, as you know, Not-is-ness is a highly specialized activity. It is the activity actually of causing something to vanish or dull down or become less, simply because It IS too much. There's too much Is-ness, the fellow considers. He's got too much persistency, too much survival – Joe Jinks that got him across the barrel in a bank and took all his money away from him, and, well, there was just too much Is-ness, and the best thing to do about that is to cause a Not-is-ness, and let's just fight everything.

We learned in Dianetics that people would not accept responsibility for their own acts, and actually they're as bad off as they will not accept responsibility for their own acts. And individuals are other-determined to the degree that they will not accept such responsibility.

For an example, let's take a war. A war is just simply each side saying the other side must cease to exist, and they are doing it with shot, shell, lead, dynamite, spears, arrows, deadfalls, and they're using energy to make other things cease to exist. Well, it was perfectly all right as long as you were building your camp, you see, but if you suddenly started to fight a war with somebody on the other side of the mountain, whereby you were saying he must cease to exist, you were fighting persistence by causing persistence. If you want to know why a war which shouldn't take more than a couple of days, goes on and on, and on, and on, and on – they got so bad a few centuries ago that they had a hundred years of nothing but war – everybody was saying everybody else mustn't exist, and they kept moving objects around to cause existence to cease. Now you see how these postulates could become completely tangled.

As a matter of fact, you discover a complete dianometry, scientometry, anything you want to call it, a complete set of tests, which will demonstrate that there is a direct ratio between the health and ability of the person and his willingness to accept responsibility. But the funny part of it is, this only goes up to a certain point and when you achieve that point of acceptance of responsibility, then havingness as such, and the universe, or that part of one's interest in the universe, would vanish.

And the thetan does this because he so loves the problem, and that is the most problem there is. The thetan loves a problem, and that is the basic of problems. You move masses around, which basically causes persistence, in order to cause persistence to cease. One hundred per cent paradox. Cannot exist, can't ever happen, never has happened, and yet he will do this. But he is never happy doing it. There is no serenity involved in this. It becomes nothing but a complete chaos. Probably the only joy any soldier ever gets out of a war (and don't spread this around, because the society doesn't believe you should tell this) the only joy anybody ever gets out of a war is by kidding himself that he has made absolutely nothing out of something. Whether it's enemy troops or tanks, or ships, or anything, there's a big WHEE in there some place, a big thrill. Combat troops know about this. It's only when they cease to make nothing at will, apparently, that they become very downhearted.

Now here is the Bodhi. Here is the individual who aspires to the attainment of perfect serenity – he can't have perfect serenity and have something, because he'd have to give away a certain amount of his responsibility in order to continue it in existence. Havingness would only persist so long as he felt somebody else had had a hand in creating it. And the moment he said "I created this" one hundred percent all the way along the line, he wouldn't have a thing.

Hardly anybody would be able to comprehend what is known as a military rout, whereby a body of troops, suddenly, and instantly and immediately disheartened, just completely, completely quits. It's a strange phenomenon. It has been rather incomprehensible how fast they keep shooting at a castle on a hill. And they just keep shooting at this castle, and shooting at this castle, the castle keeps shooting back, and they keep firing at the castle, and the castle keeps shooting back. Well, they start to go to pieces in morale. They can't make nothing out of something. Observably – the castle continues to live. They bog down on that rather badly, they get to be rather 1.5, and actually that is the manifestation of 1.5 on the Tone Scale. People using force to make nothing of something which continues to exist in spite of it.

The perfect duplicate here is what we are looking at, again. Therefore, the condition of becoming a Bodhi is the condition of having nothing.

And they'll suddenly drop. It isn't a slow curve. They enter it rather slowly, and then they will just suddenly go to pieces, because the only compensation they have for war is the fact that as thetans, you see, they can observe that they are at least going through the motions of and have the manifestation of making nothing of form.

A thetan is very able to have something or nothing at will. But it happens that he is appealed to very often on the basis that all somethingnesses, including space, would vanish.

And the sadness underlying it to them is the fact that they don't make nothing of it re-ally.

He thinks this might be a good thing. The only protest a thetan has, actually, is somethingness.

Beyond this point still, all kinds of suffering takes place, and sadness, and it goes on and on, but you start moving that many particles with that much velocity, such as a German 88, and you'll get persistence. That shell bursts, and we don't find that the fellow in whose vicinity it hit is still there, but there's persistence. Somebody's got to go through his effects, and then somebody's got to write a letter home and say he died a hero, and somebody else has got to carry the news through, and then there are people at home, and he's left a hole in the society one way or the other, and this goes on and on and on, and then years later they dig up what's left of him and ship him back over and put him into a cemetery. There's persistence occasioning here. And what's persisting?. Well, there was that particle – it certainly was moving fast, and when we get a particle moving with this much velocity, we get some persistence, and in a war all they can think of is terms of more and more and more particles, moving with more and more velocity to cause less and less persistence on the part of the enemy.

If you want to say what is wrong with a thetan, you'd say, "somethingness", and you have stated it. He has something. There is something in existence.

If you wanted to know why the German nation keeps fighting and keeps overrunning its borders, well it can't do anything else by this time. From Legion times forward people have been going in there saying, "You mustn't persist, and these fast-moving particles which we're making you handle will make it so." Oh really? This can't be, you see.

He is perfectly willing to have many somethings, but after a while, the communication formula comes into effect, and he becomes frantic about it. This is something that is terribly elementary. In spite of the fact that it is as deeply pervasive as it is in life and existence, it is terribly simple. It is one of these idiotically elementary factors that everybody could have overlooked forever. They would have had to have overlooked it. They didn't even dare tread on the edges of it for fear that everything would blow up or disappear.

When we find anything about which Man is extremely puzzled, we lead directly into the one little formula which is the mechanism of making things persist: we're going to use particles to make things not persist.

All right. A thetan makes something, and he himself natively is a Static, capable of consideration, has no mass, no form – as a spirit he has no form – he has no wave-length, he only has potentials. He has the potential of locating objects in space, and the potential of creating space, energy and objects and the action of locating those objects in that space.

And any time you find anybody in difficulty or in the middle of a problem, just look at the basic anatomy of a problem which is that anatomy. It's, "We're going to cause a nonpersistence by the use of the mechanisms which cause persistence." And you're going to get a game – there's undoubtedly going to be a game occur here.

And with this as his potential, the moment that he makes something, he violates his own communication formula.

There are going to be lots of problems.

A thetan in excellent condition is able to communicate easily with something. He can simply change his mind about anything and work it around. But the formula of communication becomes native to the creation of space, energy and mass, and that formula is, of course, Cause-Distance-Effect, with a perfect duplication taking place at Effect of that which emanated from Cause.

If you want to know how to take apart a problem, just look where the person is using particles which you know by changing them will cause persistence, in order to make a nonpersistence.

That is the Communication Formula. And that becomes the formula the moment you have space. Up until that time, you have all cause and all effect capable of occupying exactly the same location, since there is no location.

He'll be using Alter-is-ness to create a Not-is-ness, and of course will be getting consistently and continually an Is-ness. Which is a continuous state. It's a hypothetical state, because you can never stop it, you can never arrest it, you can never take a look at it. You know that any time you really recognize an Is-ness – not in a state of change – why, it will disappear, it will vanish or it will dim down, something will happen with relationship to it, so you always have to look at the change.

So a thetan is perfectly able, way up the scale, to occupy the space of anything, and so duplicate that thing. But his formula when he's doing this is not cause-distance-effect. It's just cause, effect. That would be the formula he's operating with because he wouldn't communicate across a distance to something, since he wouldn't be occupying any cause or effect points.

This is the fellow living up the time track, this is the fellow living in the past. He's looking at the changes and he isn't looking at the reality. Actually that's a very healthy state of mind.

But he can't have a game if he does this. He can't have mass if he does this.

The fellow's looking at the changes, he's looking at what will be, he's very cheerful about how many particles he can move around and cause to come into existence or persist. Or he knows the proper modus operandi for knocking things out that he wants to destroy, just As-is-ness. And that would destroy it perfectly adequately, and he could start in again.

If every time he selects out an enemy and then communicates to the enemy and simply becomes the enemy at that point, he couldn't have an enemy very long, could he?

To look at the basic mechanics of any problem which is causing any trouble, just find the matter of the particles, the particle motion, the Alter-is-ness in other words, which is aimed with the goal of Not-is-ness and is an impossibility. You'll find that's your preclear who's hanging fire in processing. He's doing this. He's using particles to knock down ridges (Ridges: Solid accumulation of old, inactive mental energy suspended in space and time), something on this order.

If he said I am fully responsible for everything and I will now make a plot of land, and he mocked up some space and a plot of land, and he's fully responsible for it – what happens?

Actually he'd feel a lot better if he'd simply go out and trim the hedge. Let him move something around not quite as damaging but with the same goal, because if he's all messed up with his engram bank, and he's all messed up with tremendous ridges and black ridges and that sort of thing, and he sits there as a thetan creating particles and bombarding these ridges, what is he going to get? He's going to get a persistence of ridges. That's why we never use flows in processing. You can process objects you want to, you can process space if you want to, but we'll just stay away as a general principle from flows.

It's gone. If he had mocked it up and altered it or changed it, he could then bring about the phenomenon of persistence, which is itself time.

Now your thetan has a great objection, because of the communication formula as used in this universe, a great objection to somethingnesses. He looks across a distance and he sees a somethingness and this begins to tell him after a while that he has to be a something too, and he doesn't like this. He doesn't enjoy this really, because it's an other-determined something that he has to be. It's looking at a wall, he has to be a wall, you see. And that's what this universe is dictating to him. Well, actually, because it's all a consideration in the first place, he doesn't have to fall into that little grave. He doesn't have to do that kind of a shift, at all. He could simply say I'm looking at the wall, you see. But after a while he gets into the mechanics of perception, the mechanics of communication. He's using energy in order to communicate with energy. There's nothing wrong with that, except to the degree that he loses his fluidity on it. As long as he could maintain the idea that he was simply communicating by postulate, that he was communicating, he's doing all right, but when he drops below that level – and you get him forced to communication, when he's made to stand still and be talked to, when he's made to stand to and hold that ridge, when he's made to sit there and absorb that textbook, any of these things, he gets under this bombardment, and he starts fighting the communication formula.

When you say survive, you're saying time. Just put those together and make them synonyms and you understand all you want to know about time. It's a consideration which leads to the persistence of something, and you can enter all the mechanics into time that you want to, and you can paint it up in any way you want to and you can write textbooks on it and test it and buy very fancy watches and chronometers and set up observatories to measure the movement of the stars, and you still have "Time is a consideration which brings about persistence". And the mechanic of bringing about that persistence is, by alteration. And so we have Alter-is-ness taking place immediately after an As-is-ness is created, and so we get persistence. In other words, we have to change the location of a particle in space.

Of course we get a persistence then of this universe's communication formula.

Let's get back to this communication formula.

Remember that this universe has a communication formula, and that that formula is based on the fact that two things can't occupy the same space, so immediately we fall away from cause, effect and no distance. Cause-and-effect with no distance is not the same thing as the bottom-scale manifestation, where complete identification never actually occurs. There's still a slight distance no matter how downscale you go; it's only way upscale that you can get a perfect identification between cause point and effect point. These two points can be coincident way upscale. Well, if they can be coincident way upscale, the individual could put a distance on them or whatever he liked, but to the degree that he began to agree with this universe, we would get the manifestation of "have to have a distance across which to look" because he can't occupy the same space as the object at which he's looking.

A perfect duplication would be cause and effect in the same point in space, wouldn't it? So communication as we consider it through space is not a perfect communication system.

That is this universe's formula, and that by the way is native to a lot of universes – it's how you keep everything stretched apart. You say two things can't occupy the same space, therefore we've got to have a lot of spaces and things more or less fixed in these spaces, and we've got to keep them all apart and therefore they are separate objects and we go into the communication formula. Cause, Distance, Effect.

You on one point in space communicate with something at another point in space and if you continue to interpose a distance in between the things or space in between the things, you get even then the basic of persistence. All you've got to do is get that distance in there, and we have this taking place.

As the individual agrees that two things can't occupy the same space, and as he agrees with this communication formula, he then gets into a situation where he says, "Now look at all these somethings around here. And I am actually basically a nothing, and therefore if I have to duplicate these by becoming a something, I don't like that. I can't retain my own native form.

A thetan cannot duplicate a mass. That is to say he cannot himself actually be a mass.

I'm in a bad shape here. I can't fly around and be a spirit. I've got to be pinned downhere. like it.

He can conceive that he is by saying now look at all this mass that somebody else put on me. I didn't create this mass.

I've got to be an energy mass in order to look at those energy masses," and he doesn't He objects to it. And so we get to the other manifestation on the track.

He can conceive himself as mass. But he starts to get very unhappy about communicating with somethingnesses because here is this distance factor and he is a nothingness. Now if he can be the somethingness on the same point in space where that exists, then he feels very, very good about things. He feels all right simply because he's occupying the same space. Well that's perfect communication for him. That's a perfect duplicate. But if he totally occupied it at its instant of inception it would disappear.

The only objection a thetan has to anything, if he's having a big objection, is to some-thing. Just any something. Then this of course will invert and having objected to a something hard enough, you see, he'll turn around after a while and start objecting to a nothing.

So he gets caught between not wanting to communicate with something and wanting to have something. You see that to really have something he would have to occupy the same space. To communicate with something he has to stand off at a distance and pretend to be a something. Communication, as we know it in this universe, is cause, distance, effect. Perfect communication, like a perfect duplication, is: the point, the point, there's something on this point. The thetan can also occupy this point, therefore he can have something, he can communicate with something, but if he says it belongs utterly to him and he's occupying its basic point, it will disappear.

Now how is it then that we get any change at all if Not-is-ness doesn't work? Well, there is the system known as valences: one ceases to be himself and becomes something else as his sole method of change. You see that? He is causing a persistence by saying things mustn't persist, and he keeps saying, mustn't persist, mustn't persist, and it goes on persisting, and he uses more particles and more particles and more particles – and pretty soon the United States Army is wearing coal-scuttle helmets. Just like that. And the Government says, "Down with Karl Marx, down with Karl Marx, down with Karl Marx – and everybody is now going to be taxed according to his ability to pay." So we get another type of change. Two things can't occupy the same space, therefore we are an identity persisting, therefore the best way to get it changed and get an utter change is simply to be somebody else. In other words completely shift the valence, and because we want to win all the time, why naturally, shift to winning valences compared to oneself. If one thinks one is losing then anything can start looking like a winning valence. A beggar utterly penniless about to die would look like a winning valence to some people. And we get valence-shifting going right along with "two things can't occupy the same space". So an individual goes out of one spot and over onto another spot and when he is running a lot of Not-is-ness you can expect him to do a lot of valence shifting. He can't continue to be himself, because he's in communication with nothing.At that time he will start to believe that he must have nothingness. And he goes from there into having to have somethingnesses and he goes from there into having to have nothingnesses by change of valence, and actually there is no other deep significance to it.

Therefore, he has to have another creator. He has to have some other author of the universe. If he doesn't have, why, it will disappear.

Now, we could enquire at some length into the tremendous complexity of this and why this is. A thetan should simply be able to say by postulate, well, it's as it is, and it's going to persist as it is, and we'll just make this postulate and that will be that. But the funny thing is that it just doesn't work this way, and it looks here as though we have an arbitrary which has been entered in from one quarter or another, which we don't fully comprehend even at this moment. But this universe went together on this basis of: As-Is equals Vanishment.

You make one just as it is – all you have to do is pretend as if you were making it at this moment – and boom, it's gone.

You then see the necessity, at least in this universe, to have another determinism at work. Well, that's just one point. We see it in terms then of the Creator. That's fine. This does not enter the question of whether there is or is not a God. We are talking about whether or not people blame God, or why they blame God, or why they put things onto God.

Well, if they didn't they wouldn't have anything.

The other point involved here is people blaming each other. They stand there and one says: You said that, and That's your fault, and this is why we have this fight, and so forth.

And the other person says, No, that wasn't the way it was, that's an entirely different situation, you actually were the one that started all this.

We talk to a preclear and we want to know what's wrong with this preclear. Well, it's "what Mother did" to him, not what he did to himself. We can't conceive that an individual could actually become aberrated without his own consent, and sure enough he can't. He can't become aberrated or upset, or thin or lean or fat or thick or stupid or anything else without his own consent because he is part of the agreement pattern, and unless he has agreed himself to other entities of agreement, why he won't get stuck with any kind of a pattern.

Now let's look at how that adds up. We find that if an individual to have something went into agreement with other determinisms and said these other determinisms caused all this, he could sit there comfortably with something persisting. But what did he have to do? Basically he said: in order to have anything I've got to go into communication with these other-determinisms and blame them or fix the responsibility of causation upon these others.

So the child blames his parents. He gets up into the age of puberty, he runs into sex, sex tells him he can't survive – that's the basic manifestation of sex – tells him he can't survive and he begins to worry about this fact. Why, here he is all equipped to make another generation, he's hardly started living this one, and that's a confusing and upsetting fact. He's already warned in advance that some day he's going to die. To see something really morbid, read some teen-age writings. You never saw such complete sadness anywhere. Well, they've been told they can die, and the appearance of sex, physiologically, told them they could die.

They become anxious then about surviving, so they have to turn around and blame somebody for something, anything, and simply by blaming somebody they obtain a continuance of whatever condition they are in at the moment. In other words, they can continue to survive simply by turning around and saying, Well, the trouble with me is all what my father and mother did to me. So if you were to take somebody and bring him very, very close to death and cause the chilly breath to draft down his neck, you would find him very shortly blaming something else but himself. But he runs in a cycle on this. He discovers that the situation is untenable. Then he'll blame himself.

Why does he blame himself at that point? He wants to unmock it. And he actually has forgotten the mechanisms of unmocking.

By blaming himself, by taking it upon himself, by holding it all close to his own bosom, he thinks: Now that it's my fault it will all unmock, and he's a very surprised person when it doesn't unmock. He merely gets upset. And the other one is, he finds his condition of survival desirable, and when he finds it even vaguely desirable – it doesn't matter if he's a slave in the bottom of a salt mine working out a sentence for having voted, or whatever – the fact is that this individual obtains continuance by blaming others. So he goes through a cycle of Blame somebody else, that means I've got to or I want to, or I haven't any other choice but to, survive, and the best answer is survive, therefore I'll just blame everybody else.

And the mechanism of blaming oneself is unmocking oneself. Unmocking oneself and the mass with which he is immediately and intimately surrounded. People go through these two cycles and they invert, and that is the basic inversion. They start in by saying, Somebody else was responsible for the creation of all this. They're quite happy about all this and they stand off and look at it and then they begin to get tired of communicating with these somethingnesses, because they cannot enter into a perfect duplication. They are nothing, that's a something, they begin to get impatient about it after a while, so they decide to unmock it.

They look at it and say: I did it. Well, there's something wrong here. Come on, come on, come on. I did it. It goes right on. They don't mock it up in the same part of a space in which it was initially mocked up, they don't try to duplicate it with its original mass.

They omit some of the basic steps of saying I did it and they're trying to go up against the postulate with which they did it.

Having made this postulate and said already that it belonged to somebody else, now they try to take it back, and their next move is to try to squash up these energy masses, use more force in order to flatten force, and he is on his way, this thetan, right away, you see, he's on his way. Because the more he tries to use energy to knock out energy, the more energy he's going to have, and the more dislocated the basic particles of that energy are going to be, and he'll just get more and more and more persistence, and if he keeps on protesting all the way on down, it will just become more solid, and more solid and more solid, and more solid, because he's protesting that it's other-determinism then he protests by saying it's my fault.

Now I'm going to disappear and die and that will make you sorry. But again he's entering a protest into the line.

So we get this basic thing of other men's responsibility, or "God is responsible", as the fundamental of persistence and survival. We have to have other-determinism at work or we get no persistence whatsoever.

And so we get these postulated other-determinisms, and when you recognize this clearly in your preclear and in creation itself, it will cease to be as entirely baffling as it may have been in the past.