There is a great deal of upper-echelon theory connected with the Remedy of Havingness as a process, for here we are dealing with energy and the reasons and operations of a thetan in regard to it.

Many people have questioned me regarding Ron’s research and investigation into the human mind. The funny thing is that the majority of the hundreds of research cases on whom he worked to give us the principles for building a better world were never aware of who he was or what he was doing. They had never heard of Dianetics or Scientology. All they knew or were aware of was that they felt better, their bad eyesight or maybe the limp in a once injured leg was gone.

When one speaks of knowingness, one should realize that one is speaking of an embracive thing. Everything on the Know to Mystery Scale is simply a greater condensation or reduction of knowingness. At first one simply knows. Then he makes some space and some energy, and so now he has knowingness in terms of looking. By changing the position of the particles of energy thus created, and by exchanging particles with others, extant or self-created, the thetan cuts down his knowingness further, and gets time, and so gets emotion and sensation. When these become solid, he has effort particles and masses. Now, he could cut down his knowingness further by refusing to use emotion and effort, but by thinking about them thus introducing new VIAs into his line of knowingness. And, when he no longer knows entirely by thinking, he ceases to create knowingness and begins to eat, and from eating he drops into the ready-made sensation of sex instead of knowing what happens in the future. And from here he drops down into postulated mystery as something one cannot possibly know about. In other words, one gets a continued reduction of knowingness in order to have games. The greatest chess player in the world has no game, since he can predict that he will win and predict everything that opponents will do, so he will simply demonstrate how to play chess. Sooner or later, he will announce that he is “burned out” or has lost his knack for playing chess, and will go off into some other field where he can have a game. The field he will choose will be a less wisdom- demanding field than playing chess. A boxer, such as some of the very great ones of the past, will reduce his timing, which is to say his knowingness of arrival, to a point where he can at least put on a good exhibition, and from this they will further reduce their knowingness, and then not noticing how far they have gone, get themselves thoroughly and consistently beaten. There will be a period, however, when they are fairly evenly matched against their opponents.

Wherever we have been it has always been the same — in England, Belgium, France, Germany, Spain, or here in our United States — rich or poor, young or old, diseased or insane, there has always been the hidden man, woman and child behind the scenes who were helped and who, but did they know it, were contributing to the furtherance of a science. To me, the most important foundation upon which Dianetics and Scientology is built was stated in the First Book — that is, “Man is basically good.” I know of no one who believes this as strongly as Ron does. It is my feeling that this alone in times of contemptuous press, financial difficulties, the betrayal of friends — times when it seemed that all he had built was crumbling to pieces, kept him going, kept him persisting to his goal of helping MAN.

To understand this with any thoroughness, one would have to recognize the intention back of all communication. Creation, Survival, and Destruction is knowingness. When somebody talks to you his intention is to continue in a parity where he can have an interchange of communication, which is to say a game. He takes knowingness from you, and gives knowingness to you, with one form of communication or another. Two soldiers fighting and shooting at each other are using a bullet to make the other man know. What is there to know in this situation? That one is dead, of course, and for the victor, that one has won.

In Phoenix after the fall of Wichita, a producer with whom Ron had worked in Hollywood came to see us at our small apartment. He was offering Ron what would seem to the ordinary man like ice cream and cake for eternity. After picturing this dream in the clouds, he said to Ron, “Now, really, do you think this Dianetics, this research of yours, is worth it?” Ron sat for a very long time — silent, his eyes closed. Finally after what had seemed like hours he opened his eyes, and said, “Yes! Yes I do.” After his producer friend left, I asked him why he had taken so long to answer. He replied, “I was watching pass before me a parade of all the people I had helped, their expression one of hope and faith in the goodness of the future. Nothing can be worth more to me than that.”

It is dangerous, alike, to a thetan, to have too many wins or too many losses. Give him too many wins, and he will correct in the direction of reducing his knowingness as represented by his dexterity, his prediction, his activity. Give him too many losses and he will seek another game, even to the point where he will die and pick up another body. Because the decision is on the basis of knowingness, the decision is always downward. One does not decide upward toward greater knowingness, actually, unless one has the full and complete intention of winning in a new game. If one discovers that there are no wins or losses either to be found in this new game, one will reduce one’s own knowingness, even to the point of forgetting all of his knowledge concerning it, in order to ensure a game.

And that’s the way he is. His belief in the innate goodness of Man, in being able to bring this and Man’s abilities to the fore continues him in his research. It enables him to communicate to anyone despite their physical disability to do so, or any language barrier.

As there is not an infinity of games in progress, one is apt, as he comes down seventy-four trillion years of track, to play out the available games and to put them in the category of “it must not happen again.” One then becomes bored. One is only bored when there is no game possible, from his viewpoint. Actually, all he has to do is become enthusiastic about the game on his own consideration and he will begin to know more about it again.

His preclears are all over the world. The time he has spent processing is too vast to enumerate. Even he does not know the hours; he works and there is no time to him. This used to be very disconcerting to me. I remember one time in Spain, I had spent the whole morning shopping in the market and the whole afternoon preparing dinner on one oil burner and a charcoal fire. This was a difficult process for one used to supermarkets and a gas range. Ron had gone to the park. Dinner time passed. The food got soupy from reheating and the charcoal supply got nil. My patience wilted and I went to the park. I found him sitting at a sidewalk cafe, a middle-aged Spaniard with him. He motioned me to sit down and be silent. He was processing. The fellow had been in the Russian army, had fought in the battle of Stalingrad and then had been forced into servitude in Siberia. His legs had been so badly frozen that they would not bend at the joints. This peglegged walk was to carry him through life and to deny him work because of his slowness. After Ron had finished, we invited him home to dinner. He walked naturally again. His realization of what had happened to him did not come until he walked to the door to leave. He suddenly stopped and began shouting, “I walk — I walk. “

A thetan considers that some form or mass is necessary in order to have a game. He gets into the belief that he cannot create new masses, and so he begins to hold on to old masses, and here, whether he is exteriorized or in a body, we find him holding on hard to old facsimiles, old significances, old decisions, rather than taking on new decisions.

There are many such people and many more — you in the field have not been idle either these five years. Maybe someday we can realize Ron’s Project. Very few know about it, but someday he hopes to have every auditor in the field “who is worth his stuff as an auditor” on the HASI payroll. They would be given some person — someone in high government position, someone in the arts, someone in religion — people who are in the public eye and who supply thousands morale in the forms of good public works, books, paintings, humor, spiritual aid, to bird-dog until they submitted to processing. These auditors could then simply process and promote without depending upon public approval or financial support which is dependent upon public approval. Maybe someday we can accomplish this. It is a goal worth working toward. We, too, will have a better world someday.

The Remedy of Havingness directly addresses the problems of giving the thetan something “to play with.” When he discovers that he can have new masses, he will begin to let go of old masses. It is an easily observed phenomenon while having a preclear Remedy Havingness, that old engrams go into restimulation, go into restimulation and run out, that they show up in front of his face and suddenly explode or disappear. The Remedy of Havingness actively does run out engrams.

It is Ron’s dream and yours and mine.

This process is used from boredom up to conservatism for its best results.

This process is done by asking the preclear to mock up something and pull it in, or mock up something and throw it away. When a thetan is exteriorized, if you want to see him get very unhappy, make him change space until he begins to lose all the energy he is holding on to, and then fail to remedy his havingness. The thetan will become convinced that he is only a thought, and is therefore, by his standards, unable to have a game. Tell him to mock up eight anchor points in the form of the corners of a cube around him and pull them in upon himself. Ask him to do it several more times, and he immediately brightens up and becomes very happy. Why is this? You have reassured him that he can have a game.

The cutting down of knowingness and the Remedy of Havingness have opposite vectors. The Remedy of Havingness will knock out old energy masses the thetan is holding on to, or that the body is holding on to, which tell the thetan he is stupid. The supplanting of these by new energy masses which do not have the postulate of cutdown knowingness in them of course makes the thetan brighter.

When you find a theory detached from a process and not demonstrating itself in a process, there must be something wrong with the theory. Similarly, if what I say here about condensed knowingness being all other things, and the cut-down of knowingness, were not demonstrated in the process of Remedy of Havingness, then we would have to get ourselves a new theory. However, this is demonstrated very definitely. Those people who cannot remedy havingness, wherever they are on the tone scale, can be brought to a point where they will remedy havingness simply by asking them what they wouldn’t mind knowing. The consideration of what they are willing to know then begins to rise.

If you only could see a Black Five operate you would see that his barriers are all erected toward knowing something. Of course he is very afraid of being told something bad, and so doesn’t want to be told anything at all, and when the auditor gives him a command he never receives the command as given, but does something else. He has a block up against knowingness to such a degree that he will eventually permit himself to be pressed into complete inactive stupidity. What are those black screens for? Basically to keep him from knowing. Knowing what? Then one will have to look closely at the definition of a datum. A datum is an invention which has become agreed upon and so solidified. In other words, a datum is to some degree a solidity, even if it is merely a symbol. To get into this state it has to be agreed upon. When it is thoroughly agreed upon it becomes, then, a truth. It is not at all a truth. It is an invention. What made it sure or what made it real was the fact that it was agreed upon. This opens the doors further to other processes.

In order to get the preclear in good condition we would have to put him into some kind of a condition so that he could create. The first thing he is liable to be able to create in auditing is a lie. The word “lie” is simply “invention with a bad connotation.” Society gives invention that connotation because of its anxiety to have a game and to agree, and so be able to communicate with one another.

Thus society frowns upon the invention of facts, yet the preclear’s sanity and continued happiness absolutely depend upon his ability to create new facts. The technique which remedies this is included in “The Creation of Sanity,” number R2-29: “Start Lying.” One can vary this auditing command with “Tell me some lies about your past,” and then keep the preclear at it long enough so that the preclear is able to come out of the complete blur which will follow on the heels of his taking over the function of and running of his memory machines. The invention of data is a step immediately toward the remedy of havingness. Simply asking the preclear what he wouldn’t mind knowing, what he wouldn’t mind having other people knowing about him will bring him into a condition where he can mock up and remedy havingness.

The Remedy of Havingness is the companion process to Spotting Spots, which will be taken up in the next PAB. The Remedy of Havingness, simply as a process by itself, if worked up to by getting the preclear willing to know things, and willing for other people to know things, and run thoroughly so that whole avalanches of masses can pour into him or pour out of him, will actually run out an entire engram bank, and thus is an extremely valuable process.

It has been reported by several auditors that exteriorization was accomplished on preclears by making them remedy havingness and do nothing else for eight or ten hours.

The auditing commands for the Remedy of Havingness are: “Mock up something,” “Pull it in,” until the preclear is doing this easily. Then, “Mock up something,”

“Throw it away,” until the preclear can do this easily. The significance of the object may be added by the auditor with “Pull in an ideal body,” or some such thing, but the actual fact is that the actual significance does nothing for the preclear. It is the mass which counts. The auditor can have the preclear pull things in two at a time, six at a time. He can have the preclear mock up something, copy it a dozen times, one time after another, then pull in the whole mass, but the real reason he is doing this with the preclear should never drop from sight. The auditor is remedying havingness in order to give the preclear enough mass to permit him to discard old masses which he is holding on to and doesn’t know anything about.

[The above was reissued as HCO B 5 May 1972R, Revised 17 January 1973, The Remedy of Havingness. ]