В действительности, в течение следующих нескольких часов лекции мы должны рассмотреть достаточно много информации о новых типах процессинга и тому подобное. И я бы хотел привести вам примеры таких процессов. Так что мы начнём, мы начнём в семь часов вечера, с вечерними лекциями.

■ Very good, thank you. Thank you.

Но вы ведь хотите, чтобы завтра вечером были семинары, правда?

[The reel begins with the following:]

Или вы собираетесь заставить меня поработать ещё?

▼ Thank you! You got a Congress here yet?

Хорошо. Ладно. Спасибо. Хорошо. Именно так мы и поступим.

▼ Audience: YES!

Ну что ж. Что означает слово «приемлемый»?

▼ Well, good. Good. You got a Congress here.

Хорошо, я скажу вам, я скажу вам - это достаточно интересно. Знаете, существует вероятность того, что давление относится не совсем к области лингвистики, - вероятность того, что это не слово, а опыт. Но очень интересно отметить, очень интересно отметить, что у тэтана есть определённый опыт, связанный с массой, который он называет давлением.

▼ Audience: YES!

Так вот, как вы думаете, что существует здесь, между вот тем твёрдым предметом и полом? Там, где они соприкасаются друг с другом, как вы думаете, в этом месте что-нибудь происходит? Вы думаете, что, может быть, там что-то есть?

▼ Well, alright. And I just want to ask you this one question. Has it begun yet?

Что ж, тогда, похоже, постоянно существует какое-то давление в мире. Так?

▼ Audience: YES!

Хм. Существует такая вероятность.

▼ Alright. Today, we don't have very much to take up, so you can just relax about the whole thing. There's no reason to keep your attention. You can sit there and self-audit, that's probably much better. (laughter) There's hardly, really, anything worth taking up today in Scientology, we have it all wrapped up and there isn't much use straining at it, you know? I could talk to you a little bit about these new things, these new improvements, I could say a word or two about those, if you wanted me to.

Например, ваш стул: ножки производят определённое давление на пол. Как вы думаете, это так?

▼ Audience: OK! (applause)

Хорошо, а где вы в данный момент испытываете некоторое давление? Ну, в таком случае оно имеет место? Имеет место. Вот, например, вы могли бы создать идею о том, что должно существовать некоторое постоянное давление между вами и вашим стулом?

▼ You're gonna have to beg harder than that. (laughter, more applause) OK. Today I did want to take up, then - if you've asked me to, I will - I did want to take up CCH and some of the various aspects of it.

Хорошо, давайте просто создадим эту идею: «Должно быть постоянное Давление между мной и стулом». Должно быть. Вы без труда создали эту идею, да?

▼ And sometime or another, between now and the end of Congress, I'd like to give you a little group processing, providing you want it. You might not want it. (applause) OK. Well, if that's the case, then, I have good news for the staff of the, the FC staff, the "goon squad." And the auditors of the group intensive will operate as the goon squad here at the Congress and everybody else can get audited. OK?

Хорошо. Как вы думаете, почему это так? Как вы думаете, почему у вас есть эта идея? Что бы случилось, если бы у вас не было этой идеи?

▼ Audience: Sure. (applause)

Если бы здесь было огромное колесо и мы бы крутили это колесо очень быстро, то это произвело бы отбрасывающую силу, направленную наружу, на внешнюю поверхность колеса. Разве это не так? Поэтому, если бы у нас здесь было это крутящееся колесо и сверху на нём был бы стеклянный шарик или что-то в этом роде, в тот момент, когда мы закрутили бы колесо, шарик слетел бы с него, не так ли? Что ж, если бы у нас здесь был шар, и на нём находился бы маленький стеклянный шарик, и мы бы закрутили шар - что произошло бы с этим маленьким шариком?

▼ OK.

Хорошо, позвольте мне обратить ваше внимание на одну вещь. Позвольте мне обратить ваше внимание на одну вещь: когда вы поднимаете что-нибудь... сейчас правой рукой поднимите свою левую руку. Поднимите её. Поднимите её. Ощущаете давление здесь? Да?

Well, now, there's practically nothing you don't know already about this. The sober truth of the matter is, you DO know all there is to know about this. Otherwise, I couldn't tell you a thing about it at all. And the game here has been trying to find out what postulates you've made to get you in THIS much trouble. You've sure been busy! (laughter) Very few people will recognize the actual, the actual constitution - organization - of Scientology as being based entirely upon what life made up its mind to be. Somebody comes along and speaks to me about "my theories." Ha! It's always somebody who isn't taking very much ownership of their own. My theories. I'm glad I've added very few of my theories to this. There were enough there already. Because, you remember, I had, I had a little experience in the field of fiction writing and, if I really wanted to add some theories onto this, we could get, we could get FANCY. (laughter) Yes sir. Yes sir. It's quite remarkable, though, that only those - those people who speak about "MY theories," you know, to me, they say to me, "Well, Ron, your theories about this and that" - you get them in a processing session and they don't move, you know? They're not right up there on top right away and so on.

Как вы полагаете, возможно ли, чтобы вы делали что-нибудь ещё в то же самое время? Как вы полагаете, существует ли такая возможность?

Well, what, what coincidence is there here? What coordination is there between these two things? Well, one is that if an individual has assigned proper ownership to postulates, proper ownership to existence and to creations in existence, they are relatively weakened, they are not fixed concrete. The way you want to get something to be fixed concrete is very simple. I'll just give you a little example of this. You want me to give you an example?

Давайте посмотрим на это таким образом. Просто поднимите вашу левую руку. Теперь бросьте её. Отлично. А сейчас поднимите её и просто отпустите. Позвольте мне обратить ваше внимание на одну вещь: вы отпустили её. Теперь поднимите её и бросьте. Теперь поднимите её и отпустите. Вы не думаете, что это происходит автоматически? Почему ваша рука падает, когда вы её отпускаете?

Audience: Yes. Sure.

Итак, если бы мы все не были жителями Земли и не были бы полностью сумасшедшими, нас бы это привело в замешательство. Потому что в центре Земли нет магнита и в ваших туфлях нет стали. Это крайне интересно. У профессоров университетов всё это схвачено, вы знаете, у них это всё схвачено. Они говорят: «Ну вот, студенты, существует сила тяжести. И всё тут».

Alright.

Это весьма забавно. Однажды кто-то написал формулу гравитации, и я чётко помню, что эта формула существует, но не помню саму формулу. Я всегда упускал это на экзаменах. Это что-то такое, это формула, связывающая массу и гравитацию. В основном это происходит потому, что каждый раз, когда я записываю её, она даёт мне другой ответ. Это очень интересная формула. Но моё представление о формулах таково: они должны быть немножко неизменными. Они должны быть фиксированными стабильными данными. А они говорят: «Гравитация и электромагнетизм - это одно и то же. Так сказал Эйнштейн. Он, должно быть, прав - ведь он умер».

Take that curtain there. Now let's, let's get the idea that John McCormick owns that curtain entirely, he is the sole proprietor. Can you look at it and get that idea? Hm? Well now, look at it and get that idea more thoroughly. Get a CONVICTION that this is the case. Now, sort of wonder what it's doing up here, since he owns it entirely. Well, by now, that curtain ought to either look more solid or rather peculiar. Alright. Now get the more proper idea that that curtain is simply part of the physical universe. Now, get what your earlier conviction was, that it's the property of the Shoreham Hotel.

Что это за вещь такая, гравитация, что каждый раз, когда вы отпускаете яблоко, оно автоматически шлёпается на землю? Когда вы поднимаете свои ноги, они опускаются на землю. Не думаете ли вы, что, возможно, кто-то действует против кого-то? Вы всегда можете предложить кому-нибудь создать идею о борьбе с самим собой, и он сразу же согласится с вами. Вы можете создать идею борьбы с самим собой? Стирать в одитинге гравитацию - это очень забавно.

Audience: Mm.. Mm-hm. Yeah.

Я хочу... Я хочу, чтобы вы все сейчас поднялись и встали сзади своих стульев. Теперь я хочу, чтобы вы старательно удерживали свой стул на Земле; удерживайте его, чтобы он не поднимался. Не позволяйте ему подниматься. Продолжайте это делать. Не позволяйте стулу улететь в воздух, так, удерживайте его на Земле. Удерживайте его на полу. Удерживайте его. Не вызывает ли это у вас странного ощущения?

Alright. Now get the idea that YOU own it exclusively. You're the ONLY person that owns it, the sole proprietor, and nobody else can have any use of it. It's right back there. OK.

Хорошо. Садитесь.

Now, answer this. Is there any differences to the appearance of the curtain as you do those things?

Теперь позвольте мне задать вам вопрос... Спасибо, что вы сели. Мой опыт в использовании Тона 40. Спасибо.

Audience: Yes. Yes.

Позвольте мне задать вам такой вопрос: «Вы остаётесь на Земле или летаете в воздухе?»

Do you have any difference of concept concerning the texture or solidity of the curtain?

Вы остаётесь на Земле, так?

Audience: Yes.

Ваше тело не улетает...

Well, the truth of the matter is, you can take an engram that you yourself made with your own little theta paws (laughter) - shaped it up, grooved it, put in all the bad perceptions - and you could say, "Mother did that!" The engram come, clunk! And you say, "WeIl, maybe that's not the right answer to it. Father had a hand in it, too." Clunk! Then we say, "It was really made by this universe and they're all against me," see? And then you can dramatize it, see?

... масса вашего банка не улетает. Таким образом, здесь должно существовать что-то, что удерживает вас, так?

Ownership. Unless one assigns the proper ownership to energy, masses, thoughts, postulates and so on - proper cause, in other words - he gets at the wrong end of the communication line. Unless he says, unless he says, to some degree, the truth, concerning the proprietor or the creator, unless he says this with some accuracy, why, he gets a very great deal of solidity, which he can then do very little with. By assigning improper ownership to things, one then gets a continuation or perpetuation of the item or object. And the reason one does it is called havingness. This is one of the minor tricks that a thetan pulls in order to continue to have something to have, which he can't duplicate, so it'll give him trouble.

Но ваш опыт в гравитации состоит в поднимании различных вещей. Если вы хотите перенести ящик отсюда сюда, вы подходите и поднимаете ящик и несёте его сюда и даёте гравитации опустить его, верно? Другими словами, вы поднимаете его, а гравитация опускает его, так? Что это за личность такая - гравитация? О, я знаю, это давно потерянный джин из лампы Аладдина, который это делает, - а именно вы.

If you continued to blame Henry Ford for your automobile, or for the numbers of automobiles on the highways, actually, automobiles would get thinner to you. So, it's better to blame the police or somebody, see, and then, automobiles get thicker.

Поэтому и таким образом, если бы я попросил вас удержать пол на Земле и удержать своё тело на стуле при помощи рук, положив их на голову, - если бы я использовал это как вопрос одитинга, вы либо стали бы ужасно высокими, либо кто-нибудь из вас начал бы парить в воздухе. Так?

I'll give you an idea, I'll give you an idea of this. You say, "This is MY body. I have THIS body, and I am the one who HAS this body and I am the sole proprietor of this body, I created this body, I AM this body," all kinds of nonsense of this character, you see, and never give the family a break or the genetic line a hat-tip. See? One day, you're in an auditing session and somebody says, "Be three feet back of your head." They don't do that anymore, but you just get there - different. You're in an auditing session and the time comes when you should exteriorize and take a broader look at things. Concrete. Heavy. Mass. Can't get out of it. The body's THICK, heavy, solid, merely because you put into action this favorite trick of yours. To make solids, it's only necessary to misown. Of course, from the beginning, it wasn't your body, it isn't your body. Couple of people in the audience just that moment said, "Ehhhh! I've been found out!" They did, didn't they?

Что ж, именно это мы и собираемся делать во время этой сессии группового одитинга. Я собираюсь просить вас просто удержать пол на Земле. И я хочу, чтобы вы, конечно, сделали это просто при помощи силы своего магнетизма. Я просто хочу, чтобы вы начали грр-грр-грр. Другими словами, оказывайте давление на пол, чтобы удержать его внизу. Уловили это?

An interesting, interesting factor here. You assign exactly proper ownership to the body and insist on it and think that way, hard, fast and thoroughly, the body has a tendency to get rather thin, rather flimsy. The liability of knowing the truth could be a loss of havingness, unless the person has recovered from his obsession to have solids and possessions. If a person has a great deal of obsessiveness about solids, or if he's gone on the inversion, if he's dropped down a few scales and he no longer can have ANYTHING, somebody comes along and they hand him a ten-dollar bill and he'll say, "Oh, I couldn't have that. Couldn't have that."

Смотрите, это - без рук или ног или чего-либо ещё. Я хочу, чтобы это вы сделали грр-грр-грр, понимаете.

A chap right here in the audience - a very fine fellow, to whom the London HASI owes a great deal - I am going to tell this story on him. He was out to dinner with a couple of London Scientologists, and he had been associating with the general public a lot and he had been playing this gag on the general public. He'd been taking out a five-pound note, patting it down in front of them and say, "That's yours." So, the general public, people out of it, would immediately say, "Oh. Mine? What for? You know, it's not mine, I mean, what are you giving me that for? I ..." So, he had these two Scientologists out to dinner, part of the London HASI, and he took two five-pound notes and he laid one down in front of each one and he says, "Those are yours." And they picked them up and put them in their pockets. (laughter)

И при помощи рук удержите своё тело на Земле.

▼ That's right, isn't it, Reg Sharpe?

Теперь вы поняли эти две команды?

You get, you see, these people, these people had gotten over the inversion that they, the idea that they couldn't have money.

Есть какие-либо вопросы по этим командам одитинга?

Well now, just above that you get over the idea that you HAVE to have money. But money is a game, and it's barter and it makes carrying eggs around in your pockets unnecessary. And as a result, the whole society, apparently, moves and exchanges, and goods and havingnesses change position and place and so on. There's some sort of reward, it's a method of approval and all that sort of thing, so people tend to hang on to this. But they can get up to a point where they don't have to have it and still use it. There are a lot of Scientologists in that position, who used to be in the position of give them a dime, "Oh-ho-ho you, what're you giving me that for, I mean, I couldn't have THAT!" That's for true. I am telling tales out of school, but they were running, running one of the people on staff on money one day, and they had him waste money and waste money and waste money, and do other things in order to improve his havingness and his ability to possess money, and they got him up to where he could have a nickel. (laughter)

Прекрасно. Каковы ваши цели на эту сессию?

It was very funny how, how a state of mind influences possessions such as money. Very, very, very remarkable. They're tremendous - I mean, an individual who can't have money seems, in some fashion, to reach over an invisible hand and unmock and sweep away any source of money, he just gets rid of it, he just won't let the money come anwhere near him. Nobody ever walks up out of a quiz show and says, "Well, here's the sixty-four thousand dollars for missing the question." They're going to start running a quiz show on that basis after a while, you see, that's, gonna have to do that because havingness on money is getting so poor, they now have an inflation. People won't take the stuff and it keeps piling up in the streets. No kidding, a society could get into that condition. Make sure that your havingness on money at that time isn't so obsessive that you keep putting it in wheelbarrows and carrying it around with you when it won't buy anything. Many people do that. Every once in a while they... It's always an old building, and it's always on Park Avenue in New York, and it's always a brother and a sister, and they've, they've starved to death in this old building, and then the police come in to remove the cadavers, the "corpse delicious," (laughter) and they dig into the mopboards or something of the sort, and they find out that they had 150 thousand dollars in cool coin, and yet they couldn't, couldn't BUY anything with it. Well, that's in a very obsessive condition.

Хорошо. Так, какими бы ни были эти цели - хороший одитор; я не скажу вам, какими должны быть ваши цели - какими бы ни были эти цели, ваша проблема настоящего времени уничтожена, потому что вы участвуете в конгрессе. А конгрессы плавают по траку времени и, поскольку вы находитесь вне своего окружения, ваша проблема настоящего времени ничтожно мала. Это верно, не так ли? Ну, слава богу, мы разобрались с проблемой настоящего времени. Хорошо.

These various conditions just vary from one to the other rather easily. Well, this is simply a subject of havingness, of havingness. And people put ownership vias in order to increase the perpetuity, the survival value and continuity of money. And if you put enough vias into the line, so that nobody can tell WHO made the stuff, why, the money tends to perpetuate. And if there's no vias in the line, why, it doesnt. Truth of the money, matter is, with money, is somebody, somebody runs something through a printing press and gives it to somebody, tells him he can spend it. I mean, that's all there is to money, it's rather simple.

Итак, мы до некоторой степени прояснили цели, а команды одитинга будут: «Удержите пол на Земле» и «При помощи рук удержите своё тело... » - что бы вы предпочли, «на стуле» или «на Земле»?

Congress, Congress, under the Constitution, was the only organization that had the power to coin money. Fellow by the name of Alexander Hamilton - who served his country up to the time he no longer was part of the artillery in the Revolutionary War - he got to be an aide of Washington and then started to work for the New York bankers. I think that was an interesting switch. He introduced a system of banking here which is quite remarkable, and the government sometimes comes off of it, as in the days of Andy Jackson and other times. But the point is that this system of money, whereby somebody else had to be the author of the money than the US government in spite of what the Constitution says, was simply the introduction of a number of vias into the line so nobody could trace the ownership of money. And the government has bought this, they think this is a wonderful idea.

Вы бы предпочли «Удержите своё тело на Земле». Другими словами, вы собираетесь выложиться на полную катушку (разговорное выражение, которое означает «делать что-то в полную силу»). Ладно. Очень хорошо. Вы сами этого просили. Вы сказали, что хотите процессинг сегодня днём.

For instance, you can go right down on the Hill and ask senators, who should know better concerning coinage and issuance of currency and so on, and you say, "Well, now how about just printing three billion dollars and just passing it out in public works, and so forth?" "Oh, God! You couldn't do that," he'd say, "That's, that's printing-press money!" I'd like to know what ANY of it is. Printing-press money. The funny, funny part of it is, I suppose he thinks the money is enfranchised by the, some church out in the Middle West or something, I don't know, some right or power that has something to do with higher beings than senators. Truth of the matter is, when he says - that's pretty high - when he says "Yea" for a bill on the Senate floor that authorizes a further indebtedness for the United States, all he authorizes is for somebody in New York to write in a little black book the number of figures that he has - oh, two billion dollars or something like that - and then they send it down to Washington and Washington issues some bonds and then the bonds go back up to New York, and then New York sends it down to the Treasury Department, issues the two billion dollars in cash, and that's the way it's done. And so, there's nothing to it. It's better than a magic show, trying to find out where the money came from.

Между прочим, если вы будете улетать с Земли, бросьте свой значок в конец аудитории. Они сохраняют их, понимаете. Они сохраняют эти пластиковые оболочки.

Once in a while, some nation gets foolish enough to borrow a central banking idea, whereby the government IS the bank, the government issues the money, and then they wonder why they get inflation, why people have very little faith in the money. All they have to do is put a few more vias in the line. Yeah, they could have a central bank very easily, providing the central bank was totally managed by the farmers in some other county, you see, and it was managed over there and it was their say-so that permitted the money to be created, but they had to consult with their wives and their wives had to consult with the Druids in a cave, and they just keep burying it off over here somewhere, you know, and tracing it down. All of a sudden, the money'd become more and more solid, more and more REAL to people.

Стивз, ничего, если они просто пропадут в этот раз? О, он говорит, всё в порядке. Вам не нужно бросать их. Пусть ваш ум будет ясным и свободным, и когда вы будете улетать...

You, we know that all you do to issue a dollar is simply to print it and issue it. That's the truth of the matter. Pushing it through several terminals, up to the point of its entrance into the public hands, has no bearing on, on the situation at all. The public thinks it does. They've misowned that dollar to a tremendous degree. For instance, there are people right here who thoroughly believe that the dollar bills, possibly, are issued by the Federal Reserve. There are people here who believe that their tens and twenties and so on are issued by the US Treasnry. And yet, you look at your tens and twenties, and they, you'll find across the top of it there "Federal Reserve Note," issued by a private bank. It's quite amazing. There are silver certificates and silver notes. The government's getting more and more involved. They instinctively know the right answer, they know that all you have to do is put more vias on the line and you get more reality as far as substance and solid is concerned. In other words, the thing can't be unmocked.

Отлично. Теперь вы поняли это? Хорошо. Вы готовы к сессии?

And you mock something up over here and you say, "Joe mocked it up." You did it and then you say Joe did it and it would then continue. Why does it continue? Because to unmock it, it is necessary to conceive of its creation, and part of its creation is WHO created it, part of EVERY creation is who created it. And you have to get that idea of who created it at the time that you look at it, and it will simply go fffst. It's quite interesting. That's why shame, blame and regret are so interesting. Somebody's so ashamed of what he did, and you check up with him and you find out that he, usually, is upset about things somebody else did. You have a whole philosophy in existence in this modern age which is quite interesting, is, that is, that is, if you take all the blame on yourself, if you did it all yourself, if you alone were totally responsible for everything that is wrong everyplace, and if you just own up and admit this, you'll feel a great relief.

Well, the funny part of it is, is you might have done a lot of it, but somebody else did, too. Always remember that when you're going over your shames, blames and regrets. Otherwise, the bank'll collapse on you. It'll get totally solid. Why? Well, you AREN'T guilty of everything that ever happened in this universe. You personally are not guilty. You're guilty for SOME of it - guilty of some of it but not all of it. And this philosophy, then, whereby YOU take the blame for EVERYTHING, is simply an effort to do what? It's simply an effort to have more solids, to make the things which you have unmockable - in other words, un-unmockable, I should say - fix them up so that nobody can trace where they came from, so there's no getting rid of them. They're THERE. And the idea of trying to put an object there by masking who created it, where it came from and so forth, is quite prevalent. But it only gets us into trouble when we run into shame, blame, regret, and we say, "Well, I'm responsible for it. I'm guilty," - by which we mean, "I'm guilty, I'm to blame. That's the way life is. Oh, look at all the horrible things I did," - when, as a matter of fact, nearly every crime of the body required somebody else. See that? There's usually two present. Maybe there was just you and your body, there's still two present.

It's very funny, you know, bodies have machinery laid into them from other times. It's quite interesting. You'll find some preclear wallowing around, one time or another, "Well, look what I have done to this body. Look at the horrible machinery and things I have set up." Then he wonders why it runs much faster and gets much more solid. Well, some thetan that had the thing on the genetic line way back when, has already installed a tremendous number of items. You didn't install everything that's wrong with your body.

Now, you can trace the moment when you decided to USE it, you can trace the moment when you decided to reactivate some of this machinery, you can trace the moment when you WANTED to have something wrong. But if you yourself try to trace the moment when YOU made up all the machinery and the gimmicks and what-nots in the body that would or are going wrong, boy, you're looking down a blind alley because you didn't make them all. But the idea that you DID will make those that are there, solid. Now, why do you do that? It's just this subject of havingness. Havingness is a sort of an A-number-1 game, it's one of these gorgeous games. Here is a thetan who is that thing that was looking at the cat yesterday and here, and here he is and there's a cat and there he is. Well, actually, by his own laws of communication, nobody else's, NOTHING cannot duplicate a SOMETHING. You have to be willing, to some degree, to BE a thing before you can SEE a thing.

A thetan can be what he can see, he can see what he can be. Don't take great pride in being able to notice tramps and don't think it's your social consciousness that won't let you look at beautiful girls. Sometimes, sometimes your wife has nothing to do with it at all. (laughter) Here's the, here's the situation. You often see some girl, some woman sneers at some gorgeous gown that's in some shop window, you know, and says, "Oh, that horrible rag! Tzh! It's horrible. It's horrid." No duplication there. She is probably, to some degree, defending herself against the possibility that she will never be able to have a gown like that, you see, she has various ramifications concerning this. But once in a while, once in a while, she looks at somebody and, and once in a blue moon, says, "My, I wouldn't mind being that person." And as a matter of fact, the person becomes brighter and more visible. So, you have these two factors that associate themselves with solids. Being able to see something requires that you at least have some willingness to duplicate it or BE something like it. And then you get you here, nothing, looking at this mass over here, and you say, "I'm not unwilling to BE that mass," when you're all set, see, you can see it clearly. But, every once in a while, the mass comes up and hits some other mass that you're fond of and you say, "I don't like all that mass, that mass is treacherous." And you can get so bad that you could walk down the street and see this mass over here that you now consider treacherous, without seeing it at all. In other words, you could stare straight at it and not even notice it was present. Quite interesting, isn't it?

Objects very often disappear out of an auditing room. An individual's looking around the auditing room and he says, "I could have this in the room and I could have that in the room and I could have something else in the room," and the auditor wonders why he never has noticed a shotgun on the wall, or has never noticed a wastebasket, or has never noticed a desk ornament or has never noticed his OWN BODY, and sometimes, never notices the auditor. Well, you can be absolutely sure that these are masses which the person cannot BE.

Now, let's put these two things together. Let's do a little mental gymnastics here and get the idea of misowning solids. We get the idea that somebody else created what we created. You get the idea or that, see? Now, that makes it solid. Then we say, "I am now unwilling to perceive that. I don't want to perceive that because it's treacherous." We say that more in a roundabout fashion. We say, "I'm unwilling to BE that thing, I'm unwilling to have that thing continue to live, I'm unwilling to have that thing's existence in my vicinity." And we get these two things combined. The first time one said, "There it is and I want it solid." Then he found out it was dangerous and be didn't like it, so he walks over this way and he says, "I don't want that." He never bothers to undo the mental gymnastics by which he made it solid. We get an engram bank. The persistence of a bank is quite interesting, the persistence of, of masses, one kind or another.

He said, he first said, "Oh, these beautiful pictures, these gorgeous pictures of the world, these gorgeous pictures of, oh, battles and gorgeous pictures of crashes and lovely, lovely pictures of people being murdered," those, too - those, too, were beautiful, as well as the beautiful pictures of the temples and all that sort of thing. "Well, all these pictures are just gorgeous. Now, I'll get the idea..." and you put a machine over here that mocks up the pictures over here, that shows them to him here, so that he can say, "I wonder where they came FROM?" See? And, "This body is making pictures," or something of the sort. It's a very, very unusual thing. And then he gains experience. Experience is a synonym for "knowing better." Another synonym for experience, which is much more germane, is "not wanting to be or not wanting to perceive, again."

Well look, he's got a mechanism that says this must be solid, and now he has some experience and he says that sort of thing is bad and mustn't be solid. Now he's in trouble - just as simply as this, he's in trouble. Why? He gets a mental image picture, gets a mental image picture of his fifth or sixth wife standing there looking pathetic, he can't get rid of it! He says, "Ffwttha." And you see men walking down the street, particularly in New York, talking to the air, you know? "Yap yap yap yap, gob-gob-ra-ra-arr, arr-arr-arr-arr, gob-gob yap-yap arr-arr-arr."

I had a fellow one time come into a white-arm restaurant there in New York. I was up there in the automats, up there on the second floor. This fellow raced up the stairs and he went and put two chairs up against a table, reserving two places, and went over and got his sandwiches or whatever that was, and brought them back on a tray and set his food down, and opened out both chairs and says, "You sit there." And he sat down and then got raving mad at this empty chair, argued and pounded on the table and growled and snarled. And there were a few people around, looked up, they minded the noise. Truth of the matter was, however, very simple, they were used to that sort of thing.

Well, this fellow was carrying a spook of some sort or another. That's a technical word, a spook. Every once in a while, you find a spook. Somebody right down there, second row, looked at me one day and he says, "What do you know!" he says, "We were running this thing, and there, right, standing there all the time, he had been there all the time, was my cousin." He'd been walking around with his cousin. Well, there's hardly anybody doesn't have a spook of one kind or another, and there's certainly nobody who doesn't have some sort of a persistent picture that he'd better not look at because he can't be that thing which, so therefore, must be invisible to him - you get the idea - which is totally solid. And this is about all that gets wrong with the mind.

When you say a specific experience is bad, let me assure you that ANY experience, according to a thetan, is better than NO experience. There isn't, probably, any such thing as an "immoral" experience, except by another consideration that something was immoral. You have to make ANOTHER consideration, you see? It isn't such a thing that there's no such thing as immorality. Oh yes, there is such a thing as immorality. People have considered certain things immoral and they decided that that was the way to go about it and these things must be prohibited, and everybody gets solid pictures of them - they BECOME them. (laughter)

Well, we get to this second stage now. There is one thing a thetan can do with something he doesn't want to look at. He can wear it. That's one solution, isn't it? Huh? Now, here's something funny. If you took a horrible looking dress and you put it up in the living room so that every time you entered the living room, or entered or left the house, you saw this dress there, and you'd say, "Boy, I got to ragbag that thing quick." But you wouldn't let yourself do so, see, it's just there, there's that dress. Every time you found yourself putting it away, put it back there again. The next thing you know, you say, "Well, it's not a bad dress." You put it on. At least you don't have to look at it when you're wearing it. (laughter)

I've seen people do this with clothes, but they certainly do this - it accounts for some of the fashions that come out of Princeton - I've certain-, I've seen people do this with physical objects. But they do as they do with physical objects, with mental objects. In other words, anything a person will do with a physical object, he will also do with a mental object - and vice versa, because they're just objects. They are not a special kind of objects, they're simply an object. The only reason other people don't see your facsimiles is they are not that heavy, they're not that, they don't stop light that well. They stop light for you because you're the one that sheds the light on them.

Every once in a while you run into an auditor who can see other people's facsimiles. Every once in a while you really, he really CAN see other people's facsimiles. He's not seeing something he mocked up himself. It's very easy to get in somebody's head and take a look at the mental image pictures that are stuck. Rather simple. You or an auditor can quite often see things or sense things or perceive things or get a feeling about things that the person himself will not sense, feel, experience or see. Why? Because he's gone through this goofball thing I just showed you. He gets a machine over here which mocks up something over there which takes some pictures over here, and he gets something solid. See? Then he's over here and he says, "Boy, I don't want to be that. That's bad. That's bad." And he says, "Get out of here! Move. Unmock. Vanish." Now he says, "OK. At least I don't have to look at it." (laughter)

Well, in view of the fact he's NOT looking at it, we get this oddity that an auditor can do more for a preclear than the preclear can for himself, providing they don't both have the same aberrations. (laughter) You see how this works? Well, we get these stuck manifestations in the mind. Alright. We say, "Well, that's what's wrong with it. Now let's do something about it," see, that's very easy, "Now, oh, let's do something about it."

Dianetics. The only thing that is not in Book One Dianetics is havingness. There's some tiny reference to it, but it's just not there, and it's a terribly important subject. A thetan's desire to possess mass, any mass is better than no mass, he just wants mass, he wants havingness, he wants possession. It's quite amazing. Now, what happens here? Auditor comes along, and with force and duress, wears this thing out this fellow had here, see? You'd think the thetan would have felt better, but he doesn't feel so good, because the other factor has come along - his havingness has been reduced. In spite of the fact that it was bad, he didn't want to see it, he couldn't observe it, he couldn't experience it, he really couldn't own it, one way or the other - its absence, nevertheless, profoundly affects him.

This is quite weird. Police social workers and so on, are always struck by this, this phenomenon. I think it's Oliver Twist, isn't it, where Bill Sikes had the dog that he kicked all over the place and so on, and I'm sure that the dog was very upset when Bill Sikes went to Tyburn or wherever he went. You know? Thing kicked him all the time, but he still had something there.

So somebody is always trying to solve this problem of separating a husband and a wife because they're both so unhappy together, and then they go spang! There they are, back together again, see? You say, "Well, he beats her and she nags him and between the two of them, they're going to ruin their lives." So you say, "Well, obviously the proper solution is that-a-way." So, we get it all fixed and they go that-a-way, and they're either very unhappy or they come this-a-way all over again. See that? That's merely havingness, the total explanation of it. The lack of mass, loss of mass and so on, is quite fundamental. In order to take a wife away from a husband, you would have to at least give him a clothes dummy in return. And what do you know? He's liable to be satisfied with one, too. (laughter) That, that is about, that, that is one of the riddles. But it isn't really a riddle, it's simply a consideration that havingness is valuable and one should have havingness, and so on.

Actually, as one runs processes aimed at remedying havingness, a person gets over the idea that he has to have everything in sight without criteria. He gets over such ideas as greed, and he also gets over such ideas as "can't have." He gets over the idea that he can't have anything, and he gets over the idea that he's got to have everything. Quite interesting. He, he can get out of this. Unless he gets out of this havingness bracket - it's not bad, you understand, it's just something he has to get over if he's ever going to shift his attention very much. And so, he gets out of this havingness bracket, he can do all sorts of things, he can exteriorize, he can tolerate space, he can do various things that he couldn't do before.

The anatomy of a trap, of course, is an inability to have it but have to have it. A trap is better than no trap if a person has to have mass. You, this is the great, great wierdity. You wonder why criminals who have been in jail always go out and commit more crimes and go back to jail again. The police prefer to be very baffled about this. Well, there's nothing baffling about it at all. They moved in the havingness that close, they got him used to that much - you know, small mass, small confines, rather small space as a cell, and so on - they move the guy out of it and, to some degree, he feels unhappy about it. He steals something, he's trying to remedy his havingness already on a criminal basis - he can't really have something so he has to steal everything. And he'll, he'll do this sometimes, just to get back in jail. And he goes out and he leaves clues around so that Dick Crazy and the FBI and other people can go out and arrest him, bring him back, and give him that much havingness again.

In other words it's hard to keep thetans out of traps unless they have some fairly sane notion of possession. And their notions of possession, havingness, what they can perceive, what they should have solid - unless these things are fairly straight, well, the fellow is leading a very confusing existence. He doesn't quite know what the existence is all about. He, he hasn't a clue. Well, we look at, we look at the problems of mass, the problems of ownership, the problems of perception, and we find these things are very intimately connnected. And the entrance point is quite interesting. The entrance point of havingness - and this, apparently, is WAY over the hills and far away from what I've just been saying - is control.

Now, let's get down to the basic factor of what makes things bad. Things are bad which exert an influence a person doesn't want. You got that, that's a bad thing. A bad thing exerts an influence a person doesn't want. Therefore, it is attempting, you might say, a control of the person. And when a person has this happen to him too much, when too many things attempt to influence him without his consent, then he gets into a state where he blurs out. He says, "Nothing must influence me." Well, because control is a two-way proposition, right hand in glove with it is, "I mustn't influence anything." We also get this phenomena where he says, "This object here mustn't influence anything," and then he moves over here and becomes the object - he also inherits the, the idea that it mustn't influence anything.

Control. Control. It's fortunate that that is the entrance point. Earlier, we had communication as an entrance point. Now, communication doesn't go as far south as control, because communication has to be as significant as control to have any reality on an unconscious person. In other words, to communicate with an unconscious person, it is necessary to add the additional significance of control, and also a communication line and also some mass. Communication all by itself is too simple. Somebody's lying there unconscious, we walk in, we say, "How are you, Daisy?" She wakes up, she says, "No, I'm not bad."

See, if communication worked, we could walk through a hospital ward very easily and simply open the doors and say... "How are you people?" wouldn't work, by the way. Communication is a, communication is a fairly individual thing. We'd have to say, "How are you?" and "How are you?" and "How are you?" and "How are you?" and "How are you?" and "How are you?" and theoretically, they'd all wake up and get well, and that'd be that. But you have to add the additional significance of control before they pay any attention to the communication. We have processes now which do this. Control, a solid communication line, communication, all added up together, will reach, evidently, almost any level of unconsciousness.

Now what, what, what advantage is there? Why should an auditor be worried about unconscious people? (laughter) Scientologists wake up rather easily. They're generally awake before they have anything to do with Scientology. It's quite remarkable that very few of them have any reality at all on the general state of homosap. It's quite remarkable. Most of them have always considered themselves a bit of an odd ball. That is almost a common denominator of a Scientologist. Up to the time he came into Scientology, he considered himself was just, just slightly an odd ball. (laughter) He'd look at things and he would see that they weren't quite right. And the other fellows around would take a look at them and they'd say, "Wehl, thes nothun wrong withat." (laughter)

The person, who was going to become a Scientologist someday, would say to himself, "Well, there must be something wrong with me." Well, there was something wrong with him. He was awake. Any person who has served a rather adventurous career has, sooner or later, in times of stress, had an occurrence happen to him where, sound asleep, he has acted and behaved as though he was wide awake, and then has suddenly awakened finding himself in action. You know, almost anybody that's been around has had some sort of an experience like this. You know? It, it could be as innocent of, as you were up all night at a party, and you have to get up and get everybody's breakfast in the morning and, and so you know that, you go to sleep and you know that. Next thing you know, you're standing over a stove making coffee! (laughter) And you say, "Hey! How'd I get here? I don't remember getting out of bed!" And yet, obviously, for some little time you were performing actions - Got that? - for some little time. You must have gotten up, gotten dressed, lighted the fire, put the coffee in the pot, to wake up, all of a sudden, with yourself standing over a stove with the coffee in the pot. You've had that happen, something like that. Don't have it happen to you when you're driving a car. (laughter)

I very often - oh, on an expedition one time, been about three days in a storm, four days, and I remember distinctly going below - and I was back on deck again! I'd evidently been acting all right because I woke up in midsentence of somebody else, somebody else was talking to me and I woke up in the midsentence. And I, "What the hell am I doing here? I went below a couple of hours ago. I distinctly remember it!" Well, if you have any subjective reality at all upon such an experience, let me invite you to apply that experience to a great proportion of your fellow man. He hasn't awakened. He is walking around, going through all the proper mechanical actions, he's going through life, he goes to school, he studies his textbooks, he gets up, he goes to work, he thuh-thuh-thuh. And you'll see this, every once in a while, when you're auditing somebody. He, all of a sudden, will say, "Clonk! What am I doing HERE? Who am I?" (laughter) You woke him up.

What did it take to wake him up? Well, processing, processes. Therefore, for you to be able to process, individually or collectively, mankind as a whole, then you had to have the clue and the key as to how you processed an unconscions person, because that's mostly what you've got. You wonder, "Why do people tolerate this sort of thing?" They're not tolerating it. They're just there, you know? (laughter) And, back in the old days, when you thought of yourself as an odd ball and so forth, just, just reapply this thing. You're standing there and you were the only one present who was awake. And then you thought something was wrong with you? Yes, there was something wrong with you. You were awake. (laughter)

Now, havingness, havingness has a great deal to do with this. When a person loses too much too suddenly, he thinks he can't see at all, thinks he can't experience, and assumes, himself, this state that we call unconsciousness. And that is the one thing that is personally assumed. Actually, there is no such thing as a bank full of unconsciousness. When the stress gets too great, the individual says, "I can't have that thing which I misowned into solid. I am about to see it and my only defense is to see nothing," so, he goes clonk, unconscious. A thetan turns this on himself. You present, I'm sure that there are girls around that you could present them with a gold-plated Rolls-Royce or something, and they'd just go glong, just go out cold. Possible. It's just too much havingness, too fast. Well, this other manifestation is, any time an unwanted bit of havingness appears, any time something appears in the bank that they really shouldn't look at, they themselves shut down their attention. And that we call analytical attenuation, or anaten, or just plain dope-off or boil-off or other technical terms. (laughter)

Now here, here is this phenomenon. We have havingness versus unconsciousness. The havingness is mocked up on vias and misowned, and many times is no longer perceived because the person is unconscious toward that object. He hasn't really got an automatic mechanism which makes him unconscious. He just all of a sudden begins to know that's bad to look that way and he just, uuuuh. The only reason people go to sleep in the dark is because the dark is dangerous. Then they get on an inversion to it, they get on an inversion to it and they say, "It's so dangerous, I better keep prowling around in it," and they sleep all day. They get various odd ideas, strange ideas, concerning how alert and awake they ought to be, but the remedy for anything you don't want - and remember that it's better to have something than nothing - the remedy for that is to go unconscious and this mechanism is pretty well under the control of the thetan. And it's demonstrated by the fact that in an auditing session, when somebody goes unconscious, the best thing to do is to wake them up - just like it said in Book One.

Actually, there's a method of doing it.

▼ You were practicing it here this morning.

And that is, you acknowledge them until they wake up. And an acknowledgement, all by itself, if it's good enough, will wake somebody up. It's very funny when you see them wake up. Sometimes, they'll wake up and then wish to God they hadn't and then go to sleep, and they're just... (laughter) Very amusing.

A thetan wants and has to have and really, basically, is unhappy unless he DOES have, and uses against this the defense of unconsciousness if he finds himself having at any time. Confusing, isn't it? An individual creates something and makes it perpetuate beyond his control, because he says, "I must have this, and I want it to go on forever." Then he says, "This thing is bad, and I mustn't perceive this, and I can't possibly be it," and so on. Therefore, he just shuts his mind, he shuts his eyes to it. He said, "This is no longer there," while it's standing in front of him. Until he can tolerate havingness, for its own sake, you can't expect anybody to wake up. So, in reality, the clue to consciousness, the clue to unconsciousness and the ways to resolve it, is totafly in the field of havingness. And havingness gets bridged over to the person with the significances of control and communication. And if you can get control and communication between the person and havingnesses, you got it made. Person wakes up. He finds there WAS something to look at, he finds he COULD look at it and discovers, therefore, that it's possible for him to be awake though alive. (laughter)

This is, evidently, the basic mechanism of havingness, the basic contest in which we find a thetan involved, and the co-relation between havingness and consciousness is simply that a person becomes unconscious if he believes he cannot have. And so, we reverse the thing around the other way and we showed him that he CAN have and he therefore becomes willing to be conscious. We do not resolve unconsciousness, or the somnolent state in which the human race finds itself, by simply running unconsciousness because this mechanism is really never otherwise than under his control.

So, we have found the entrance point to a case and that is havingness, and we have found how to get it across to the person, and that is by control and communication - thus CCH. And this is the basic mechanism and theory of CCH.

Thank you.