You're training for a graduate designation of Professional Auditor. All right. That is granted to you. You're expected to go forward from there.

This is the second afternoon talk on the Professional Course. We're continuing a description here of Scientology 8-8008 and the essential elements of this technique.

There is no large, wide demonstration of use included in that. We have to be fairly sure you can get results.

We have an overall technique here which is quite embracive. If you think this technique is insufficiently complicated, I'm very sorry. If you think it's too simple, that's probably what's wrong with it — because its elements are very, very simple.

But your next grade up from that depends upon the use you have made of it. It depends upon your having gotten very wide usage out of it, and so on. Training in this field is not really a finite affair; it doesn't just suddenly start and stop. You get to a certain point where you know theory and practice. And then there's another point where you are practised in being able to practice. And then there's another point further than that where you're practised in being able to practice in a great many areas of knowledge and beingness. Now, we'll take all those things in due course.

You take a gradient scale — a gradient scale on creation and destruction of all dynamics, all personalities, all beingnesses with which the person is surrounded, and get this one: all facsimiles which he is bothered with — and you create and destroy those objects in a totally creative manner in his own space and time reference.

And I want to give you the limits of what a professional auditor is expected to know.

Now, this technique does not — repeat, does not — include Straightwire as we know it, the running of locks, the running of secondaries, the running of engrams. It does not handle them on the reduction basis of Dianetics. It is not even vaguely interested in erasing anything by repetition, so on. These are no object.

You have a mimeograph sheet. Has that mimeograph sheet been issued to you? Has this class had this mimeograph sheet? [See Standard Operating Procedure for Theta Clearing in the Appendix of this volume.]

Now, you should know that an engram can be contacted by an auditor in the preclear and it can be run through several times and, if it is early enough on its own chain, that it will desensitize. In other words, the energy in it will wear out enough so that the engram is no longer effective. This is true also of a secondary. Now, you do that by contacting the exact perceptics in the engram.

Male voice: Here's one.

Now, that is a process. That is a process which got us there. It works, that process — it does. We graduated from this into handling actual facsimiles simply as energy, because we found that the facsimile was on a ridge. All these ridges, they were electronic barriers, you might say, which surrounded an individual or were glued to his personality. You might say they were actual electronic entities — and they were entities too, by the way. The entities you hear about are just these ridges.

Another male voice: Yeah.

A ridge is a more or less chaotic but solid mass of energy which through its solidness has become timeless.

Another male voice: Yes. I did issue them.

The material universe is here and is this solid — because it is so solid, it is so far below apathy that it is timeless. You understand how that could be?

Do you have them?

If you'll notice that a preclear who is in apathy has a very sticky bank — very sticky. Well, if it got just a bit stickier it'd be actual matter. Well, this stickiness is made up of ridges, and these ridges can become more and more solid, and more and more solid. Now the more solid and the less free energy is, the less time and space there is in it, so it becomes timeless.

Male voice: Yes, I think so.

A preclear has an incident, one part of which is apathy. You find this incident in restimulation — that is to say, you find it riding in present time with him and having a command value over him. And what is the other characteristic you find out about? You find out that the thing is practically solid. The point where he's stuck in it is practically solid. Well, that point is timeless. It is so solid that it is actually — acts like a sheet of cellophane or a — that would be the best comparison; it just doesn't destroy.

A mimeographed sheet. One sheet of paper, and it's got all the lists of everything on it.

The least destructible material is MEST. It's the least destructible material that we know about and it enforces itself on the preclear because it can't be destroyed. If it exists, it exists, and he can't do very much about it.

Now, we're expected to know the definitions of each one of these and how each one of these items on this sheet integrates into a whole subject.

For instance, you would be appalled if I suddenly said, "All right, now this is a student exercise for today. You there, I want you to take that chair and I want you to reduce it."

Now, something is being asked of you here which has not been asked in the humanities. And man has gotten into a very sloppy habit with regard to the humanities. Nobody knew! Nobody knew! And I don't care how you want to compare this with psychoanalysis or compare it with ditch digging or do comparisons of lines, the point is that nobody knew; that's the horrible truth of the matter.

The fellow would say, "Well, you can't do that."

Your boys out there now, having valuable and important cases put in their hands, training allegedly good, and working in the field of the mind, do not know! They do not know anything. It is just fabulous! You haven't had that experience, most of you. I did not know that this condition existed until 1948 – it was so far outside my ability to grasp idiocy. And you know, you have to have a special ability to grasp something idiotic. It's remarkable. But you'll notice the tendency in yourselves of trying to make something sensible which is idiotic.

Oh yes, you can. If he was in good enough shape he could take that chair, molecule by molecule by molecule by cubic millimeter by cubic millimeter by cubic centimeter and we wouldn't have a chair.

Somebody would put in here something with a lot of dials and meters on it and with a couple of lights that flashed on the top of it. And if you walked in and you saw that thing sitting in the center of the floor, why, you'd probably have quite a little discussion amongst yourselves as to what the purpose of this thing was.

The actual fact of the matter is that energy can form into a solid mass. It can form into a solid mass and, having formed into this solid mass, can then be unformed.

You'd have assumed something very strange and that you didn't really have any right to assume – and that was that it had a purpose. Or that it knew anything or could do anything. The truth of the matter is it simply might be a gadget with some dials and a couple of lights on top. And what is its purpose? None. Why was it built? Well, maybe it was just built to use up some meters and some lights that were lying around.

Now, the material universe has this conservation of energy. I think that's just one of the rules of the game. You're not supposed to destroy something in the material universe.

And yet you would be surprised how man has strained his brains, has gotten down and just ground without first asking "Does it have any purpose? Is there anything back of this? Is there any reason back of this? Or is the reason back of this a logical or a good reason?" Instead of going back and asking that, he takes the accomplished item or datum and goes forward from that accomplished item or datum just as though it had a reason.

And you'll notice nearly every preclear has an awful time trying to destroy things. He usually has an awful time. You say, "Destroy this, destroy that." "Oh, no."

Now, you will find him proceeding in the humanities from high- level abstractions which were never proven. He assumes, for instance, that human behavior would be akin to the behavior of mice or rats. He assumes that in psychological laboratories. There is no reason for the assumption. Man is alive and mice are alive, but he has not proven anything beyond that – they're alive. He hasn't even defined what alive is.

Now, he's all right. You get him up to a point, yeah, he can destroy his own illusions or his own visions of things. Now, if you were to turn around to him and say, "Here's a breadcrumb, reduce it." Well, he's perfectly willing to take out a match and burn it or go by the rules of the game.

Now, we take off from that in the humanities. Somebody paints a picture. Gorgeous picture – it has an emotional reaction upon you. You look at this lovely thing and: "Now what was the reason he painted it?" everyone wants to know. Well, that's a funny thing, but there doesn't happen to be any reason in the field of aesthetics. The battle in aesthetics is Why? and What is the reason? and There it is. There isn't any point in it. There doesn't have to be a point in it; that is not demanded in the field of aesthetics. So you have such things as art critics who write very logically on something where there is no logic. The essence of aesthetics is a wide differentiation – the very essence of it – not logic.

And you say, "We're going to destroy this by a different set of rules and that set of rules is just expand and contract that piece of matter until it turns into free-flowing energy and flows away and disappears."

Now, I showed you these three categories of identification, association or similarity, and differentiation. As you go up tone scale, you'll find one getting further and further toward differentiation. Therefore, to go up tone scale one must be further and further able to differentiate.

And he'd say, "Oh no, oh no, that's — that's beyond my capabilities." Oh no, it's not.

Now, we have, through lack of differentiation in the humanities, fallen into a very, very sloppy habit of thinking here on Earth. We think nobody knew, so anything goes.

You're asking him to do exactly the same thing when you ask him to "Pick up a ridge. Now expand and contract it until it's gone." You're asking him to do the same thing on a lesser magnitude when you say, "Pick up this heavy engram, heavy effort engram. Now work it one way or the other, perceptic by perceptic, until it's gone." You're asking him to do the same thing.

I was reading in a magazine the other day – somebody writing from the "Pathetic Foundation" or something – a guy I... Once in a while I used to try to get him to get me to process him, because we used to have trouble with this boy. He used to rush in and rush out, always wild-eyed and so forth. And he writes down and he says, "Well, we finally have figured it out that the real aberration, and all that aberration is" – this was in a magazine a very few days ago – he says, "is a departure from the will of God; a disobedience of what God demands. And when you disobey that, then that's aberrated."

You're asking him to do the same thing if you say, "All right. There's a secondary, there's a lot of grief or fear in it. Now you just run that through and you run that through . . ." You're sort of rubbing it out, like using the preclear for an eraser. And you're just taking this energy and you're just scrubbing it out. And it's the same way with a chain of locks. There's no difference in _these processes.

Oh, by God, let's all go blow our brains out! And yet, guys all around the shop will integrate that as though that's Dianetics or has some shadow of Dianetics in it. Oh, no. No. You see, I told you before that there's two sides to this subject, as far as I talk to you here. I talk to you about data and laws of action, and so on, and I give you my opinion of them. It is pretty obvious to you what my opinion is, but it should be equally obvious which is the data.

The reason why the crumb of bread is fairly timeless is because it's part of the material universe.

This data produces results. It doesn't produce results in one case or two cases. You go down the line with these techniques and you will find that your preclear will respond uniformly to these techniques. One preclear may be tougher than another, one may be less solvable than another, but there isn't anything freaky going to suddenly step in on you. You're not all of a sudden going to find out that you really have to apply a crank to his left foot or something and wind it for a half an hour. Now, that's the field of what was called the humanities – those inhuman methods of controlling people that were laughingly called the humanities.

The reason why a piece of granite lasts longer than a piece of sandstone is merely that the piece of granite has more mass and less time in it. So it lasts forever.

You place somebody in time and space and place him in time and space and place him in time and space and don't let him place anything in time and space, until he's finally in apathy, and then you book him up to a machine and let him pull a lever. Or you hook him up to a desk and let him make a certain motion with a pen. You got him. You got him nailed on the time track with possessions and necessity. You've got him in a body that will die unless he fits it into his economic system. And this was what was called "humanity."

At the top end of the scale we have theta imposing time, space and energy — but time and space. So the theoretical top, top, top of the scale with which we're working at this moment is imposition of time and space and the bottom is imposition of energy.

All right. What we're studying is a series of laws – we're not talking about general value, but we're talking about they have the same level or same activity of application as any other natural law. You'll find these things don't go varying on you. They are natural laws.

Now, we've got: Theta imposes time and space. And what does matter do?

Now, very few people have the habit of either studying or looking at precision. It's not very well known and it certainly does not exist in what were called the humanities, but it existed in physics. It existed to a lesser degree in chemistry, but it did exist in chemistry. You put sodium in water in chemistry – you put sodium, a little blob of sodium, in some water – and it'll go bang! And you take some more sodium and you put it in the water and it goes bang! And you take some more sodium, you put it in the water and it goes bang! Now, that's what I mean by a natural law; it's a universally applicable law.

Matter does not impose time and space. It simply goes crunch. It cannot locate itself; it is in chaos; it is without direction. It just wanders and stumbles and fumbles and bumbles around, just wonderfully. And unless theta comes along, directly applies itself to that piece of matter, it goes by these chaotic mischances and averages and so forth which are called the science of physics.

Now, in the humanities, it worked this way: You took the sodium and you put it in the water and it went zzzt! And then you took some sodium and you put it in water and it rang a bell. And then you took some sodium and you put it in some water and you had ink. And then people stood around and looked proud.

'We have brimstone and it will combine with sulfur." Now that's chemistry, but those are actually — are just little discoveries there. They find out that pieces of MEST act differently when combined with other pieces of MEST. And this is a wonderful study, don't get me wrong. There is nothing wrong with that study. I recommend it by all means, that it should be studied sometime when you don't have anything to do. If you get so bored, that you just — go and study these combinations, because the second you start studying them you start validating this mischance, this adventure, this completely chaotic, bumbling, unthinking, undetermined, roll around and fall this way and fall that way.

Now, when we say "You get your preclear to locate something in time and space – his time and space," that's what you do. You don't locate him in energy sometimes, and you don't locate him sometimes in Rolls Royces, and you don't locate him sometimes with a spade in his hand – you'd locate him in time and space. Time and space.

Don't start looking at the planets and the suns as you have in the past and say, "Isn't that wonderful?"

When we say gradient scale, we say it goes from nothing to almost nothing, to almost everything, to everything – with all the stops in between, and it doesn't have any missing stops in it – and that is a useful scale to you.

I'm asking you to change your plane of reference. "Isn't it wonderful how those suns stay there and keep shedding that brilliance, and how those planets go round in that exact order, and it's just wonderful how all of this takes place, and how flowers grow. And oh, this is so mysterious and this is so wonderful and, boy, am I an atom compared to that elephant." Because you can do the same thing on a different set of laws.

It perhaps is bad taste for me to mention the fact that these laws are precise. It would be if they were my laws.

It isn't wonderful, really. It's remarkable, which is an entirely different thing. It's remarkable that a bunch of guys could get so doggone monotrack and so unimaginative as to let the laws of inevitable average, you might say, of all illusion, take place.

Now, we have moved in on the science of physics and have gone over the top of the science of physics. And we can do, with our information today, more with electricity than has been done with electricity. Nail that one down. You are studying in advance of the electrician; you will know more about energy when you finish up than a nuclear physicist knows. It just happens that it's simpler. But the laws that fall into line are not unknown in other fields. They're not unknown, they're just not evaluated and they're not lined up. And if all of this thing was a dream-up out of the blue and it rested solely on my opinion, yes, you could walk around this material and say, "Well, maybe," and "I guess," and so forth. But if you do, it'll bite you – because it's been tripped over by about a hundred thousand human beings to date.

And if something like — supposing you heard an after-dinner speaker and you — maybe you were secretary of the club and every meeting he made a speech and he told the same joke. And you were secretary of this club for five years and there was a meeting every week, and he told the same joke and he told it in the same words. How would you feel if all of the members of the club, every time they heard this joke kept saying, "Isn't that wonderful? Isn't that remarkable?" Well, that's just about the same thing.

The chair of physics at Columbia took one look at the first book – as imprecise, really, as some of the portions of that first book are – and he had to come right straight over to New Jersey. He was upset! He was really upset! Here was a man who was trained in precision thinking who had suddenly, to his horror, gazed upon precision law in the field of thought. And he spoke of it in the terms of "the diabolical accuracy of your predictions as to what will happen when you do thus and so." He was offended. The reason why he was offended: he realized that somebody existed on Earth that could probably take him apart the same way he could take apart a radio set. That would have been unfortunate if it were true. We're dealing something that's a little harder to get up on a higher level of that.

You get this MEST universe bumbling along. It's actually not anything like a perfection. This Earth, for instance, is supposed to be a sphere. And it's not a sphere — it's a spheroid, but it's an oblate spheroid, to use the proper solid geometry term for it. It's flat on top and it bulges at the equator, and if it spun the other way it would get flat someplace else, and it's a very irregular sphere. Some places the crust is forty miles thick, someplace it's many hundreds of miles thick. It might be that there's molten earth just forty miles below you here, that you're living on this thin crust, but other places it's very thick and goes practically down solid to the core.

But all this is leading just to this, and that is, that when you're studying this you're studying a law. And if you look at this law... Let's say it's in the field of physics and it's the law of "What is power?" Now, power means many things in the humanities, but it means just one thing in physics. And when you say "What is power?" now you know the definition What is power? Or you say, "What is inertia?" Now, you can observe those things, you can observe them very sharply. And your ability to use them is your ability to define exactly what's said; that is your ability to use.

The Mississippi River, for instance, and the Nile River — the Nile River runs downhill but the Mississippi River runs uphill. Now that's quite remarkable. It's just because of these wild gyrations — I mean, they're wild! Just because they're repeated all the time, it does not say immediately that they're wonderful. They're wild. We've sort of hypnotized ourselves, in the universities particularly, into believing that all these things go according to a perfection. And they don't.

Now, I can walk into a physics class down here – somebody's teaching physics and the first semester is practically gone – and we look at the students, and some of the students say to us, "Well, I'm getting along fine." Some of them say, "Well, it's sort of vague and I have trouble with this."

There's supposed to be a planet out here in the fourth ring, and there isn't. There's a bunch of chips. You go out and look at the sun. That sun is supposed to be in perfect condition. Actually it's a huge atom bomb which is burning for a long time and it's got holes in it, oh boy! The regulation burning surface of the sun is tremendously variable. It must vary by hundreds of thousands of degrees centigrade around the surface of the sun.

You say, "You have trouble with what?"

There probably is no back side to the moon. If you were putting together something perfect . . . When I say there's no back side, there's a hole back there. The moon is very off-balance; the same side always faces Earth. It's just rocked down and been stopped by gravity until that happens.

"I have trouble with... Well, all this stuff about steam engines, and so forth – figuring this out about steam engines. This is just silly – I mean the stuff about steam engines – because I can't figure this stuff out about steam engines and I never was able to figure out anything what happened with these steam engines!" And he's kind of mad about steam engines.

Now I'm not berating this, but I'm just saying let's kind of come off the awe level on it, because you could do the same thing. And that is, of course, subject to your own test. You just have to take my word for it for the moment.

You say to him, "Hey, what is a British thermal unit?"

But it's an accumulation of created energy. And if you accumulated enough energy and if you held on to it hard enough and if you were such a capitalist, if you were so vested interest, so status quo, that you even had a law passed saying that at no time would any of this energy deteriorate but it would only convert, you were just going to get more and more and more matter — you would get what? You'd get an expanding universe. You would get one that's terribly solid and you would get one which was bungling along in a chaos, unregulated. It would have been set up once and then it just keeps on going, keeps on going, accumulating more, accumulating more, accumulating more.

"Oh," he says, "it's a... Tsk! Uh... it's something those British have! And we have something different." And then he'll give you this terrific, imaginative rundown on the thing.

And you get a being who comes into this space-time reference. That being is theta — he's a thetan. He is able to impose space and time, and furthermore he can create space and time, and in addition to that, he can place created energy in spaces and times which he creates. Now that is a very, very remarkable — a very remarkable skill. And that is observably with you — observable, very observable.

And you say, "Well, what's a calorie? Does that have any bearing on a British thermal unit?"

And when you start running this technique 8-8008, it will become more and more plain to you; because you don't have to go up to the level of making the space and time, and creating it, and creating a universe, to prove to yourself that you can. You observe it on this low echelon.

"Oh no, they'd be different things; calories come in food."

If what I'm telling you isn't true, then there'd be no reason under the sun why 8-8008 would have the fantastic effect on the preclear that it has. Tried techniques, techniques, techniques — we've got more techniques than anybody ever heard of in the field of the mind.

And you say, "Where the hell have you been all this semester!" That's just what you'd ask, because a British thermal unit is exactly so many heat units. And you measure that by raising the number of pounds of coal necessary to raise the number of pounds of water – it's 776 foot – pounds of energy. (Let's see, I have to go back over that.)

In any month, in Dianetics, we accumulate more techniques about the mind than have been invented in the last five thousand years. In any month. It's just fabulous.

How many pounds of coal is it to raise one gallon of water one degree Fahrenheit, I think it is. Whatever that is (look it up somebody, next time, and tell me), it is the basis of measurement of steam engines. But we know what a calorie is. We know what a calorie is. That's a unit of heat. Again, we have precision units. It has numbers in it. It says so-and-so and so-and-so.

If you want techniques, if you want phenomena, you could fool around and fool around with this, because why? It isn't any compliment to myself or to researchers in this. It's just the fact you get out on the main line and the material keeps accumulating and accumulating, and you get bigger and bigger bins and there's more and more material; and nobody is evaluating it because you say, "Well, that's — that's — we'll look at that some other day."

Newton's law of inertia is an interesting law, a fantastically interesting law. It says that "the tendency of a body is to remain at a state of rest or a state of uniform motion unless acted upon by outside forces." Ding-zee-abrhra-bong! And that's inertia. And that's all inertia is, and it isn't anything else.

It's not important right now because we're after this: We're after bringing up the capabilities of a being. So we want to know what a being is and then we want to bring his capabilities up to that ideal. That's our ambition.

If you've got a little ball and it's running down here on a frictionless line, and so on, that ball has the tendency to remain in that state of motion unless something stops it. That something can be friction, it can be gravity, it can be your hand.

So we find out that the ruddy rods go off on the gammawhoogits and that people can do an ESP while standing on one leg at Piccadilly Circus and we find out all these other interesting data.

Newton's law of interaction is "For every action there is an equal and contrary reaction." There's nothing to this; I mean, it's just zing! You take a look at it, you say, "It's a number of words" at first. And then you say to yourself, "Well, let's see, could I think of an example of this?" and you kind of get it unscrambled. And then you say, "Well, let's see, for every action there is an equal and contrary reaction. Let's take a croquet mallet and hit a croquet ball. Well, the croquet ball goes out that-a-way. Well, I guess they mean the mallet. Oh. The mallet is hit by the croquet ball as hard as the croquet ball is hit by the mallet. Hm, that's interesting. Never thought about the mallet before. So you've got that sort of an action. And then the croquet ball is hit by the tree it runs into as hard as it hits the tree. Ho, ho. Law of interaction."

We also find out that a preclear pulls a ridge off of himself — we wonder about the actuality of these things sometimes — he pulls a ridge off of himself and I tell him, "Well, all right. Now where do you want to dump it?"

Fascinating, but what do you know, those are a couple of the basic laws of motion. The third one is the law of acceleration. But here are your basic laws of motion. They don't just happen to apply to Earth or apply to the island of Palduvia or apply once in a while when a psychiatrist gets around to it. They work all the time on any planet anywhere. Anywhere you've got matter, energy, space and time you will find these three laws of motion operative. And you start to build something that has something to do with motion in an ignorance of these three laws...

"Oh, I — there's cats all around the backyard here, there's several cats out here."

Do you know why we didn't have a steam engine before Isaac Newton? We had some things that went whirr-clank-boom! and took the engineer with them. Or why we didn't have airplanes and why we didn't have railroad trains and all kinds of other things here on Earth? Because nobody knew the three laws of motion; it was simple as that.

"Well, all right, dump it on a cat."

All sorts of superstitious and wonderful things existed. Oh, just wonderful. There was the caloric theory of heat: Heat was really a fluid. And although you couldn't pour it from one glass into another, it was a strange fluid and it had various limitations. And it sort of ran uphill; it kind of defied the law of gravity. But that was all right, it was still a fluid! And a student of those days would have been flunked flat if he had dared say that heat was not a strange and mysterious fluid which got poured around.

And you hear this piercing scream out in the backyard as this cat gets a ridge dumped on him.

Actually, heat is – demonstrably – heat is a transfer of vibration. Heat is something which is an increased motion. And then, as it touches other things, it increases the motion of other things, the speed of motion of other things. And that speed of motion is such that, when you, for instance, introduce your delicate little finger onto something which has had its motion motioned up the line to red-hottedness, your finger doesn't like that much motion and it has a tendency to come away from there real quick or cease to exist as a finger. It's very positive, very positive in its definition.

And you say, "Well, that's very amusing. Dump another one on him." "Oh, I don't want to; that really upset him."

And at the risk of seeming terribly didactic and very mean – and I wouldn't for a moment be didactic or mean about this sort of thing if we had the next twenty years to kill on this subject. Just for the sake of speed – just for the sake of speed – when we run across one of these laws (there is a finite number of them, they aren't very many), we run across one of these Axioms, or something of the sort, take the thing, look at it. Don't examine it to find out whether or not it confirms your superstitions; we're not interested in your superstitions, we're going to wipe them all off anyhow. But we'll process you down to nothing if you persist in that line! I mean...

"Well, dump another ridge out there."

You just take that and look in the real universe, or in your own imagination, or in something, or in some energy level or whatever it applies to. Take a look at it and then say to yourself, "Let's see, how does that apply? How does that apply? Let's see, can I get an example of it? Can I get an example of it?" And you get an example of it. And you get this example of it and you think this example over. And then you say, "I wonder – let's see – how that would apply to other people and other things." And as soon as you see how that will apply to other people and other things, you own it. It's then yours; that law is then yours. And until you have done that, you could memorize it and memorize it and parrot it and parrot it, and all of a sudden there sits your preclear: Your preclear is screaming. Your preclear is screaming loud enough to be heard two blocks down the street. And don't think a preclear can't scream that loud, because they can. I have had neighbors from two blocks away sending the police down to see what was happening, and all I had done was get this preclear into a light engram. I didn't ever know before Dianetics that the human voice had that many decibels of sound in it.

Scream! Another cat!

Just recently I was processing somebody and we got a couple of those, didn't we? It's a case, a specific case, known as a screamer. The person is not too well off when they do this sort of thing. But I have seen a Foundation just so shaken to the core by somebody having processed a screamer all morning... Gee! But the human voice just can't stand the strain, that's all. And after you bring them up to present time and they're out of the session and everything, they walk out and they're smiling and cheerful and they're all happy.

Somebody walks into the room where you're doing the processing and he says, "Did you hear that noise outside?"

All right. There you are. And you're sitting there, and this preclear has just hit eighty decibels, or whatever it is, and high G: Boy, that is not the time for you to take out a book of rules and look through and start wondering, "Let's see. What is the exact definition of a secondary? Let's see, what is a secondary? That means the thing you run second? Oh, that's what I should have done second in the case. Well, it's called a secondary, so I didn't think it was important. Oh, I guess that must be what's wrong with him. Or maybe... maybe... maybe he's got demoniac possession! Let's see, did Ron say something about demoniac possession? I'm sure he did. Or was that something I read in an old book? Let's see..."

And the preclear and you say, "Didn't hear anything. Did you hear something?"

Well, boy, if you get something like that on your hands and you're in that state of unknowingness, you want to watch out: Because that's the only time you blow up as an auditor. Other auditors will sit around unsympathetically running it out of you probably for a couple of days. It's just whether or not you know the definition.

This is very interesting, isn't it?

Now, in order to know a definition you have to speak a language. And there is a language called Scientology. There's another language called algebra. There's another language called French. There's another one called English. There's another one called MERSIGS, which is merchant signal codes. There's another one called naval codes. There's another language called International Morse. There's another one called International Semaphore. These are all languages. And don't make a mistake on this; they are languages.

All right. Then, we've got right there the source of animal magnetism. Ho-ho! This is the big curiosity all down through the years, animal magnetism. Can you regulate the behavior of an animal? Yep. Yep.

You walk in the room, you want a chair. And it's in France, and you want this chair and you say, "May I have a chair?"

I made a couple of tests on it. I was making a cat hungry. The cat wouldn't eat, so I just kept making the cat hungry, so it'd eat. I'd tell the cat to go eat, just to be conversational. But I'd spot a beam on the cat's motor controls and so forth and I'd think, "Hungry, empty stomach," see? And the cat would sort of look haunted for a moment and go over to the dish and start chomp, chomp, chomp, chomp. And this was a very finicky cat that hitherto would never eat. Nibble. Animal magnetism.

And they say, "Comment?"

So, there's — anybody who wants to wander along this, like you walk through a bookstall, he can find himself just — oh! just boundless material to work with.

And you say, "May I have a chair?"

Well, let's do animal magnetism. How would this affect animal husbandry?

They say, "Comment?"

A lady popped into the Foundation one day not too long ago and she says to me, "I have just invented Dianetics for dogs," and she says, "I'm — I just invented it."

And you say... And they say, "Mm!" That's silly, isn't it? Well, that's because you didn't know the French word for chair, that's all.

And I said, "All right. What do you do for a dog?"

And by the way, you very often use the oldest techniques there are. Preclears will come in to you and say, "Yap-yap-yap-yap- yap."

"Oh, I don't know. I've just invented the fact that you could apply Dianetics to a dog, and I am a dog breeder and I'm going to apply this so that I get better dogs." "Well, yeah. But what are you going to do with it?"

And at the end then you say something or other, and they say, "Yap-yap-yap-yap-yap"-same yap-yap. And you explain that away and then they say, "Yap-yap-yap-yap-yap."

"Well, I don't know yet, just give me some time. That's my profession, that's what I'm going to do with it and goodbye."

And you say, "What do you know! This person is a dramatizing psychotic running the recording of a prenatal engram." You know that, you'll have his skin texture, and so forth, and that's what he's running. Unfortunately, that's what you run.

And I said, "Goodbye."

Here I sat one time in Phoenix. I had a preclear, I had these brand-new, glossy techniques, all polished up with the dials bright, and so forth. And he sits down – and I'm just itching to run these on somebody myself. I'd been watching a couple of auditors that were researching on the line, running them, and so on, and I just – all set, see?

I don't know, maybe by this time we have dogs that will talk or play the piano, or maybe they've all become very stupid or — I don't know what's happened to these dogs.

And he says, "Yap-yap-yap-yap-yap."

But there's just more of that sort of thing has happened along the line. You can wander, in other words, through this material, but we want a beeline.

And I say, "Well, all right."

Now, the beeline lies in the direction of enhancing the ability of theta and devaluating the ability of MEST.

And then he says, "Yap-yap-yap-yap-yap-yap."

Now, if you can balance your preclear — your preclear has become really unbalanced. He's over there on the MEST side of the ledger, and the MEST side of the ledger can determine nothing. It has no determinism; it places nothing in time and space of its own.

And "Oh, no. Oh, no."

A planet blows up or something, and it runs into another chunk and that runs into another chunk and it scatters around somehow and that scatters into another . . . You see how random? Very, very plus randomity — no determinism about it. You never heard of a planet saying, "Let's see, I don't think I will blow up, but if I do blow up I'll put it in the left-hand pocket over there and make a billiard on Mars." No, you never had a planet thinking that. What you just had was a great big unmanageable piece of MEST go kaboom and then, sort of, the sun has a pull which is there because it's a built-in characteristic, and something else has a pull and it sort of wanders around. Just happenstance.

What he was saying was specifically this, and this is the one: "Well, I've just got to get rid of it. That's all. I just don't know what I will do if I don't get rid of it. And it's something I've been thinking I ought to do for a long time, but I kind of have a moral feeling about it – like maybe I shouldn't get rid of it, but really I ought to get rid of it."

Blow up a test tube full of goo in a laboratory and it never thinks what part of the wall it's going to spatter itself on — never thinks about it for a moment. It doesn't put anything in time and space, much less create some time and space.

And you say, "Well, we'll try to run it if we can," and so forth.

But a thetan has this other characteristic which is the reverse of that. Your thetan could do this. He could say, "All right. Let's see, first let's create a space area. Now let's say this time area is so-and-so. Now we'll create a test tube and we'll put it full of goo and what we want is a big purple spot just under the lampshade."

"Well, really, I've got to be rid of it. But I have been arguing with myself about it. I don't know whether I ought to get rid of it or not, because it just doesn't seem moral to me to get rid of it."

Boom! He's got a purple spot under the lampshade and that was what he wanted. Now he'll take apart the rest of the thing and take the purple spot .. . No reason particularly to do this, but what he could do is choose the time and space. Now he could do something else with that purple spot. Now he could put it in another space area on another time stream. Now, that's your theoretical capability. He could take a universe and put it on another time span. He could do this, theoretically.

You say, "Well, if you just think this over for a moment. Now, let's get..."

Now, how do we know that he could do this? Because we've seen him do it? Partly, yes. And the other thing is, is that when we grant the fact that he's capable of doing this, we are suddenly cognizant of ability in processing.

"Now – well, really, do you think I can get rid of it? Do you think it's all right for me to get rid of it if I want to get rid of it?"

When we suddenly say — we say, "We're going to slant our processing in the direction of this capability," what do we get? We get a preclear getting over this and that and getting better, and good shape this way and that way, with great rapidity. But as long as we follow only the happenstance laws of energy, as long as we only erase engrams, we are still agreeing with the MEST universe and we are heading in the capability of MEST.

And you say, "Oh, no. Mama in doubt about having an AA done. There it is: prenatal." Honest, we left prenatals clear back in 1950. Nobody runs any prenatals anymore, and yet here sits a preclear who doesn't know anything about Dianetics at all who insists on dramatizing this prenatal!

So we mustn't head in the direction of MEST at all. What we've got to do is head in the direction of the highest level capability of theta which we can discover; and that highest level capability at this moment happens to be location of space and time and energy, creation of space and time and energy, creation of matter and relationships, conservation of all of these things and destruction of all of these things — destruction of space and time and energy, and energy forms in space and time, on all dynamics. It's very interesting.

Now, what can you do about it? You use Technique 80 on it. Only he doesn't want to use Technique 80 on it. He never heard of Technique 80. He doesn't want anything to do with it. He wants to run a prenatal. He just thinks if he could get rid of it... So what do you do? You start him in on it and you run it. And he gets well!

That is the direction toward which we aim our processing. Now, we want to make our preclear capable of doing this, so that any technique which we invent — any technique we invent to accomplish this — is going to be a valid technique, if it is oriented. Now, that's what's known as orienting a technique. What is the technique designed to do? And if the technique is designed to accomplish any of the points which I've just gone over, it's a valid technique — soon as you apply it, it'll work.

So you say to him, "The somatic strip will now go to the beginning of the incident." Well, don't you be sitting around wondering what a somatic strip is. You learn your language. What's a somatic strip? Well, it's an old term, and so on, but it's there! It's there, and it's the only set of words – somatic strip – which describe this thing that is there. You could call it your focus of attention, but that isn't it. It's some kind of a preselector device that gimmeygahoodjits back of the whatchawubs, or does something – you don't know quite what it does. I don't know what this thing does myself. You tell somebody "Your somatic strip will now go to..."

You just figure out a technique which will let somebody switch around time. This little boy is in bad shape. He's sick. And you say, "What am I going to do for this little boy? He can't run engrams, he can't run locks, I can't get in communication with him to do very much of anything. What can we do with him? What can we do with him?"

And he says, "Zung-zung-zunt, it's there."

You could just take one point and you could invent yourself a technique. You'd say, "We will improve his command of time."

"Now, the first words of the engram will flash." And they will. And he'll be back down the time track a dozen or a dozen million years – wherever you told the somatic strip to go. That's what's fascinating.

There's thousands, hundreds of thousands, billions of ways you could do this. You say, "We'll improve his command of time."

Actually, what it is, is you tell the thetan that he knows this and to focus his attention upon it. But if you call this a somatic strip, your preclear says, "What is the somatic strip?"

He's stuck on the time track someplace or he wouldn't be sick. What do we do for him?

"Well, that's something that locates aches and pains and incidents."

Well, there'd be very interesting things. You just — we could take up any of these. We could take up space, we could take up energy, we could take up any of these points and give him a command over them. Give him a command over anything, no matter how tiny it was, here's a gradient scale. Give him a command over something. He's lying there, helpless.

"Oh, yeah? Well, all right."

Get that characteristic of illness. In illness, the being is helpless in handling space, time, energy and matter. Now, this is not a symptom of his being sick. This is the cause of his being sick. He has in some fashion become helpless in handling space, time, energy. He's become helpless in creating, conserving, destroying, altering space, time, energy, matter — either of his own, of the MEST universe, or somebody else's universe, or several somebody else's universe. You can't get into communication with him very good.

"Now, the somatic strip will go so-and-so," and it goes – kaboom! This surprises you.

You could do many things. It'd depend on how inventive you were, what you did. There just could be thousands of techniques. Here's this little kid lying there helpless. What do you do with him?

But you're learning a language and the language is called Scientology. And if you are drifting around anyplace, if you wonder what these laws are all about, if you're not quite sure of what is taking place, it's because you don't speak Scientology. So you come into the room and you say, "Give me a chair," but nobody there speaks anything but Scientology.

Well, just one turns up just to mind because I mentioned it the last time I was talking here: Clocks driving the kid to school. "You want this kid to get well, huh?" you say to Mama.

And they say, "Comment?" or "Somatic strip?"

Mama says, "Oh, yes, my darling baby, I — poor thing, poor thing. Sympathy, sympathy, sympathy, drool, drool, drool — I'll run and get something for him; I'll convince him he's helpless, one way or the other."

And you say, "A chair, a chair, a chair."

And you say, "Well, now where — you don't mind, then, sacrificing a pound or two?"

"Never heard of it."

And Mother says, "Oh, no, no, no, nothing," and so on.

Psychoanalyst comes in and he says, "Give us your libido theory."

You say, "Where's the clock he goes to school by?"

And you say as a Scientologist, "What? What? What?" You see, you have to learn psychoanalysis to talk to a psychoanalyst. This is necessary. It's true! It is true! He won't learn your language, you learn his. And it's quite a language. There's a lot of language to it.

"The clock? Well, oh! that's — that's — sacred piece of MEST. It's up there on the mantelpiece."

We only have one bridging word, and that is the word transfer. That is used in psychoanalysis and it's used in Scientology. And in Scientology the word means "the incident or a type of incident wherein the thetan is snapped into a head." It is a specific incident.

I say, "Well, give me the — give me the clock."

The psychoanalyst calls it, amongst other things, the feeling the patient gets by transferring to the psychoanalyst, and so on. And it's very interesting. But what he's really doing, probably, is restimulating something or other so that the psychoanalyst, after all, is the head – or something. I've mocked this up and tried to figure out just exactly why this worked that way, and that seemed to me to be the way it worked. But that's just opinion.

"What are you going to do with it?"

That's one word that bridges. All of the rest of the words are different. You might as well go to Turkestan and try to be understood as try to go into the world of psychoanalysis and be understood when you're talking Scientology – and that's on purpose!

"Well, never mind. You said you could put out a pound or two. Would you rather put it out on pills or a clock?"

We didn't ever try to reevaluate a single term which existed, but have tried, by the process of converting adjectives into nouns, to form a descriptive language which was exact and definite in its meaning.

All right, we got that. We put this clock on the bed. We attract the kid's attention to the clock and we direct him to take the clock and put it over here on the bed and we direct him to put the clock closer to him on the bed, then we direct him to put the clock further from him on the bed and then we make him put the clock on the other side of him. He'll start to brighten up. Why? This thing is his boss.

There are no hazy words in Scientology. When you say TURN NINE in Scientology, you mean turn 90 degrees to the right. It's that plain.

All right. Next step on the thing: Show him the back of the clock. Let him vary the hands, change it, put it a half an hour later, an hour earlier, fool with it. He's in bad communication, you understand? I mean, you've just got a tactile and you can get his attention and he feels very apathetic about the whole thing — he'll start to brighten up. It'll be unintelligible to anybody else why he's brightening up but he'll brighten up. You can guarantee that because you're on the main track of processing.

There's only one really coined word in Scientology and that's anaten. I didn't make that word up. It's of limited use, but it means "analytical attenuation" or "a shortening of awakeness." It's going blotto; it's going unconscious. And that is anaten and that's a composite word. And it was dreamed up by a doctor and a nuclear physicist one night when it was very late. And I woke up the next morning and found this had been incorporated into an article and one of my words had been changed in the article and this other one substituted for it, and so it became a word. And here it is, it's riding there, but it's really the only example of this – of taking four or five words and maybe coining one word out of them.

So after you've fooled around with the clock and you put the clock on the floor and you put the clock up here and there — you'll have him sitting up on the bed in a very short space of time, and you have him put the clock up there. Then have him take this clock — take this clock and choose some instrument of his own desire and have him smash the clock. And then have Mama give him a shilling because he smashed the clock.

The rest of them are either entire makeups or they are adjectives turned into nouns. And that's a good way to make a new language, because the language then looks kind of familiar; people are used to pronouncing words of that character, but they're now nouns. And do you know that there aren't very many words in that language? There are less than eighty words in Scientology. That isn't very many words. And you get the precision meaning of eighty words and you get the precision definition of each one of these laws which are listed and, boy, you've got it – you've got it. And you can think with it and you can use it.

Now, the kid's going to be well. All. right. The chances — the chances are very good that that's about — that'd be a good process. Why? Because it is symbolically reestablishing his command over time in the MEST universe.

But it works exactly. You want it to work exactly, don't you? Do you want to be able to do this and that to a human being and have that take place? Not this take place. When you want that to take place, you do this and that, and that takes place. And if that doesn't take place, then you do this and that to get that to take place again, and you go through this single cycle to get that to take place, and pretty soon you get it to take place. No matter how rough this case is, it will take place. The manifestation will take place. You want it to work that way.

Now, we have that. What could we do with space? What could we do with space?

Now, let's go even further than that: let's fix up the boss so that he gives you a raise. Let's get very, very common about this whole thing. Let's fix him up so he'll give you a raise. Just that – kaboom! How do you do it? Superior knowledge, superior skill – ought to be pretty easy. All you do is locate the poor guy on the tone scale. From there on, anything can happen because you know exactly how to agree with him. You know how he will go into a state of being a bosom buddy with you from there on.

Well, we could get his little sister's doll house, or something of the sort, and make him change the partitions around in the doll house. Or we could make him force somebody to change the location of objects in his room or give him something of his choice in terms of space — any way we could improve his choice of space, any way we could do so. Or we could do it on the level of possessions. Let's get a possession he does not like and let him dump it. Let's get a possession that he likes and let him have it.

He's at 1.5. When you come in, damn everything. Don't damn him, just damn everything. "Clerks are no good, the shop's no good, the people who work are no good; they all ought to be destroyed. Labor ought to be all blown up. Everything ought to be all blown up; it ought to be destroyed. Motion is taking place; it ought to be stopped," so forth. And you'd be surprised. You wouldn't think that talking to somebody like that about his business would get you anywhere at all. And the first thing you know, he's just: "Gee, there you are again," and is he glad to see you. He'll make you a partner.

There's a famous, famous old story about the father who worked so hard and the little boy was dying. These fabulous German folk tales that just drool on and on and on with super-saccharine sympathy.

You want to sell somebody a box of soap. He's a dead soap buyer as far as you're concerned. I mean, he'll buy; he can't help but buy. If he's in apathy, you convince him the soap is terrible and it will ruin him, and he'll buy it.

The little boy was dying and the father tried everything he could think of to make the little boy well, and the father was very poor. Everybody in these stories is very poor. I don't know where all that poorness comes from, but — must come from an inability to handle space, time and energy. But he finally got poorer and poorer and poorer and poorer and it got poorer and poorer and the boy got poorer and poorer and the father spent his whole week's wages to buy a little animated clown, because the boy would mutter in his delirium the name of a clown. And the boy would keep muttering this name so he bought him this mechanical clown — put a whole week's wages in on the clown, and the little boy opened one eye and took one look at the clown and closed his eye again. That was all.

To sell a farmer in apathy a tractor, you would have to convince him that it'll break down, it'll be uneconomical, it will be very expensive for him to run, that he couldn't possibly use it on his farm – he'll buy it. He's on the succumb side of the tone scale and, as a result, he will want to be helped only to do one thing, and that's succumb. So you show him ways and means to succumb, and he'll succumb. He's very good at it.

So finally the father went over to the circus and got the most famous clown in Germany — that was the guy's name — to come over and see the little boy and the little boy promptly got well. The little boy took one look at the clown, the clown balanced an Indian club on the end of his nose and asked the little boy how he was, and the little boy sat up in the bed and he became very bright and he was well. That's a famous old German folk tale. Probably happened, for anything to be hitting that close on the button.

Now, you take somebody who's in a level of covert hostility: How do you sell him something? You show him that it is damaging, but nobody would suspect it. That it might even damage him, but nobody would suspect it and he might not even suspect it either. He'll buy it.

This little boy, by his desire and request, actually had managed to move in time and space the most famous clown in Germany. Naturally, this really made him well. This put him right up there.

You see, your uses and applications of these things are terrible, because here you've got as prey this poor fellow, Homo sapiens, who is a stimulus-response character who is usually below 2.0 on the tone scale and is having a rough time. This really surprises anybody and makes him ashamed of himself if he starts to use this on a control side of the ledger. And he generally will just back off and he won't use it on the control side of the ledger anymore. I don't. Because it kind of makes you ashamed of yourself. Supposing you went down the street and took candy away from every little baby you saw that had any candy – you just made a practice of this.

Now, generally what they do with kids is to give them things that continue to move them — them — in space and time. They hold them down; they give them more time.

Or supposing you had rabbits who were tied up by the collar out to your fence. And you could go out there every morning, and you had a double-barreled shotgun that went off every time, and the cartridges cost you nothing, and that's what you're going to use to kill this rabbit? Oh, no. No. If you have any sport in it at all, if you're going in on the side of killing things, or something of the sort, the least you could do would be to take a lighter-gauge gun and let the rabbit run. But it's something like shooting sitting ducks; it's insidious, it's horrible and... The best thing that happens with it is when you start to use it on control. What happens? You say, "Ha-ha. No, no, no, there's no randomity there."

You give a kid toys, toys, toys, toys, toys, you'll bind him down on the time track. You're giving him less and less time, less and less time, less and less creation.

The fellow is a 1.5. You look at him, you look at his build, you look at his beingness and you say, "Yeah, that's what we're going to do." Then you suddenly say, "Well, it's a wonder to me that you really don't do more about these employees, in view of the way they think about you and talk about you and so forth. It's just a wonder to me."

You say, "When I was a boy they didn't give us toys like this. They used to make us make them out of this and that."

And the fellow will say, "Well, yes, I just have to restrain myself."

Well, those were real good toys when they made them like that, although I remember the fastest friend of my youth was a small teddy bear that was given me, and the teddy bear was the same size I was. And it was called "teddy bears" because Teddy Roosevelt had refused to shoot a little bear that somebody had brought him to be shot and he created quite a rage for these little dolls, a little fuzzy bear.

And you say, "Well, and it's too bad that there isn't a more effective control system over these employees," and so forth, "and it gets them longer hours and shorter pay," and so forth.

That bear was the same size I was. But nobody ever thought that bear was very important. And I used to tear the head off the bear regularly — about, oh, I don't know, twice a week — and people would have to sew the head back on again. And I used to complain because they'd sew the head back on so that the head wouldn't turn — it was fixed so it'd turn — and I'd make them take the stitches out again and sew the head back on so that it would turn. And I suddenly remembered something about the bear: it was the only toy I had nobody cared about but me. So as a net result, you see, I had something I could handle in time and space.

And he'd say, "Yes, there is; that's too bad – too bad there isn't. The good old days were different, you know? We used to have a feudal system; that used to be good. But they don't know their places these days."

The essence of this, then, in processing, is: What imposes time and space on the individual?

And you say, "No sir! They don't know their places, that's what! They insult you!"

Whatever imposes time and space on the individual tends to convince the individual, or tries to tell the individual, that he is MEST, not theta. His ambition is to be theta, because he is theta.

And he says, "You sure they do?" Boy, you're in agreement with him.

A goal you would say, would be an effort to approach its own basic characteristic.

Fascinating. You go in to talk to a government employee. You want him to sign this voucher. He's in apathy, of course. He's sitting there and you say, "Well, I guess it's just... probably take too long to sign it, and it's overtime anyway. And it'll probably make you late to get home. And..." Just point out all the ways this voucher is going to make him succumb, and you'll get your signature on it. Fabulous.

There's something about goals. Let's say — let's say you have the basic characteristic of a wagon is to be a wagon. That's right, it's just as foolish as that, but the basic characteristic ... And let's — supposing we violate this, and we make this old wagon — it has the ... Let's say it hauls manure. And this old — this old wagon has this. It was built to do that, it always did that, and all of a sudden somebody makes it into a hearse. Now that wagon's going to have things happen to it. It was not built to be a hearse. It smells. People keep thinking it's the corpse, and it's just the past of the wagon. And the wagon is ridiculed and falls apart and somebody will discard it, whereas if they had kept on using it for what it was intended — what was its basic goal?

And of course, you get up in tone, then you're going to run into something terrible. You're going to run into anti-enthusiasmism. That's a special cult that exists amongst Homo sapiens here, is anti-enthusiasmism. But you'll find a great many people – you've probably not been able to understand this in your youth – will resent with brutality any effort on your part to look at the bright side or the enthusiastic side of anything.

Now, this will add up to people. A caste system in a society is really more workable than a system in the society which has no levels. One of those can become very vicious because the agitator in the society runs around and then he can tell everybody, "Now look, you too can be the Grand Bolinkas," or something. And this fellow, by IQ, by position, by inherited training, by education and everything else, this guy is fully equipped, fully equipped, to run an underground railway train. And yet he goes around thinking all the time, "Well, someday I can be the Grand Bolinkas." And he's very unhappy, miserable. He rushes around with this idea, "I'll be the Grand Bolinkas someday," and boy, nobody can be Grand Bolinkas then, nobody. Not that anybody wants to be.

You see, they have it confused. They're so undifferentiative that they identify it with antagonism. And they think you're pointing it right straight at them and that you're being antagonistic. And they have it all mixed up. A man's pretty bad off when he does this, by the way.

Here's somebody else. You take this little girl and she's a very vivacious girl. She can make people very pleased with their lives, and so on. And perhaps she's ideally fitted — by her own real goals and hopes and training and other things, she's fitted to occupy a certain strata. And people come around, keep telling her, "Well, you — this is a free country and therefore you have a perfect right to be the Grand Bolinkasess. And what you should do is — really, Lana Turner doesn't have anything that you don't have. Therefore, you should be Lana Turner." This girl goes around in complete misery.

So you walk in, you're all enthusiastic. You say, "We're going to do this and that! And how about this? And what do you know, I just walked down the street and I found this fellow down there and he wants to have done exactly what we're trying to do. And we're going to meet our payrolls after all, and everything's going to be fine!"

I ran into a psychotic, by the way, who was psychotic for one reason only. Everybody kept telling her that she looked like a movie star. She did — very, very faint resemblance to Katharine Hepburn. And it robbed her of her identity. She lost her own identity. Not only was she a body but now she'd slid over into being a movie star. But now she realized she wasn't a movie star and she'd slid even further than that. She was so confused about her own identity that it was fabulous. Of course, there were many other factors in her existence. But everybody was imposing space and time on her by telling her what she ought to be; therefore everybody else could choose her goal for her and then force her to follow another goal, or tell her that she couldn't fit herself to any goal, and so on.

And the fellow says, "What's the idea coming in here like that?"

Because people use this not ... You take a caste system, it very often debars the very able from being more able, very often has — it works the opposite direction completely. But it does at least permit this: a fellow to have his self-respect in being what he has to be.

You just can't quite add that up. You see, he's in a stop-motion or a hold and you were in a state of flow. This person, by the way, at the same time, will keep you from being afraid. He'll be nice to you. If you seem to be afraid or ready to walk off from something, then he'll be nice to you. It's fascinating. What a contradictory character he seems to be. You try to tell him something good news, he hates you for it. You try to walk away from something, he tries to make you stand there and encourages you.

And — we've got that. Well now, if we just release that, now we say, "We don't know what you are and therefore you ought to always be something else than what you are," the fellow can't ever have a finite goal. He can't be the best water tender the Borinkan line ever had. Mm-mm, no. People can come around and say, "You ought to be this, you ought to be that, there's something ..." In other words, people can control him by unbalancing him.

No. But you can be sure about this character, by the way: Every time he encourages you about something, he thinks you're scared. It's fascinating, but it's just the Chart of Attitudes at work.

So this big yap about "we must be all free to become kings," or something of the sort, is very good revolutionary propaganda, but is not very workable, because it permits people to be controlled — controls them to an enormous extent. It says, "You have no vested. interest in the society unless you have reached the highest point of the society. And if you aren't struggling to reach the highest point of the society and aren't in contest with everybody else then you possibly — you can't possibly be happy. So therefore, what you want to do is all band together somehow and be the lowest point of the society." I mean, it really gets confused.

Your people at your hold-motion positions hold motion, and the people on the flow positions flow.

This maybe doesn't appear apparent to you right now, but just think about it.

All right. We add all this information together, we do get a control of human beings. You have a worse thing than that. You actually have, inherent in this subject, ways and means of making a human being into an abject slave – insidiously true. That is one of the reasons why the material never could have been released in its primitive form without very adequate methods of undoing what it could do.

What if nobody could say forthrightly and make it stick: "I am such and such and I am doing so-and-so and the service which I am performing here is needed and is useful." Suppose he could never nail himself down in that but always was in this sort of a spin — always in this sort of a spin: "You could really be doing something else that would be far more useful than what you are doing, and really nobody needs you anyway, and you've actually failed even though you're the best water tender in the Borinkan line — you've actually failed because you're not the Grand Bolinkan. And therefore nobody needs you, and if you think you're important go down to the graveyard and take a look; that's full of guys who thought they were important too."

The discovery that narcosynthesis, no matter how deep, yet was implantable as hypnotism – that a person was commanded by and would obey commands given to him when in the deepest state of unconsciousness – opened up the doors to the greatest black operation that ever could have appeared on the face of this earth.

In other words, this fellow was elected to be in a time and place and then people can rush around and say to him, "There isn't any time and place there — ha!" See? I mean, it allows this big control mechanism to enter.

What would have happened? Mr. Blow goes out for an evening's conference. He walks out of his house, he gets into his car... And he wakes up the next morning – and he knows he went to the conference – and he says, "You know, it's a funny thing, but I've been thinking it over and I think that I'm no longer in favor of the Labor Party; I'm really in favor today of, oh, Digism. It's something new and it's something I ought to do," and so forth.

So beware of constructing your own universe too loosely. If you construct it loose enough you will find that a very horrible thing will take place: You'll find out that the ambition of everything that you give life to, is to be you.

Or worse than that, he comes home one night and his wife looks a little bit pale but no different otherwise. "Did anything happen, dear?"

If the ambition of everything you gave life to is to be itself, you'll have a workable universe. But if the ambition of everything you gave life to is to be you, you'll have an outfit of paranoids who all have to be God. That'd be an entirely different thing, wouldn't it? That'd be very upsetting and it'd be very hard to run a universe like that.

"No, nothing's ever happened, dear."

Now, you want to know what's wrong with a state? It can become so static, as did the Roman Empire under the regime of Augustus, that a man could never be anything but what the state determined. The state had to pass on what the man could be. The eldest son of the farmer had to till the soil. The eldest son of the smith had to be a smith. There was nothing — no change. Big static, no variability.

She starts to sell him on the idea of Digism, or why he should suddenly blow up the morgue, or the darnedest things. Because she's a woman and he has to obey women or something, he does.

The Roman Empire collapsed! The republic went by the boards; everything went by the boards. Christianity came in. Disaster after disaster occurred. Chaos reigned. Well, that had nothing to do with Christianity coming in, of course — although there was a tidal wave, came in shortly after Christianity. It was very destructive. The Mediterranean disappeared for about twenty-four hours and went up and stood in a mound out in the middle of the Mediterranean Sea and then — and then came back again. Really wiped things out.

What happened? What happened in the blank moments? That's all. Just a pocket handkerchief around the guy's neck, pressure against the two nerve centers in his throat, or even so far as a shot in the arm, lost consciousness, pain in the head – twist his ear or something – and say, "You will now do so-and-so and so-and-so and so-and-so. And any time in the future that you hear such and such, and such and such, you will do so-and-so and so- and-so. And you know this is the truth and you do not know where you heard this and you do not know who said this to you and you have no idea. And you will now go in the house and you will lie down on your bed and you'll be there. You wake up the next morning, you will not know anything happened to you at all." There he goes – black magic.

Now, the point I'm making is, is that's a terrible, unchanging static — then there's no randomity there at all, you see? There isn't any adventure. The whole Roman Empire was at a point where you had to be a Roman, and there was only one country and that was Rome, and that extended to all the borders of the civilized world and there was no other civilized world. That would be a very, very interesting thing.

Why, a certain one of these techniques controlled all of Asia once. The Sharif Mohammedan cult – hashshashin (from which we get the word assassin – controlled Asia by simply taking young men, knocking them out with hashish, making them wake up in a garden where there was milk, honey and a lot of beautiful damsels, and then telling them that they couldn't come back there again unless they performed a certain deed and act. "You really do want to come back there. This is paradise," they're told. "This is the only way you can go to heaven."

You have the idea, for instance, you can go — pop over to France. Supposing you were a Frenchman and the French government said, "Well, we don't care much for you. In fact, we're going to hang you." And you could somehow or other slip out from under and go over to Holland and sit down, and the Holland government say, "Hello. Sign here."

Out they go with hashish; the person wakes up and finds himself in far-off Baghdad. He knows what he's got to do: All he's got to do is walk up to Prince Ali Bullah and slip a shiv in his guts; that's all he got to do. Just as crude and as blunt as that, and he'll wind up in paradise. How can anybody stop an assassin who doesn't care if he's killed, but who wants to get killed?

But in the Roman Empire it wasn't like that. When you went out to the last boundary of the Roman Empire, you stepped from there into a land of people who beat drums or ate raw liver or something. They were just grim. Just no civilization. None. The white man who gets back in the bush and he just never sees another white man again and he'd never have a razor, he'd never have a bullet for a gun or anything like that. He'd just get suddenly shoved into the middle of some Godforsaken barbaric spot — boom — from there on.

And all hashshashin's – all that whole cult had to do, for three hundred years, was simply to write a note to any such Prince Ali Bull, anyplace in Asia, and say, "We would like to have forty- five camel loads of silk, eighteen trained dancing girls, one carload lot of ivory, F.O.B. your town. Signed ______." And it came. Boy, it didn't come slow! It came on high-speed camel freight with runners going along before saying, "It's coming! It's coming! No, no. It's coming, really!"

Well, that was the second you stepped off the Roman Empire into the rest of the world. If you were not in good with the Roman Empire, you were done. It was the empire of "no place to hide"; therefore, the Roman Empire could place time and space on the individual to a degree unknown today and so could assume this terrific static, cut down its randomity. The second it did that, the whole Roman state went mad. Interesting, because it made every Roman citizen MEST. Nobody could impose any time and space on himself at all and, as a consequence, everybody had to become MEST. You see?

Three hundred years that went on and all of Asia was monitored by a small group of people who sat in a mighty citadel. That citadel was not reduced until one day in sport a fellow said, "What? There's a castle that hasn't been pulled down?" So he went over and pulled it to pieces. He didn't even know about what they did over there – force being as idiotic as the other force.

I'm just pointing that up as a long, drawn-out example just to drive it home, that you can take a state and it can go to the point where you tell everybody in the state, "Well, you have no personal goal; there is no such thing as a personal goal anyway, and there's an unachievable personal goal and everybody knows you more or less can't achieve that and there are no rules and it's just ..

When you have an unknown phenomenon loose in a society, this is what it can do. So don't know this stuff poorly; know it very well. Because a lot of it depends on you figuring out what it can do.

Well, that's a form of chaos. That's a complete chaos, because there's no goal. Individuals don't prosper in the absence of goals. It's saying to everybody, "You can't be anything unless you achieve this rank of the 'Placer-of-time-and-of-spacers' — unless you are the only one who says, 'Time and space, time and space,' and the energy in the time and space. If you're that person, you're all right, but nobody else in the society is all right except that person."

If you could make a man well, believe me, you can make him sick. And if here we have the techniques to make people well and also the techniques exist to make those people sick, you, and the few publications which are around, are the only single bulwark that stands between a completely controlled society of man and a free man! So it isn't unimportant that you learn these things well. It's not even vaguely unimportant.

You see what a society that's "free" runs into? It says, "Then there's only one job, that's the Grand Bolinkan. And he's the only one that it's worthwhile being, because he's the only fellow that can really impose any time and space." It's a complete myth, by the way. The Grand Bolinkan can't impose time and space. If you'll look at such fellows, they become old and haggard in a very short space of time. They are obviously MEST belonging to the state.

They did this weird trick with the atom bomb. My very good friends rushed in and invented an atom bomb. That was great! They let three billion dollars be appropriated to the construction of an atom bomb. And I said to Bob Cornard, "What was the appropriation for the force screen?"

All right. Let's take the other side of it that says, "Everything is imposed on time and space and you've got to be in the time and space imposed," and so forth.

"Oh," he says, "you're talking Buck Rogers stuff now." He says, "You've always been talking to me about Buck Rogers stuff."

You'd have two universes of opposite polarity and neither one would work. One is all static: everybody has got to be everything which he's got to be and he's got no choice of any kind. Or everybody has to be the thing which has choice or he will have no choice. One is the completely free state; the other is completely frozen state. You have theta and MEST there, actually, in essence.

"What about the force screen? Where was the money appropriated for the force screen at the same time it was appropriated for the atom bomb?"

A happy randomity lies between these two points, so that you could actually fix up your preclear so he was able to order everything in all directions — just complete, utter despotism — and he wouldn't be a happy man.

"Oh," he said, "never heard of such a thing."

That's why he finally broke down and got into the MEST universe a little bit. Now it was all right for him to be in the MEST universe a little bit, but to be in the MEST universe and say, "I am MEST. I am a body. I am a thing made out of MEST. I have only within myself the laws and capabilities of MEST and I am not capable of anything else" — which is the usual state of Homo sapiens — why, he's nothing.

I said, "Well, you've let loose upon the world an unlimited weapon against which there is no defense." That's how important the force screen was. You just don't do things like that and still maintain any kind of stability or advance or progress in a society. You don't make an unlimited weapon, against which there's no defense, and then use it. Because the result will be destruction on every hand.

But at the same time, I'm showing you now why the absolute is unobtainable in making one's own universe. The absolute is a bit unobtainable — is because you get up there so high you have a despotism and you are the despot, and you get bored with it and you want some chance to enter in on it. So, you'll buy somebody else's illusion, full knowingly, in order to enter it in upon your own universe in order to produce some randomity and something with which you'll have to cope and some problem you'll have to solve. You'll know more about this on a complete review of the Axioms.

And at this moment we don't like to think about it; it isn't quite nice, it isn't polite, it isn't anything we do. We like to preserve a rather quiet, detached attitude toward this whole thing.

Well, this should tell you, then — this should tell you, then, that there could be a sickness of a fellow being a despot. There could be. Well, let's say you ran into this big motor manufacturer and he was quite ill. He was bored with it all and he wasn't getting on in life or anything of the sort and he was ill. And yet everybody had to do everything he said. Everybody had to do everything that he said. There wasn't any chance of his stepping outside that frame of reference at all. Now, supposing you ran into that as a case. It would actually require, theoretically, the reduction of some of his despotism and the entrance into his existence of a little more randomity.

But there isn't a capital of a nation on the face of the earth today which has anything like security. There isn't a government on the face of the earth today, if it came right down to that, that could enforce its sovereignty, because sovereignty, by international law, is dependent upon the government's ability to defend its own borders and its people. And its right to exist depends upon its ability to defend, against aggressors, its lands and people. And that's a national government.

If you came up and said, "Well, you know, it's a funny thing, although you do rule absolutely in this motor empire of yours, it so happens there's a janitor in plant number five who never follows your instructions." This guy is liable to snarl and roar and thump around and so forth. He's got to find that janitor. He's got some randomity.

And when you have an unlimited missile weapon loose in the world, which asks of no borders, which no army can stop, you'll get a decentralization and an enturbulence of central governments – even before it's used against them. They try to centralize. They recognize this. They try to pull everything in quick, try to make everything hard and tough, and stand up to it and hold on, because they know they're on their way. And nobody appropriated three billion dollars for the force screen. And so they unstabilized all of society.

That's a silly example, perhaps, but you actually could have a fellow so burdened with an ennui caused by an inability to be disobeyed — you theoretically could have that. But I'm giving it to you theoretically because you won't find it in this universe, and you won't find it in anybody who's got a body.

Fifteen hundred B.C., horsemen with swords swept out of the steppes of Asia onto the plains of Europe. And for two hundred years there was no civilization in Europe – so much so, probably most of you in glancing through school histories don't really know that there was any civilization in existence in that day. It was wiped flat! It takes a very, very hard search ethnologically and archaeologically to discover that civilization, but it was a pretty interesting one.

If you find this motor manufacturer, you'll find out he is really sick because nobody obeys him. Nothing obeys him. He says, very logically, "I have just sold a hundred thousand cars. Our plant capacity is two hundred thousand cars and I just sold a hundred thousand cars to Buenos Aires. And all we have to do is manufacture them in the next couple of years and we're all set and all the employees will be paid and everybody will be very happy."

Fifteen hundred B.C. until 1300 B.C. there wasn't an organization, there wasn't a village, there wasn't anything any larger, for instance, than the unit of one man that could organize or hold any commerce, trade, in Europe. And it was a time of pestilence, of famine, of disaster on every hand. No man could have a home, peace, anything. It was a world of brigandage, because nothing could stop this unlimited weapon. It was a horseman with a saber. And he could go through any foot troops. And anybody who could get hold of a horse and a saber became a missile weapon.

And the vice-president will sit down with the board and they will figure out 8,675 reasons why they are actually in bankruptcy and why this can't be done. And we'll finally find out that somebody doesn't make a ruddy rod for that particular car; and ruddy rods cost one penny apiece and so therefore the whole project's got .. .

Foot troops – wasn't till ages afterwards they invented pikes. There wasn't anything to stop these people. Sweep through a village, knock down any existing armies, and the heck of it is, is cavalry can't fight cavalry. Oh, you read of these thrilling actions about cavalry fighting cavalry, and then you say quickly, "Well, who won?" And they say, "Well, the infantry came up and..." They're very thrilling, but they never held a thing because cavalry is a 100 percent striking force and no defensive force. That's military tactics.

And this fellow, whatever he's doing, whatever he'd want to do, he has to get up and go down to the board meeting, take the head off the vice-president, throw it in the middle of the table, jump on it a few times, go around and convince every member of the board that he's about to be eaten alive, beat the thing down through the lines, open the communication lines where they are shut, procure the material, build the first car himself, put it on the boat, drive it for the Argentinian . . . I mean, almost that bad.

And you have the whole world today involved in this silly operation of an unlimited weapon which can be aimed at any capital on Earth by any capital on Earth, practically, now. Nearly everybody's got atom bombs now. There's nothing to this.

What's wrong with him is he can't get anybody really, although he ought to. And again, we have a divergency of goals.

One of these days the Argentine will haul off and bomb France. And France will say, "That was Russia," and bomb Russia.

So, it ought to be dawning on you that a thing tries to reach the goal which it is. Its goal is to be its own beingness and its randomity is how short-it falls of being its own beingness — and that's its randomity — and its struggle to be its own beingness.

And Russia will say, "Well, we knew the United States was going to do it!" and so they blow up the United States. And there we go.

This should tell you volumes in therapy. This should just tell you about therapy — it appears to be so simple and it is something that you say, "Well, of course I know that and nobody would overlook it." But don't you overlook applying this. Don't overlook — just because it's simple.

Fascinating. No safety, no safeguard.

The goal of a thing is to attain its own beingness.

Well, we did it the other way around in Dianetics, because you have an unlimited weapon in Dianetics unless you have processing. And that's why we have to have fast processing. You don't want slow processing. Slow processing is a terrible liability. You want the fastest process that you can use, for two reasons: (1) The fellow goes back into his environment and gets enturbulated faster than you can pick him up if you have a slow process. You can process him and then he'll come back next week and he's in worse shape, and you process him and he comes back the week after, he's in worse shape. You're just watching the frog: he's climbing up three inches and falling back four. So, you've got to have a fast process.

You've got to handle the future in processing, in the MEST universe. You've got to handle the time track into the future if you're going to produce a fast, good result, and therefore you're going to have to handle the goals of the individual. And if you handle the goals of the individual, you have to find out what were the goals of the individual and when did they fail in his lifetime. And with this process you would do an assessment of this character.

You take him out of the environment, process him and send him home, and the environment says, "Yap-yap-yap-yap-yap-yap," and he comes back and he's still better. That's fast processing.

We have a definition: What is a goal?

And on the other hand, it doesn't take very long to make an implant with Black Dianetics; it just doesn't take long. It takes ten minutes, maybe. And so, if it only takes ten minutes to make an implant, how long does it take to pick one up? Supposing you had to run it as an engram, then run off all the chain of all the implants there were on the track. How fascinating, how fascinating – you'd never get there.

A goal is to attain one's own beingness.

So you need a technique that'll make somebody sane in the same ten minutes on that subject. You've got one. It would be impossible – particularly these dumb Ruskovitches. Oh, they think it takes seventy days to implant somebody in a cell. The last couple of fellows they did it to – Mindszenty, and so forth – they think it takes all this time and, oh, they make hard work out of it. I guess it's because they got all those steppes and wolves or something, and they figure... I don't know, I never quite figured it out. But the Russian, if it takes the Russian ninety hours to do something efficiently, he'll always figure out a way to do it in 880 or something. Because that's a fact about that – that he thinks it takes about seventy days to get a fellow's wits shaken!

What is the goal of theta?

It doesn't. It just takes ten minutes! All you have to do is figure out your implant – very restimulative – put in a lot of bouncers, groupers and denyers in your phraseology, read it right straight off, let him wake up again. Oh, is he in terrible shape! He'll be all right that afternoon; nothing will be wrong with him. Next afternoon he's all right. Next day he's probably all right. And then all of a sudden he hits the key-in. There he goes. After that on that subject, he'll be completely gone – he'll just run a record.

The goal of theta is to exist as theta, which happens to be completely motionless. It has no motion in it, it has no wavelength in it, it has no energy on it. All it does is impose space, time, energy. It's a static. It's complete motionlessness.

If you don't get him real good the first time, hit him again, hit him again, hit him again. They're always available. There aren't enough police on earth to stop anything like that.

What is the goal of theta in terms of the MEST universe?

One group, possessing only Black Dianetics, with no remedy for it, by keeping it secret, could run civilization off the rails. This has always been true, but nobody ever made it quite that efficient before.

It would just be to impose things on the MEST universe, if it had a goal about the MEST universe. That's all. To impose things, not to be the MEST universe. That is not its goal, that's its ultimate. The reductio ad absurdum, actually, of theta is complete motionlessness and an unlimited imposition of time and space from that motionlessness. Fascinating. If it's able to do that, it would be itself.

We've got a technique, and we use this technique which will undo it as fast as it's done. And you are the first class to be taught this technique. And that's why I am stressing this at this time. And I can come out much more in the open about it in case somebody else thinks it up.

And what's the goal of MEST? And this should tell you a lot about down Tone Scale, low-toned people — the goal of MEST.

Now, the essence of any technique, however, is a precision knowledge of the language of the subject.

When people are well down and plowed into the MEST universe they have the goals of MEST, and those are laid out on that Evaluation Chart. And I have seen no reason ever since that was written to depart from it, even in one spot, one hair.

You are studying a point which has neither space nor time, but has the capability of creating space and time, and of generating energy. And this point has a personality and a beingness, and is the personality and beingness of a genus Homo sapiens. It is detachable from the body. It could actually operate and work in full knowingness, completely independent of a body. It could work a mechanical doll as well as it could work one of these flesh- and-blood things. It has been aberrated and used in certain ways. From thetan to thetan the history is almost exactly the same. They vary in their potentiality and beingness from thetan to thetan – there's a wide variety of them. It does not need a body to stay alive.

Because the goals of MEST are the beingness of MEST, and that's chaos, disorderly chaos. And if it moves anything, it does it with force. And the goal of a MEST person, if he tries to do anything, is to employ force, heavy force.

And you are studying what this thing is, what its goals are, how to increase its potentiality, how to cause it to better handle the physical universe. And you are trying to use it – on a very low level, you will think of it as trying to use this energy in an effort to handle or improve or control a body. That's the lowest level of application, and it's very usable in that level. But that's something like using your double-barreled, twelve-gauge shotgun to shoot a young rabbit who is tied by the collar; it's just too much weapon.

Well, a person has got to be able to use MEST universe force. He's got to be able to use force in one characteristic or another, just so that he can impose his will on force. You're not asking him to use force, you're asking him to get up to a point where he can impose his will on force, and if he can impose his will in an unlimited fashion upon force itself, believe me, he's never going to use it. He doesn't have to. He never has to employ force. He thinks that something so-and-so and so-and-so and it becomes so-and-so and so-and-so. Where's the force? Wouldn't be any force. He would actually be able to think force out of existence.

Now, here this beingness is. You, as you go through with training, will have the experience yourself, sooner or later, of all of a sudden taking a look at your body and saying, "What am I doing in that?" And say, "Well, here I am."

You get this silly situation. This fellow would get into a boxing ring and his opponent would leap out of the corner with a big maul fist clenched to hit him in the head — bang! The other boxer would be awfully surprised, awfully surprised. He either wouldn't have any fist or he would cease to exist and be back in his corner again — but the fight would never get to the first gong. Or the fight would all be over and the opponent boxer would be in the dressing room and so on, in horrible condition, and everybody in the crowd would be convinced there had been a fight, but there wasn't any.

"Where are you?" the auditor will say.

In other words, you've just got enormous randomity of what would happen between two human beings using force, one of which uses force and the other which uses theta. Now, the one who wants to use force wants to get in there, slug and hit; and the heavier, the bigger the boxer there is, the more he specializes in chaotic use of. He's got so much weight and so much strength and so much force and he can absorb so much punishment that he can permit himself to be hit at will; therefore, he needs no defense. And he can hit at will, therefore, and obviously if anything ever connected with one of those blows, it's gone.

"Well," you'll say, "here I am, over against the wall."

So all he has to do is step into the ring and hit one blow — and that was Joe Louis. He needed no finesse, no dodge, nothing. He might even have had a shadow of these things, but eventually he was knocked to pieces. His body couldn't stand up under that amount of punishment, which was probably a great surprise, especially to Joe Louis. I should think he would have been utterly amazed the first time he ever got beaten up in a ring. Probably never entered his calculations.

"Well, can you see me?"

His calculation was "force does it." He was imposing non-beingness on his opponent, non-beingness in terms of force. It's very fascinating that Joe Louis was himself quite a guy — is quite a guy. And it's very fascinating, however, that anybody with a wild or radical idea can come around and talk to Joe and sell him a bill of goods. This fellow is an utter puppet in the hands of anybody who operates from the theta side of the ledger, just a puppet; he dances on any string. Isn't that fascinating.

"Yes, of course."

And it happens that that's the case with nations. If any nation were involved in the wild hysteria of war, all force, force, force — you know it's the strangest thing that it's never happened that somebody suddenly got up and said into the middle of this chaos, in a loud, firm voice so that it could be heard — which said, "There is a better way to do this and it is so-and-so and so-and-so." And didn't go around and suggest it to somebody, but said, "It's so-and-so and so-and-so and that's the way it's going to be." And got four people to do it, and then eight people to do it, and then twenty people to do it and twenty-four hours later had the whole nation doing it. Isn't that strange? It's mostly because theta realizes it can't reach — possibly reach its goal in this universe. It just couldn't do that. It's too simple — too simple.

Or the fellow will be saying, "I know I'm outside. I can't see my body very well. I don't know where you are. Yeah, I can feel the wall. Yeah. I know something is there; it's cold. Yeah, but I guess the body is over in that way. Gee, this feels awful strange. Maybe I'd better get back in the body again."

I put this to test, by the way. I have told a group of men that the time and the place was this and the goal was that. Just like that! No compromise or apology. Here was a group of men used to using force and nothing but force, you see? Force. That was the big stuff, that was to what they went down. All of a sudden you just said, "This time, place, object," and they didn't even look like they believed it, but the next five minutes, that was it. I mean, it wasn't a case of "Let's think it over and let's believe it and then we will become it, maybe, in a reserved fashion." No, we just created it.

Or you'll have these various variations of experience. What you're trying to do is to learn a technology which is in excess of the data which was possessed by this being hitherto to this date. You're trying to learn how to keep this being from getting into the state he got into – Earth, 1952 A.D. And that is as important as getting him out of the state he's in. You're trying to learn the techniques by which he can increase his perception and his power.

You should know that you as an auditor, operating from an altitude of some success in the line, can actually just tell the time and space and the preclear that all is well, and it is.

And it is a study of something which does not exist in space and time, which can create or perceive space, time and energy – create, perceive, destroy, change, space, time and energy. It's capable of doing that. And its level of capability includes being able to produce very definite beams of energy which will do the strange trick, for instance, of the thetan walks over to this meter and he keeps hitting one of the terminals of the meter and the needle keeps going bzzzt! bzzzt! There's nobody else near that meter except the operator. And the operator says, All right, make it go over to the other side of the pin," and it goes – bzzrruh! If a physicist were in there, he'd go mad. And yet, this would seem very ordinary to an auditor and a preclear.

That's faith healing. Do you get it as a definition? You get a definition now for faith healing. The fellow — only the faith healer comes around and says, "You've got to have faith, you've got to do this, you've got to do that and wiggle your left ear and believe it and think the right thought and so on. And if you go at it in exactly this order and you do this and you drop the right penny in the right collection plate, and don't think of the word hippopotamus at midnight, you'll get well."

Now, there are those of you who are pretty badly mired down. This thetan is so closely identified and associated with the beingness of the body that the thetan believes it's the body – believes it implicitly and completely – and that it's less than the body, and is so much less that it doesn't even exist, but only the body exists. That's the subzero tone scale. And believing it so, maybe this thetan is not only in a body, in the skull, but it's got energy ridges all around here. And every time this thetan tries to get out or to become detached, its vested interest in this body is such that it runs into these ridges – it cannot budge, it cannot move out of the line at all.

And of course, the poor patient says, "Have I got to do all this?"

You've got to learn the techniques of how you solve that. And some of you, unable to get out, will have to learn the techniques anyway, and someday, maybe – who knows – get out.

Actually, the only really successful faith healers of which we have any record at all — amongst those, of course, Christ — you won't find even in the most misquoted version of the life of Christ, him going around and saying, "Well, now think some right thoughts, now ride on the right foot, now the left foot, now don't think of the word hippopotamus, now we will all get down on the bed together and pray." No, he says, "You're well. Pick up your bed and walk." Boom! Fellow's well. He can't help but be well. He's hit by an impact — he's hit by this impact of certainty — complete, absolute certainty that this is the time and this is the space in which the person is well.

All of you are going to get out. But you'd be surprised how fellow auditors can lose interest in a V. They're all flying around having a wonderful time, feeling good, and they're all polished up and life is wonderful and bright, and here's this poor Class V sitting there – he can't get out. He keeps trying. He can feel himself tug. Once in a while he'll get an instant, momentary glimpse of a side profile of his head, or something of the sort, and he'll say, "Yeah, it can be done. There is a reality on it. And I can't make it. Huh!" Just horrible.

It isn't done by force; it's done by a complete disdain of force or a complete control of force. So force, so what!

How do you do this? Well, you're here to learn the theoretical height of this being, the capabilities of the being and how to make that being perform. And that's done by learning the language of Scientology and learning the laws and their application in this process.

Now, bountifulness and so forth — it says he provides fish and bread, something, for the multitude. He says, "All right, there's some fish and there's some bread. All right, that's the way it is." And everybody eats. Fascinating. All he's doing is operating from a high post of imposition of energy and space and time in the shape and form of energy, that's all.

And the funny part of it is, is you don't have to get down and grunt and moan and grip yourself and twist earrings around twelve times or part your hair with a saber-toothed tiger, or beat a drum or wear an amulet. All of those things are symptoms of fear. They say, "I can't do it."