Okay. And this is the afternoon lecture of January the 14th. And this afternoon, I would like to talk to you about some more beingness and its application in terms of communication.

All right. This is January the 14,1954, first morning lecture. Now, as we work along, we find various things which get faster perception changes. And we’ve worked into here, in the last few months, a series of processes which give rather rapid changes on mock-ups and rather rapid changes on occlusion. Well, truth of the matter is we’re just. being awful nice to occluded cases. Because we’re going on down-how far south do you have to go to get every case? Well, it’s a matter of auditing, to a large degree, and that is why I have been interested in working through people such as yourself, you people, because we need auditors who can do this sort of thing.

You, after a while, are going to find out that there are only certain essentials that we’re talking about and these essentials actually are Knowingness, Beingness, Lookingness, Emotingness, Effortingness, Thinkingness, Symbolizingness and Eatingness and Sexingness.

Well, now you’ve had, most of you, quite a bit of basic work and so on. Well, let’s package this up and see how many directions it goes and so forth and get your auditing style up and that’s what we’re doing, mainly.

Now, I’m real smart. I can list those off very rapidly, but not because I wrote them down and took a look at them, because all I do is just run the span, just run the span and name its parts.

Well, let’s take this problem of how far south do you have to go? Well, let’s take it on the side of the auditor. You can take an indifferent auditor and he’s going to get about 50 percent of his cases, he’s going to make an improvement with them. It’s a Book Auditor, you know? One who’s never studied or really listened to a tape, he’s just read some of the material.

Now, I could go at it this way: no solidity, total ability, total potential, pervasion, looking to find out what one isn’t pervading, down to emoting to prevent pervasion or to assist it, down to solidification so that you’ll have something to pervade, down to thinking about it in case we don’t have something to pervade. And then going down into condensed thinkingness and then thinking, which is symbolizations. And then we get that something to pervade with an idea in it, in other words, a live animal or something of this sort and we go immediately from there into appetite. And when we go from there into appetite, why, we seek further than that and we find out when there isn’t enough food, why, people indulge in sex.

If you just go out there with old Self Analysis, you’ll knock out about 30 percent. And you know that that is about 8 percent higher than anybody has ever hit before. Well, you can take a little book, Self Analysis, and not even understand what it’s all about and just kind of read it off to the fellow-not even in an inviting tone of voice but a perfectly lousy tone of voice—you’ll get about 30 percent.

Female voice: Hm?

If you could just take every “sucko-analist” in the country and push his nose into Self Analysis and say, “Here kid. Stop wandering around in the dark. When patients come in to you, why, just take a page at random and read it at them.” Do you know that he would improve his results up to a point where he got one?

That’s absolutely correct. Your overpopulated areas of the world are those areas where there wasn’t originally enough food.

Some people, you know, oh, 22 percent I think of practically any culture I’ve ever looked at, happened to get well just by the virtue of having gone to see the fellow who is supposed to know. Well, so that takes care of 22 percent. Well, if we took SelfAnalysis - very badly applied - we’d get 30 percent In other words, we’d account for 8 percent of real cases.

Now you can take a family of mice-you know, once, psychology has contributed something. Never let it be thought that psychology is a dead loss. It is not a dead loss, it has contributed something. It has demonstrated that human beings are not mice, [laughter]

And you know, attention has a lot to do with it. You know why people get well-I hope by this time you would know, you could figure that out immediately, why somebody would get well just by going to see somebody who is supposed to know: attention-altitude and attention. You know, they go and they get some attention.

But just in terms of any of the animal kingdom—this includes giraffes and human beings and any kind of animal. A GE is essentially an animal. He is an animal that’s been brought up, in spite of itself, by a thetan.

Fellow says, “Good morning, how are you?” “Yes, what are your problems?” and so on. So if he does it-even in a lousy style, just terrible, just horrible, why, a lot of people are going to get well. Just on this attention basis, you see?

Now, as we look over this situation, all we’ve got to do is shorten up certain essentials out of the food supply and they become very, very hectic about reproducing. Fascinating, isn’t it? Well, it shouldn’t be so fascinating. It should be very obvious to you that if you can’t eat with this body, you better fix it up to have another one you can eat with and hope times will be better. You see that? I mean, the guy can slide along the track, then, to another period. It’s very simple.

Now, let’s compound the gain and let’s actually do something. Well, that just skips psychotherapy. I don’t know what they intended to do. I haven’t any idea. I’ve asked them in vain and all they talk to me about is fees. That’s a fact.

The first impulse towards sex actually begins with the individual at the moment he decides that he can’t survive. That’s the other test. That works as a technique. When you’ve got somebody who is pretty goofy on the subject of sex, well, you just find out places where he isn’t deciding he can’t survive or almost any kind of a technique you want to tailor up on the spur of the moment, which simply runs out and puts into his power the decision that he can’t survive.

I went down to see a psychotherapist one time to find out and I went in very politely, but I went in, really, with the question-this was the question politely phrased, but I’ll tell you what the question is: “What the hell йгеуои doing?” And all I got was a big talk about fees.

Now, the decision he can’t survive is almost concurrent with the decision that he can’t create and they’re almost-they’re together. So that “can’t survive” comes first and “can’t create” comes afterwards. Or “can’t create” comes first and “can’t survive” comes afterwards. It mainly depends on what subject he can’t survive on or what thing he can’t create, but the two come very close together.

I went into one of the top-rank psychiatrists of the South one time and asked him all about this fees business (because that was all he would talk about) and found out that for two years he had been racking up charity patients at the local medical center without ever giving a single one of them the least attention.

So you see that somebody who has decided he can’t survive will go into hectic sexual activity, quite ordinarily, in order to survive in the next generation. We’re only talking now about animals, by the way. Don’t make it an overall end of everything, because we’ve got sex sitting down there below eatingness.

So, if this fellow was going to backtrack on fees, if fees was the thing, well, let’s investigate psychiatry. So, I investigated fees. First thing I ran into-not beefs around town-I just investigated his practice. Patted his secretary on the head, told her to look at this bright spot which was immediately under my chin and got his patient list and started in on the telephone.

When we talk about eatingness, we’re talking about the whole Applause Scale, really. And when we say eatingness and sex, we’re just making a highly specialized application of the Applause and Attention Scales, that’s all. Attention is valuable, there are scarcities of that and applause is a substitute for attention and so on.

I had to know about this, that’s all. I mean, I was tired of fumbling around in the dark and the first thing I ran into-I think it was call one: This fellow had a wife who, after the birth of a child, had demonstrated psychotic symptoms. And he had hospitalized her on this MD psychiatrist’s opinion, that it must be done. A great many insulin shocks were administered. The condition deteriorated to the tune of thirty thousand dollars. And the fellow had hocked his business and lost it and had hocked his car and lost it and had hocked his home and lost it. He wasn’t rich, this boy-it wiped him out! And his wife was still psychotic, only more so.

Well anyway, let’s look this over and we find out that when you get applause supercondensed, you get Mr. Tiger-1 like this picture because it sort of punches it up one way or the other. I got hold of this mock-up some time ago and I’ve been fond of it ever since, I don’t know why. And I suppose there is no significance, which is what makes it significant.

Well, that was about call one and we went from there. If anybody wishes to study the activities of locusts in Africa, he had better start in to get a more fundamental, more sweeping and thorough picture by studying organized medicine and psychiatry, because I couldn’t lay it on to the degree that it’s bad. I’m not saying it’s bad over there, I’m just saying, what the hell is wrong with a culture (this puzzles me every once in a while) that will continue to tolerate such robbery? Inefficiency, robbery. Well, the public really doesn’t tolerate it.

But anyway, we get the idea of this tiger going through the woods and this monkey pelting a couple of old dead twigs at him and so forth. And the tiger, he doesn’t mind that. He kind of snarls back and so forth and it makes a nice randomity. But then the monkey refuses to pay him any attention that is of an admiring or flattering kind. So having refused to pay him any attention of an admiring or flattering kind, Mr. Tiger decides that he is going to get some attention from this monkey anyhow, so he eats him.

But you know that it takes about all the legislative ability that medicine can throw at state legislatures, it takes all the hypnotic control a doctor normally has over patients (because he’s talking to sick people all the time, so they have to believe him-and I’m not making a wisecrack there, that’s a fact), it takes about all the lobby power they’ve got to stay in the saddle, because the public doesn’t want them. The public would, and does, go over the hill and far away on almost anything.

Now, if the monkey had simply applauded sufficiently, the tiger never would have eaten him. And if it hadn’t been for the fact that monkeys stopped applauding very early on the track, then tigers would not now be eating monkeys. But monkeys did stop applauding. They got stuck on the ridicule band and they stopped applauding and they insisted there was nothing to applaud. In other words, there was no good attention.

They go to see chiropractors, naturopaths. They go and take colonic cleanings. Somebody shows up with a new whittledorf machine and they go and sit in that. This is not necessarily that the public is entirely neurotic and shot through psychosomatically, they are dealing on a perfectly reasonable anxiety. They know they haven’t an answer. And so, they keep hoping because the higher-toned ones have still got some hope that there might be an answer and the lower-toned ones have learned how to pray. And that’s about the size of it

Now, that is simply defined as good attention. Actually, ridicule or betrayal or anything else is attention. And you’ll find some character who’s real bad off-they’ll chatter straight out of their fundamental bank. They’ll tell you-they’ll tell you, “Well, just-you can ridicule me or betray me- or anything you want, just don’t ignore me. Huuh! Don’t ignore me, please.”

So here, we shouldn’t be talking about healing, we should be talking about lobbying and about how you collect fees and a lot of things if we’re talking about something resembling this.

And the most awful thing that you can do to anybody is to ignore them. It’s terrible. Sets up more appetite. If you want somebody to get to a point where he’d like to eat you, why, just ignore him long enough, see? Very simple.

Now, those are hard words. Someday, if this tape happened to wander astray and some medico listened to it, I hope his ears burn. Because he knows, as well as anybody else, how many people have walked into his office and have walked out still sick.

All right. Now, let’s look at this beingness proposition and we find out knowingness and beingness-and we have got two different kinds of an operation. Do you see that? We’ve got knowingness and beingness and those two things are kind of easy to confuse. They aren’t the same thing. They really don’t properly, as I’ve told you a couple times-every time I’ve put beingness on that scale, I’ve said, “It doesn’t properly belong here, but we might as well throw it in here.”

Now, the only thing that puzzles one is when you can do something for somebody, why, all of a sudden, you run into a very large amount of opposition?

There isn’t any reason to go into the two sides of this ledger, to amount to anything, but you can understand that beingness and an aliveness and a livingness and an awareness does cross with knowingness, but it isn’t knowingness, you see? Knowingness is being aware. The bridge there is awareness. Beingness is being aware. Knowingness is being aware. And because they’re connected by a bridge, you see, they can appear to be the same thing. They really aren’t the same thing.

Now, I’m not talking about opposition from my standpoint. I don’t have any opposition. I don’t. There are a few boys around who would like to personally cut my throat so they can make a couple of quick bucks. I mean, we might as well state it that crudely because it’s intended that crudely. And these fellows pop up and disappear and so on. But medicine itself or psychiatry could never feed me a (quote) “direct beef.” Never.

Beingness is the first tiny little entrance into energy and space, and knowingness is no entrance at all. Total knowingness is no entrance into space, objects or anything. But beingness-we’ve started to enter space and started to enter objects. So we’re already on the dwindling spiral. Well, that’s very fine to call it a dwindling spiral but really it only becomes a dwindling spiral below 2.0 on the Tone Scale.

Oh, you would be fascinatedhow polite they are to me personally. Oh! The guys are scared. Now, I don’t know what has gotten on the grapevine, medically, and I don’t know what they get around, because I’m nothing important medically. But it’s very funny that when a doctor-when I go in and get a shot of penicillin or something for the GE’s pneumonia or something, I go in and I say, “So-and-so and so-and-so” and the doctor looks at my card and he starts to administer this and all of a sudden he looks at my card again.

Now, the truth of the matter is that almost any kind of livingness above 2.0 on the Tone Scale is intensely enjoyable. That is, the individual can’t do anything else, but he enjoys it on the bulk of the scale.

Well now, the funny part of it is, is the guy out on the street could look at my name, many times over, and just be looking at a name, but not this medico. And he will start to talk to me covertly about philosophy. And he’ll beat around the bush and he will make a damn fool out of himself, actually, with regard to it. And a small percentage of them, at the end of such an interview or something like that, will say to me, “Um, I-I wouldn’t like-like it to get around, but you know, you know I have a little problem. My wife ...”

He even has some slight enjoyment out of being bored. Did you ever have anything to do with a society which made its entire interest out of seeing how bored they could act? I think the aristocratic Roman society, toward the end of its days, was making really a big cult out of how bored could they act. The French aristocracy, just before “comes da revolution”-the French aristocracy were also doing this and so on. They were beginning to find out how bored they could act. You can always see when some society is passing down and about to hit 2.0, because they hit a strata of boredom. And then after that, all they can do is be antagonistic, they can’t enjoy anything, really.

You think I’m joking.

Well, if you were to look at this band of sexingness back up to knowingness and so forth and if you were to look at it from the band of, oh, 1.1 or 1.0 or .5 or something on the Tone Scale-because this, by the way, matches the Tone Scale, it’s right on the Tone Scale. It’s just a different way of grading, different way of stretching it out. I think 8-80 goes into that quite considerably. You’ve got a book that goes into that, tells quite a bit about it.

Audience: No.

Anyway, somebody down there around .5 or 1.0 or something like that, he looks up at the rest of it and, of course, his evaluating factors are pretty well stuck in .5 and 1.0. So a fellow in .5 would evaluate enthusiasm as a sort of a grief expressed too loudly. And knowingness, a total knowingness to something at .5 would be of knowing all the things there are to cry about, see? So this is actually a condensing action: that he doesn’t want to know all the things there are to cry about, so he knows less, which puts him further down on the scale.

The guy’s scared. There’s plenty of grapevine on this. Why? Because they stand up there with this tremendous frontal barrage of lobbyists, see? I mean they’re going by law and there’s nothing under the crust, see? There’s thin crust and then there’s nothing from there on down. And unfortunately, they have tackled nationalized medicine. And they’re making a tremendous campaign of nationalized medicine. And they’re getting the public convinced that doctors do advertise, because radio programs and so forth are being put on to combat nationalized medicine and so on. But their organization depends almost entirely upon, at this moment, the fact that medicine might get nationalized.

Well, life has long since invented a method of clearing the ledger. They even-we are very, very clever. We can even clear police records. The Federal Boys Institute down here in Washington, that has that big shack on Pennsylvania Avenue with hot-and-cold-running attorneys-by the way, that’s the world’s greatest paper chain. The motto across the door there-it isn’t quite etched deeply into the stone yet-but the motto across the door of it should be “Pass the buck.”

Well, you know why medicine doesn’t get nationalized? You know why there’s no more pressure than there is and why the lobbies are not any more successful than they are? Because the state legislators themselves-legislators, individually, themselves-know there’s no good answer. Why should we worry about making a nationalized proposition, actually, out of psychiatry or something when they don’t do anything for anybody. Now, you go in to most attorneys and you say, “Now, let’s see, what is our legal method of operation here?” And you will find the attorney all of a sudden starts to snarl.

You go in there to try to find out about something that has to do with law enforcement or a crime or something-action and you say, “Well, there’s been eighteen banks robbed and I’ve just found out about these banks robbed and so forth.” They send you up to the second floor to tell somebody there. And you say, “Well, these eighteen banks have just been robbed and there’s eighteen billion dollars have just been stolen.”

Just go out here and see three or four attorneys and a couple of them, when you say, “Well, now look, I’m a Scientologist and we should operate within the law if we’re going to set up any kind of a clinic or something of the sort...”

And the fellow says, “Well, sorry. That’s not quite in my department. It’s next door there.” They tell you about that.

Ah, “Well, yes I know,” this attorney will say. “Yeah, the doctors have got a monopoly on this thing. They can’t do anything for anybody but charge them, but they got a big monopoly on it and they’ll give you trouble. Now, the laws of the state that we’re in right now have a lot of loopholes in them. Now, I’ll tell you about these loopholes.” And the satisfaction with which these boys carry on in this-very interesting.

And you go over to the next door and they say, “Well, you’ll have to fill out a report.” And you say, “Well, the robbers are right this moment going down the end of the street. Why don’t you do something about it?”

In Great Britain it’s even worse. The government itself practically comes around and says, “Now, let’s see, how can we cooperate with you to get around our laws?”

And they say, “Well, you put that in the report too.”

Now, what you have there is an arbitrary-an introduced arbitrary into the society-which is supposed to fulfill a need and the need still exists and the fulfillment doesn’t exist.

And after you’ve made these reports and so forth, you keep going up floors and down corridors. They don’t furnish scooters to go down the corridors, but they should. And when you finally get back to it, you’ve been referred back to the receptionist, who simply refers you to the door and nothing has happened. The most marvelous organization you ever saw and yet criminals are very frightened of it.

Well, the whole point of what I’m trying to tell you here is not a tirade about anything, it’s just this: You don’t have to worry for two seconds about crusading for Scientology. You don’t have to worry about it for a moment. You just tend to your knitting with some Group Processing-particularly Group Processing-and tend to your knitting with a few preclears and reach where you can into the society for the more able guys, to do something for them, and this whole thing is going to fall in your lap. There isn’t any question about that, for the good reason that the less drum beating I do, the more successful the HAS is.

Of course, you do get some of these boys sitting out in their local offices, where they really don’t have too much supervision. They’ve got a lot of tear gas bombs and a lot of things like that and they have a good time, every once in a while, if they can just prove to themselves that it’s interstate, you know. They’re not allowed to do anything unless it’s interstate and then they can do something. Although the government has proven now that anything, even eating or spitting, is interstate traffic. But these guys will occasionally go out and have a heck of a time for themselves.

Now, at first, when we didn’t have a hammer and tongs clincher proposition, an auditor had to be far too carefully trained in order to produce results, but he still could produce more results than anybody had produced before, by an awful long ways.

They do this every few years. They got mad at a fellow by the name of Dillinger, so a bunch of them got their pistols out and went down and stood outside a theater he was in-waited for him till he came out-and just shot hell out of him. I think they nicked a couple of ushers, too. But that was just a sort of an explosion from the boredom of it all.

When we were still in that stage, yeah, one had to beat the drum and push around and try to square things up, one way or the other. But when it comes to crusading against medicine or against psychiatry-no, don’t bother, for the excellent reason is they’ve dug the vacuum into which they’re going to fall. They’ve already dug it. And you don’t even have to sit back and wait for them to fall. You don’t have to wait for them or pay very much attention to them.

Well, when police work gets on a big paper chain like this, there’s only one thing it does well and that’s keep everybody’s identity nailed down. And boy, it does that more and more thoroughly. The less efficient a police organization is, the more it will dabble with identity. And when it’s got identity completely nailed, you have no police.

I have reviewed very thoroughly, really, conditions as they exist in the field of medicine. I walk into a hospital here the other day-I do this every once in a while anyway, regardless of whether I have any traffic in the hospital-and a doctor is still very, very necessary in terms of emergency surgery and the field of orthopedics and obstetrics. And there’s his field. And the sooner he finds out about it, the quicker. He better leave psychosomatic medicine alone, though, and he’d better leave endocrinology alone, because he doesn’t know anything about them. And all he does is get people in trouble with them.

That sounds funny because it sounds, you know, like, well, gee whiz, if they knew who all the criminals were in the country, why, gosh, gee, that would make law enforcement just grand and wonderful and, gosh, you could law enforce everybody then. Gee, gee, look at what you could do.

For instance, they administer stilbestrol down here as though they were dealing cards or something. If you give a woman stilbestrol immediately after she has delivered, you’re giving her an unbalanced endocrine picture immediately. And the problem there is that the unbalanced hormone (which is to say, just stilbestrol) arrests the recovery of the remaining hormones and so slows down her healing. And that’s interesting, isn’t it? Well, they give it to them, they say, “so the milk won’t come in” or something of the sort like this or “so they’ll get a uterine contraction that’s much better and ...” Oh bull!

No, all you do when you’ve got them all nailed down is tax everybody. Nothing to do with law enforcement. The more a government nails down the individuality of its citizenry, the less justice the government must furnish, because it’s easier for the government to find people’s names and addresses in order to get the tithe-which is the real reason for police, I guess. I guess the first police were born when the first taxpayer refused to pay his tax. I don’t think any police existed up to that moment.

Any time you start to monkey around with an alarm-reaction system in terms of drugs, you’re in for trouble. Because all one of these things like testosterone, something like that-what it does is suppress the ability to manufacture the item. And the only time you want to give it is when that ability is dead, gone, departed, ended. And boy, you want to make awful sure it’s really ended. And I tell you how you could make awfully sure: is the individual-is his voice, even vaguely, remaining in the male range? If it’s even vaguely remaining in the male range, leave it alone, because he can put it all back together again for you. He’d have to be talking in a high squeak. He’d have to be almost an exact counterpart of a eunuch in the East in order for testosterone to do him any great deal of good. But it would do him some good at that time.

Well now, you think I’m talking way astray, but the funny thing, isn’t it, that actually 7 today that you don’t have the same sterling amounts of law that you had, for instance, a hundred years ago. They used to have cops a hundred years ago. You know, the guy would go out and he’d be looking for the criminals and he’d go find some criminals. But he might not find the right criminals, but ordinarily he did. In the first place, a police officer of a hundred years ago in New York City had to know, personally, practically every criminal in New York City.

So that all this endocrinology, which is handed out at this time, is based upon a lot of misunderstandings about the endocrine system. So, these boys go into that field-they gallop in there wildly and charge around with their needles and so forth-and every once in a while they get a result and then they call this a series of one and they point out to this and say, “That happens every time.”

That’s funny. You’d say, “If he knew all the criminals personally, he’d lock them all up.” Well, they’ve got them all in the files down in the FBI and they’re not all locked up. But more criminals were locked up at that time than later.

Medicine’s greatest frailty, by the way, is just that-too small serieses. They go down to their medical congresses and they report a series of results-one case, three cases, seven cases. Balderdash! That’s not research, that’s charlatanism.

These fellows used to go in and they’d look through the lineup-you went around and found a detective, he could tell you who all the criminals were in town and where they were hanging out and where to pick up somebody and where not to and so on.

1. Now, in that field, though, of obstetrics, orthopedics, emergency surgery-fine, fine. Well, nothing to it. They sure have a role there. And they’ll have a role as good as they stay there. But when it comes to medicine branching over into the mind, the endocrine system, when it goes over into the innumerable psychic problems that relate to cases, they do not have training in the proper framework to handle these problems.

How did he get this? Well, not by writing it down. He just knew it, you see, by his professional level. You know, that was his professional activity. He knew these people when they were hauled in. And in the morning, for instance, he’d walk down through the jail and he’d take a look at everybody they had locked up and ask them what they were in there for and ask some of the other boys. And he’d be on the beat there for three or four years and then all of a sudden, why, golly, anybody did a crime, he’d say, “I bet that’s ‘Louie the Duke.’ Yeah, yeah, he left a crowbar outside the window and . .. Yeah, it probably is. Well, let’s see, he usually hangs out down there at the Bide-a-Wee Saloon” and go down and pick him up. “Well, come along Louie” and here we go.

Medicine, in the first place, has no great tradition of mercy. It has to have a reverse tradition for a man to stay on his feet in it. You know, they say, “Bodies? Well, there’s just got to be bodies, that’s all.” You know, “float them around in the tank” sort of an attitude toward bodies. And that’s built into them. The only way they can survive is with this content.

Also, there was less of a cleavage between the criminal and the cop. The cop was pretty degraded, so was the criminal. Criminal wasn’t quite as much degraded as the cop, though. Well, nowadays, the cop is in apathy. And by golly, the newspaper syndicates had better look out because criminals are going into apathy, too, and they won’t have anything to print.

All right. When you are working with patients, you will find quite often that they have you mixed up with a doctor or they have you mixed up with a psychiatrist or they have you mixed up with a psychoanalyst. And the faster you disabuse them of this, why, the better you’re going to get off. Because if they’ve got you mixed up that way, they’re probably stuck in a lot of stuff where the doctor was monitoring the devil out of them.

The paper chain is getting better and better and better and better and better, but you look in vain for justice.

You will find, very often, that you have to run out an entire psychoanalysis before you can really get anyplace with the case, because he has a lot of pattern responses. He’s supposed to do so-and-so and so-and-so, so he lies down and just is an automatic machine that he’s built in to feed the analyst material and so one just turns on. You don’t want that machine, you don’t want anything to do with it. You’ve got to cut through it. One of the best ways to handle it and the best way to handle Scientology, at large, in the society is simply divorce it from these fields. Just don’t bother with them. Actually, the less you connect it to any field, the more successful you will be.

Now, you go into almost any law enforcement agency and say, “I have just this moment been robbed and my wallet stolen and I was knocked out and so forth.” Boy, you’ll just wish you never went near the joint. If you’ve ever had this experience, you just wish that you never closed terminals with that police station. Because by the time they get through with you, you’re absolutely certain that you’ve robbed somebody, [laughter]

It’s going to be-it probably is right now quite a shock to a lot of people to see Church of Scientology. As I was telling you the other day, we also would have Scientocracy. We’re not trying to go for an “allness” in the society, but if this tremendous vacuum-lack of healing, lack of, you might say, mercy, in the society, isn’t filled, the society itself will cave in on its own vacuum. You see, here’s this tremendous need in the society.

Female voice: Uh-huh.

Well now, it might seem to you a little bit stretching the point to tell you that you could probably handle sanitariums with Group Processing. It’s not really stretching the point beyond this, is no technique has been specifically designed for a group of psychotics. There isn’t what we call, you might say, “Group P.” We don’t have it. And yet, you could probably compound it out of Opening Procedure and two or three other items.

Yeah, it’s fantastic. Now, you want to sue somebody for something or do something like that, well, there’s so much paper chain sitting there that you have to do something about it.

And probably, the best way to handle psychosis on a national scale and so on would be group work. Of course, you say to a psychiatrist “group work,” he knows what you’re talking about. You have a group of psych-I won’t even go into it. He wouldn’t even vaguely know what you were saying about, but he’s going to nod and say, “Yes, there is a great deal of results have occurred and accrued from having used a group therapy.” And he’ll look at you very benignly, cross-eyed. He doesn’t know what he’s talking about, that’s all. In the first place, he doesn’t know whether any results have occurred or not, because he can’t define a result for you. And if we start out semantically, right from there, why-you know, we’re not using the same English. Mostly because he has departed from the English language, not because we have departed from the English language. We know what is meant by a group, don’t we? It’s a number of people. All right, that’s a group. And that isn’t what a group is to him. I’ve tried in vain to get them to establish “What is your definition of this word?” and they don’t.

Now, typical of that is the notice that appears on the windshield of your car if you’re overparked. There isn’t anything even vaguely legal about it. You have not been served with a summons. It specifically states in every state constitution and every other doggone place that a fellow has to be processed by due processes of the law. And a due process of law specifically includes, in any code of laws we have in the United States, that a person be personally served with a summons. They don’t serve anybody with a summons.

Okay. Well, I might be wandering a little far afield to tell you this, but I like to punch it in every once in a while that if you get yourself linked up, too much, with being any patterned thing, why, the liabilities of that patterned thing will fall in upon you.

Now they leave us something or other on the windshield of your car, which can blow away or deteriorate. And somebody else might have borrowed your car and torn up the summons. And yet, do you know that if you don’t reply to that in a very short space of time, they will actually issue a warrant for your arrest? On what grounds? Well, for having been served a summon and not having appeared.

Now, for instance, as a minister you would have a great deal-a great deal of latitude in the society, you’d be surprised. You yourself probably might not think too much of ministers and yet, you know, they’re considered to be very nice, polite people to have around.

But do you know how they do it? You know how they collect that and why they do it? It’s very simple. Nobody wants to go down because it says on these cards that if you don’t pay it within forty-eight hours, why, you should come down. If there’s any protest about it, you should come down and arrange to set the date of trial. That’s what it says there, if you look at these summonses. You have to set the date of trial.

And you generally find that the gathering of the elite in a small town would include the town’s banker, the town’s medical doctor, the town’s minister-certainly these people. And it’d probably include the attorney who has been in the state senate and so forth. That’s your strata, it’s a social strata. And these people, by the way, will turn more respectfully to the advice of even a bad minister than they would turn to the medical doctor. They’ll ask the medical doctor about their liver, but they’ll ask the minister about their livingness.

What the hell are they talking about, the date of trial? In the first place, it’s not legal for a city to charge for parking and it could be contested if anybody wanted to contest. In the second place, nobody has been served with a warrant. And in the third place, here is duress and that is extortion (that’s its title). So there’s practically no difference today between a criminal and a cop. The cop is engaging in extortion.

I’m not trying to sell you on being a minister, I’m not trying to sell you on anything. Just take a look at this and you’ll find this other condition: is the society is a symbolized level. If the society at large has any tone at all, it is between VI and VII. That’s a horrible thing, isn’t it?

Well, he always has, to some degree, but not quite that flagrantly. You don’t think that’s flagrant because, well, that’s just the way the society runs and it’s only a buck, anyhow. And so you send in your dollar or forget about it. And next time you get your license, you’ll find out they’ve got a warrant for your arrest, that now causes you seven dollars unless they serve it or ...

If it has a chronic tone as a whole, it’s probably between VI and VII. Because it has a passion for several things and one of those passions is an assigned label to you as an individual. You have to be something and after you have admitted that you are this thing, why, you’re hung with it. And that is the one passion, really, that predominates in this culture at this time. There is a great suspicion of versatility. You know, yourself, that a fellow who could do three or four professions and do them excellently well-do each one excellently well-must, perforce, have a very large amount of beingness and he must then be rather quick. And yet a fellow who is three or four professions, regarded by the average Q citizen out here, is regarded with suspicion and the probability is that he doesn’t know one of them and so on.

This isn’t law. That isn’t law enforcement, it isn’t justice. Because as the beingness runs down, the justice runs out. And you’ll find your preclear as low on the Tone Scale as he conceives he cannot himself get or he himself cannot enforce justice.

It’s a great shock, for instance, to a fellow in-a marine engineer or a diesel engineer or something like that to-it would be a great shock to him to have a lawyer, for instance, turn around and say, “Well, if you don’t oil up the camshafts on that stationary engine, it is probably going to overheat and you will burn out the works.” And he would say, "Well, he’s a lawyer! Ha!”-doesn’t pay any attention to him, then the camshafts burn out. It would be intolerable to him that such a thing could exist and yet, if the truth be told, that condition applies more often than you would think.

There’s a direct index between a person’s ability to use or do his own justice or have it done for him and his well-being.

The very able people of the society don’t talk much about it, but you find them skilled in the darnedest directions. And that’s because it actually doesn’t take very long to pick up a skill. It’s actually almost an instantaneous proposition if you’re real good. So, the society at large, however, wants you to be a lawyer and to put a label on you, “lawyer,” or they want you to be a ditchdigger and put a label on you, “ditchdigger,” and then they talk about classes of labels. They don’t talk about individuals. After they’ve hung this label “lawyer” on you, then they can talk to you about a class of individuals.

You ask somebody on this circuit-now, by the way, I’m going to run this on you here just for a second.

Now, I’ve just done this thing about medical doctors, you see? Said “medical doctor” and that’s a class of label. Well unfortunately, they work very hard to become that label and they do have an enormous amount in common, one way or another.

Now name three things you can do to somebody else.

And in psychiatry, they go to school from about nine to twelve years just to get in the groove on that label and they’re trying to get under the label, is the direction of training. By the time a man’s been to medical school and been through the regimen which they hand out, yes, he’s been very, very much “squoze” under the label. And the society in training and the society in nomenclature and all other directions tries very hard to assign a label and then let it stick. And boy, are you in trouble if you don’t abide by their agreement on your label.

Now name three things somebody else can do to you.

And yet your entire progress and liberty . . . And this brings up something interesting. You can look any time and any place where a group or a society is trying to do this (which is to say, force into a class or force a class of beingnesses to exist and embrace and so forth)—in fact, you can look around at—almost any society is trying arduously to do and find out that if you refuse to do that or exceed it, that you will win in the society.

Now get some things you can’t do to somebody else, [pause] Some things you can’t do to somebody else.

This is one of the very interesting rules of the game. That is a player rule of the game. You find out what the society is insisting on and then evade it. You take a survey of the society.

Now get some things somebody else can’t do to you. [pause] Some things somebody else can’t do to you.

And now, let’s take in terms of getting something done. If you go in to somebody and you say to them, “Well, I’m . .. I’m a fellow who ... I’m a fellow who ... well, I don’t know, I. .. I... um ... oh, I... I just do things, I...” No label. The guy has no communication bridge with you. Now the trick is, he insists, of course, that you have a label and that you are then fixed in that label. Well, the first part of the trick you can agree to, as long as you don’t agree to the second part of the trick.

Is there anybody present who has not answered that last one with certainty yet? Haven’t answered that last one with certainty?

You would get much more success, for instance, in approaching an individual, if you went in... You see, by accepting a label, you are not caught, then, in the toils of that label anymore than you yourself desire to be caught in the toils of it, you see? You become a very dangerous individual when this happens, by the way. When you apparently are willing to be almost anything and are those things, obviously, and then you just can’t be fixed in those categories, you become excessively dangerous to a society. This is because a society is pretty cowardly, actually, it’s very afraid. So if you walked in to somebody and said, “Well, I don’t know quite what I am, but I... I got an idea here. A fellow worked something out, might help you a little bit in your business and, well, it’s kind of different than you think, uh . .. but, uh . ..” this guy is just not going to listen to you.

Male voice: All I do is get a few.

But, if you were to walk in to him and you were to say, very forthrightly-if you were to say to him very forthrightly, “Now, I’m a politician and we are interested in picking up the cultural agreement of the society at large and this happens to be the process which we are using,” the fellow will listen to you and bat his ears mostly because you’ve said what you are so that he can categorize you.

Okay. That’s right.

Now, if you walk into a sanitarium, you say, “I am a minister-a minister of the gospel,” they’ve got you all categorized.

You answered it with certainty?

But a road construction camp isn’t going to listen very hard to a minister of the gospel. The best thing to be in a road construction camp, of course, is quite something else. I would say, possibly, a steam engineer or an electrical engineer or something would be something to be. An electrical engineer is a safe thing to be in a road construction camp because a civil engineer and an electrical engineer are never on speaking terms anyway, in terms of profession.

Male voice: Yeah.

Of course, if you went out to a road construction camp and said, "I am a civil engineer,” that’s what’s running the crew. Yeah well, that’s the bossman over the whole works and they know you don’t know what you’re talking about.

Yeah well, what can’t they do to you?

But here is the matter of using labels on an individual. You’ll find out many a psychotic starts to get well when he properly can categorize you. Then he can get into communication with you because the society talks to labels, not to people. All right.

Male voice: They can’t kick me out of my house. They can’t rip my clothes off my back. They can’t get me out of my head. [laughter]

Now, if you aren’t a label of some sort or another, then it can’t talk to you. So you see this? Now, in opening a case with a preclear, the preclear can’t talk to you unless he knows what you are. And by the way, when he finds out what you are, he immediately puts on the act which-boy, they’re really bent around these people-they don’t even realize they’re doing this, it’s like pushing buttons. But they talk to you with the act which fits with the label which they now have agreed you have. They talk to you a certain way as a minister. They talk to you another way as a psychologist. They talk to you another way as a college professor. They talk to you another way as a street car conductor and so on. They would become, to that effect, a different person. So, the personality of your preclear will change all around to agree with the label which you have assigned.

Second male voice: I’ve tried at all those, but then when I get to thinking about it.. .

Now, this gets very fascinating, doesn’t it? You mean to tell me that if you say to some fellow down here on the street, “I am a minister of the gospel,” at which time he immediately omits from his vocabulary all cursing, swearing-begins to protest about this, apologize for not having gone to church and so forth but, oddly enough, will have shifted his beingness or personality just by you saying, “I am a minister of the gospel.” Do you understand that that’s just a series of sound waves going out here? And yet it’s very meaningful to him and is powerful enough, as a label, to shift the person’s personality who is talking to you.

That is the justice index of the case, that question. And if you just run that on a preclear that long and if you’re in direct communication with him when you ask him the last question, if you were to start a stopwatch, it will give you a direct time index on how long it’ll take to Theta Clear him-direct index.

You begin to realize why I tell you that we have this weird one here, why I can say and you should be able to see that you’ve got a society that’s hanging around VI on the SOP 8 scale. That makes you and other auditors look for the “magic word” all the time and makes them look for the magic word all the time and there’s no such thing as a magic word or a magic postulate. The most magic there is about a magic word is that there can be a delusion that magic words exist.

And I’ll show you why that is. His individuality is one thing and his identity is another. And he is into the trap of trying to use identity as an insistence upon justice. “I am so-and-so, therefore, I am safe.” And that’s the neatest booby trap there is. Because the more he is a certain identity, the less safe he is. It’s an immediate and direct departure from good sense. It’s an inversion.

So your boys come along and talk to labels and look for magic labels and, sure enough, about 22 percent of your cases get well because of a magic label. That’s all. But these are the people who are going to get well anyway and you can sort of wave a magic wand and speak a magic word over their heads and they get well. Twenty-two percent. This is nice clockwork, very constant sort of a percentage. So a label does mean something to you.

And he gets there by this: it’s demonstrated to him continually that anybody can do anything they want to him.

But fear itself follows in the wake of no label. Supposing you just refused to have a label. Supposing you refused to have a name. What do you think would happen? Be quite interesting, wouldn’t it? You’d drift through the society and do you know that the fear alone would pay your freight? Very interesting that societies pay off fear. They pay those things which make them afraid and they try not to pay those things which help them. That’s odd, isn’t it? Well, that’s because you’ve got a backwards universe at work.

So your choice of a label, as an individual, should be as much as it serves the purpose of Ю your intent and no further. Now, let’s take a writer. A writer has to have a name in order to repeat sales on magazines and get a word rate. His intent, then, is to have a trademark which in itself will produce revenue. A gunfighter tries to get a reputation whereby the mere mention of his name will prevent fights. A champion boxer gets a name so that he will attract a large crowd in the sanitarium-you know, the Yankee sanitarium?

And again, anything could communicate to you that wanted to. Duplicate it.

Here is your label at work again, they are trying to assume a magic word. These people, after a while, get into the state where they think a magic word exists simply because they are using a word magically and they wonder and wonder and wonder about it.

Now mock yourself up in a condition where anything that wanted to could communicate to you. And duplicate it.

Well, Man gets so deeply mired into this that stimulus-response and hidden restimulators can function on him. His belief in this is so strong that he can be restimulated by unseen things in the environment. “There must be magic words.” In a barbaric society, there are so many magic things around that an individual can, at all times, be restimulated. Things have tremendous power over him. Anybody who thinks things have a tremendous power over him thinks things can exist in his environment which can mysteriously influence him. And we get into the hidden influence which, in essence, in its most overt state, is this thing called a “label” or the “magic word.”

Now mock yourself up in a condition where nothing could communicate with you if you didn’t want it to.

You go in, this fellow is panting and sick and not feeling well and you say, “I am a doctor.” He feels a little better. He knows a magic label has appeared, it’s what he really knows. He doesn’t know he’s going to get help now. We can read a lot of meaning into this, you see, but he’s been educated that “doctor” means things are going to be better now, because somebody has got the situation under control. See that?

Do that again.

Well, somewhere in the bank of every preclear is a tremendous number of these magic labels. He waits for you to spring one. He sits there and concentrates upon your words because somewhere back of them there’s liable to be some magic meaning. Well, what’s this in terms of looking? We just avoid looking and we get even condensed thinking. A magic label is simply condensed thinking.

Now, how many on the first one got dead bodies?

You’re going to find a lot of people around waiting for me or somebody to come up with the magic label which will produce a One-shot Clear. Of course, there is no such magic label. The people wait for this magic label, this magic word, and wait in vain. Because the people who are looking for it are the people who can be most influenced by it, who are really the worst off. They’re off pretty bad because they’re looking for the hidden influence back of every wall, the hidden influence in every empty space and they never see the space or the wall or the person. They’re looking for something to happen because of certain utterances or signs or wonders. You are dealing, essentially, with a highly superstitious person, no matter how cultured or educated the individual may seem to be. The educated person, the cultured person, merely has a new set of symbols when he is in a symbolical level-you got a brand-new set of symbols.

Audience: [various responses]

Science. Well, the younger generation has been educated thoroughly into believing that this word “science” has a great deal o£ magic connected with it. It doesn’t have any magic connected with it. It is a superstition as thoroughly as any Roman pagan temple was a superstition. It believes, actually, science does, if you want to state what this symbol stands for, that by continuous discovery of things about the material universe, Man will somehow or another come to a higher state of beingness. And we look at the people who are trying to discover these things and we find that they have hit the chutes.

Sick bodies, sick bodies. What it is, of course, is a dead body.

We find that the more automaticity you inject into a society, the.more you try to repair bodies, the more you try to inject a smooth, no-effort line, the more of these things you set up, the greater deterioration you have of the ethic level of the society itself. And we completely miss the main point of livingness, which is at least live with a little dignity and mobility. At least live with a little dignity and pride of self, with an ability to move around when you want to move around and not move around when you don’t want to. At least with some idea of an individual share in the game.

Now, here is the boy who has gone into an identity. The most identity there is, is a dead body. That’s unfortunately true. The most identity there is, is something which is completely motionless. And identity and motion are themselves a direct index. As the identity increases, the motion decreases till you get complete stillness.

I remember old Paul Ernst (he’s a good friend of mine). He writes for the ladies’ magazines and he used to write for various action books. He wrote a story once-he and I were beating this over-we both wrote the same story. And besides that, the name of his story was the most intriguing, which was “He Didn’t Like Soup.” And a high individualist from the twentieth century on Earth appears on another planet which has a wonderful culture. And on this wonderful culture with everything all automatic, they feed everybody at a certain hour and they have to go into certain cafes-like places, which are government-owned restaurants, you see. And the soup plates come out as the first course and they come out on a conveyor belt.

Now, if you want a terrifically imposing identity, you just fix yourself in one spot very fixedly and you’ll get an identity. Now, the more thoroughly you fix yourself, the more identity you’ll get.

And so this visitor is herded into one of these by the denizens and he has, of course, been checked in and automatically categorized and everything else. And the big conveyor belt starts to roll and out come the soup plates and everybody takes his plate of soup, you see, off of the conveyor belt-except our individualist from the twentieth century. And this individualist from the twentieth century doesn’t take his soup plate off the conveyor belt for the good reason that he didn’t like soup.

Now, that doesn’t seem to hold true, because you think of a dead body as not having any right to use his name. Even though he has a name, still, he hasn’t any right to use that name. But wait a minute. He has no right to motion. He has the right to a name but no right to motion.

And of course, the conveyor belt keeps running and that plate of soup is on that conveyor belt. And it slides right on along the line to the end of the conveyor belt and spills off the end of the conveyor belt into the cogwheels and gears that are running the conveyor belt. Nothing like this has ever happened before. And we get from there a deterioration, a breakdown and a destruction of the entire society, which he drew out with the most beautiful logic, on one plate of soup! “He didn’t like soup.”

And anybody can find him, anybody can communicate with him. For instance, as long as there’s the slightest bit of life in an individual, he can protect or defend the body in some fashion. In other words, the body cannot be communicated with totally. For instance, damp might not be able to communicate with it. Earth might not be-dirt, these things can’t communicate with it. He’s protecting it to some degree, you see? He could still remove it into situations, one way or the other, where he has some protection.

Well, you’re going to think, when you hit a preclear’s automatic machinery for the first time, sometimes, that you’ve hit the plate of soup. Because honest, you pull one pin on this superautomatic individual and other machinery doesn’t jibe suddenly. And he’ll have the feeling like his whole bank is going to cave in and everything is going to pull apart and the cotter keys are going to come out of all of the cogwheels and that’s going to be the end and finish of him.

But if that body is dead, immobile, then earth and rain and anything can get to any part of it, to the deepest part of its structure-mold. Animal runs along, it can run over it. And anything can touch it, in other words.

Now, you will hit this point in any case that you’re bringing up from VI or VII. Why? Because he’s still looking for the magic word, not for the machine. He’s still waiting for you to utter “abracadabra” or “wow-wow” or suddenly display a vision in front of his eyes, which in itself, as a symbol, will immediately and instantaneously make his clearing even more automatic than before.

Somebody comes along after the battle, the body is lying there dead, why, they generally just pump a few bullets into him or whack him with a few swords or something of the sort. They quite normally treat bodies very disgracefully after a battle. They recognize this. Modern times, they plow them into trenches and send empty coffins home to the folks.

And all the time you’re sitting there, you’re trying to say to this fellow, “Hey, you make your own automaticities function under your control and direction.” And he’s just waiting for a new automaticity. So your purpose and the preclear’s purpose are in two different directions: you want to make him less automatic and he wants it to be even more automatic.

But there is the end product of MEST universe communication. Do you see that? And it’s an identity. An identity tends in this direction.

He’s sure that he’s got some kind of a system already set up in the bank, and maybe he has, where if a certain magic word is uttered, he will become immediately Clear. This is not going to happen. In the first place, one word uttered will not clear anybody’s bank, in spite of the posthypnotic suggestion test that “When I say the word ‘yap-yap,’ you will immediately remember everything that happened during the session.”

Why does the FBI-now you-I fooled you. You just thought I was yapping about law and order. I’m not yapping about law and order. There isn’t any law and order, that’s what I’m yapping about. Why does the FBI want every criminal’s fingerprints, everyplace in the land? So they can communicate with them, of course.

Now, there’s many a preclear around who is quite certain that an auditor is somebody who says “yap-yap,” which is the magic word which makes him remember everything on the whole track. This is not the case and it won’t occur. As long as you think it will occur, you’ll be unwilling to study the modus operand! of processing because you’ll still keep waiting for that magic word to pop up and it’s never going to pop.

You see? So the better the fingerprint files, why, the better the communication. So when the communication is utterly perfect and they can reach him at all times and no communication whatever could be prevented in the FBI, then they think they have a good police system. They haven’t got a police system, they got a death system, see?

The point is that there are certain rules of the road on which his automaticities are set up. And your direction is to put him in better control of being able to place himself and things and objects in space and create space and time in which to put objects. And you’re trying to increase his ability to do this and he’s trying to get more automatic.

And a society degenerates to a point where that system itself considers every citizen within it having no right to move without state permission and you have this along the iron curtain countries today. You have no right to move unless you have the permission of the state. You haven’t any right to walk without permission of the state, really, because you’re stopped and your papers requested every few blocks.

Very often a preclear will come to you and beg with you to be given drugs. He’s sure all this can be done much better with him unconscious. This is less common, pardon me, much more common than you would think. He’s very, ordinarily, much too shy to say so.

Interesting, isn’t it? That’s all on the basis of cutting down motion, cutting down motion. And the more motion is cut down, why, the less freedom there is. So this is other-determinism and other-restriction, which, of course, winds up in the no freedom of death. Death is the no-freedom level.

Well, when he fronts up to the idea of knocking out some automaticity and taking over some functions himself, he knocks into the idea that he’s going to have to work. And an inability to work is the common denominator of everything below the level of V. It’s not the level of V, V’s will still work. But it’s below that level.

That’s why we have the Tone Scale. The Tone Scale is really just the Tone Scale from life to death. Now, it so happens because of the thetan that there are levels below death, as you conceive it, but these are not communication levels worth a nickel. Because the truth of the matter is-and this will pick you up as your spirits sit there and sag, you poor people, having stuck you in a few past deaths-get this one: the only thing MEST can communicate with is MEST and you’re not MEST.

The Vi’s work? No, no. Hm-mm. The handling of effort is highly antipathetic. So therefore, a symbol had better represent the effort We better eat a symbol called “Wheaties” or something in order to get enough energy rather than develop some. So there he rides at about VI, waiting for the magic word, waiting for anything, waiting for the auditor to work, waiting for something to work. He’ll keep telling you, by the way, it isn’t working. And the solution to the case is for him to get in there and work and then, having gone through the effort band, to get to a point where he can produce effort without himself pushing and shoving.

So it must work out, on the basis of protection that you’re doing. And if you’re mobile at all-if you’re mobile at all, it must be that you’re capable of some protection. And the degree of protection of which you are capable is the degree of mobility which you can achieve with that MEST which you’re trying to protect. See that? All right.

He has the instinctive idea that there is a goal someplace where he can say, “A castle will appear” and that very thing will happen. He has an instinctive knowledge that the production of effort depends upon a postulate. But he’s using effort for his randomity, which puts him below the effort band.

It could be said this way, like I was saying it before, which was why you got so depressed: that the MEST universe can, at any time, communicate with you directly. Well, it can communicate with thetan plus body pretty well, but it can’t communicate with a thetan except as he chooses.

Now, somehow or other, he’s got to come up through the effort band and get back to a situation. And he does that, by the way, by learning how to handle particles all over again and by getting himself up to a point where he can make them (their coincidence) so exact that he has complete confidence in his ability to handle particles. And when he has this complete confidence, this complete certainty about particles, what do you know, he’ll be able to make an instant postulate and everything will occur. Why will it occur? Because he’s recovered his level of knowingness about particles. That’s why it will occur. Which is to say, he’s recovered his ability to make them coincide or not coincide exactly at will. And when he does this, why, he’s in beautiful shape.

Now, the individual who steps out of the body and then can’t see anything right is simply really exercising his methods of protecting himself. He isn’t in communication with the MEST universe, because he conceives communication from the MEST universe to be dubious at best. You know, it has dubious value.

Now, you’ll find many a fellow who is down at VI or slightly below who thinks this is going to be done by a symbol. He articulates, for instance, a postulate-stream of consciousness. He said, “There will now be some energy which will appear on the desk.” He’s using things-ideas cloaked in energy already-in order to produce further energy and this is not the rule of the road. This is in defiance of conservation of energy. Conservation of energy says that energy cannot produce more energy That’s all it says, by the way, really. Physicist doesn’t know that yet, but we haven’t had time to tell him. Anyway ...

MEST can communicate with MEST. It’s all very well to say the MEST universe is composed of consecutive spaces, so therefore any part of the MEST universe can be in communication with any other part of the MEST universe. This shouldn’t make you unhappy.

Law of conservation of energy does not say, however, that an individual cannot produce or add more energy or destroy energy. It doesn’t say that specifically. What it really says is energy can’t destroy energy. So if you’re trying to make a symbol destroy symbols, you’re trying to make energy destroy energy and you’ve run into the law of conservation of energy, which in itself is the basic law which perpetuates the universe.

You’d think it was a funny football field, where goal post one couldn’t communicate with goal post two, because they were on two entirely different planes in two different towns. That would be a real silly game, wouldn’t it? So if there are uninterrupted spaces between here and Jupiter or uninterrupted spaces between here and the next island universe, why, of course, there can be no game. It’s just the game is pretty big and can get pretty vicious, but it’s a big playing field.

Now, you step out of that onto the basis of direct application of (quote) “will”-not effort (will is different than effort; people get these two things completely mixed up), a direct application of will. Instead of you saying, “There will now some energy appear on the desk,” you just look at the desk and make some energy appear on it. Your thought articulation is not articulated in terms of symbols. By this line, if you wished energy to appear-that doesn’t mean you can’t think. You can think, but people don’t think verbally, I mean, people in good condition don’t. And in form of energy, you would say the first thought would be a lightning bolt, see?

But just as a football player can go over and sit on the sidelines, so can a thetan at any time go over and sit on the sidelines as far as the MEST universe game is concerned.

Do you say, “There will now be a lightning bolt” and sit back and wait for a lightning bolt? No, that’s just the complete indirect method of not getting a lightning bolt. The way to get a lightning bolt-and by the way, this is so simple and sometimes an understanding of this is so abrupt that a fellow all of a sudden recovers his entire ability to do this-“It’s just a lightning bolt. You know, I-it’s-it’s just-well. ..” You see, there will not now be a lightning bolt and he waits for some automatic machinery to put a lightning bolt out there. No, he just thinks “Lightning bolt.”

Now, what the thetan has been doing, he’s rigged himself so that this can be a fairly covered-up fact so that he won’t have to remember past lives so that he won’t have to have any identity in those lives. Because he’s really as immobile, he believes, as he has identity in those lives.

Now, somebody has had an ability at one time or another to materialize some object. Let’s say he could materialize cats. And you know, all he had to do was say “Cats.” Then somebody comes along and says, “How do you do it?” which they mean, “Please explain to me what your symbolic magic words are which, when applied, make energy produce cats.” Which is what they’re trying to say, “How do you do it?” Because there isn’t any modus operandi for doing it beyond saying . .. and there’s a cat. You see?

There’s nothing wrong with remembering those lives. But the more identity you kick up for him in past lives, the less mobile he becomes, the more times he’s stuck on the track, z/he considers that an identity as a symbol is in itself valuable.

This comes in fully, then, into simply intention. What you materialize is the intention. And if you can sufficiently materialize an intention, your confidence and the other things we call it are up there, why, you can materialize an intention. But if you want to wait for something else to materialize your intention, nah.

So we come back to the definition of a symbol. The symbol is an idea wrapped up in energy which is mobile which takes, of course, space. It’s energy in space, but it has mobility, it definitely has mobility.

Now, there’s many an auditor sitting around today waiting for something to happen, if he applies such and such techniques. Well, the funny part of it is, is it mil happen if he applies such and such techniques, which is, actually, the wonder of it all in Scientology. It’s fantastic that the technique’s applied and it mil produce a result. But it produces much faster if instead of sitting around waiting for the technique itself to produce a result and wanting and waiting to find out what happens, if he gets around over to the cause side of the ledger and produces what happens. Why, he’d just say it was going to happen.

Now, it’s an idea wrapped up in energy, so anything can communicate with it, of course. In the MEST universe, anything can communicate with a symbol-anything. The book down at the library can be thrown out back and a horse can see it. He doesn’t have to be able to read to communicate with the book.

Now, does he sit down and say, “Now, this person is going to be Clear by the end of the session”? No, his clear-cut intention does not have to be verbalized. He’s just going to say, “Well, put this fellow in a higher tone.”

Well, he’d have to be able to read to communicate with the deep significance of the book, but we’re not talking about significances, we’re just talking about a book. And there’s a book and a horse can look at a book. So can some dead leaves look at a book. Any shaft of sunlight or any drop of rain can communicate with that symbol.

The reason science has gotten into the state it’s gotten into is because the scientist waits to find out what happens if he does something. You see why he would get around to an effect? He’d be an effect from there on out. And of course, he’d just become MESTier and MESTier and MESTier. No escape from it.

So anything in the MEST universe can communicate with a symbol, really, except for this: except for the protective instinct of life.

If he thinks that he has to produce a series of experiments in order to со-relate, then, their results, why, he of course is going to get over to a point where he’s the effect of the experiment. So, he’s having the MEST universe tell him what the score is all the time. Oh, and he gets in horrible state.

Now, you think life is destructive, but it isn’t life that you’re fighting. Many people think they’re fighting life and they are hard to live with to die degree that they think they have to fight life. They think that life is their randomity. They’re as easy to live with as they haven’t chosen life for their randomity and recognize rather clearly that this playing field itself is a liability.

But if he were over on the other side of the ledger, he would simply-you know, intention-effect. And there’s how life works best. Not only intention, effect, but willing to be the effect which was intended-no matter how bad it is.

Now, the only liability there is to this playing field is that it is consecutive spaces and can communicate from one corner of it to the other, consecutively. The only liability a thetan has: that he loses his ability to protect those masses or symbols which he is shielding from communication. See that? So he is as able as he can protect. There’s nothing wrong with protecting and defending. An individual cannot possibly exist without some ability to protect.

So, we get beingness. We come back to beingness and we come back to intention.

It’s a funny thing that there’s one thing that isn’t a dichotomy in all of this and this, too, works out very interestingly in terms of an interesting comment. You can, if you wish, run on a preclear “your problems”-you know, you say, the preclear’s problem is this and the preclear’s problem is that. We use it all the time, very loosely, because that’s our frame of reference here in this particular culture.

If your intention is in a direction that you do not want to be or become, you jam the communication lines. And so at length, you jam them so much that they become condensed. And so you get a symbol and every symbol is a jammed communication line where somebody is waiting for the effect he is not willing to be. And he gets so automatic on “unwilling to be the effect” and “everything must resist all effects” and “he must resist all effects” that, at length, he can’t do anything, because he’s got everything sidetracked into the symbol.

But do you know that if you were to Double Terminal “my problems,” you’d probably get no action? You’d get no big action. You just Double Terminal out there four times. You can try it on a preclear if you want. Because I’m telling you about it, it might or might not work on you, but you get four terminals, “my problems,” and you just don’t get much action out of it-nothing violent. But you put up “other people’s problems” as four terminals . ..

And what’s a symbol? A symbol is at least two communication terminals-at least two C-Es jammed together. They’re jammed because of this: he won’t be the thing, he feels he cannot become the thing or won’t be the thing which he intends to materialize.

Put it up there, four times. Try it.

Now, is the fellow willing to be a piece of money? I mean, can he be a piece of money? Is he willing to be a piece of money and circulate around in people’s hands? Well, if he’s really willing to be a piece of money, then he can, of course, intend some money and be some. And then also have some.

I don’t see a lot of sighs around here. Getting a little action out of those mock-ups?

Well, when beingness gets scarce, he feels he can’t be here, you see, and sacrifice any of this beingness over to this lump of stuff called money. And so if he can’t put any beingness over there, he isn’t going to get any money. And so we get into the granting of beingness. If you’re up against it for a technique to produce some kind of an effect upon a preclear, why, have the corners of the room start telling him that he can exist.

Now put up “my own personal problem.”

Well, try it right now. Have the upper corners of the room, one by one, say, “I am granting you beingness.”

Now, which one had the most action connected with it?

Have some more grant you some beingness.

Female voice: The other people's.

Male voice: It’s a lot of things.

Yeah, a lot-lot of action on that “other people’s problems,” because that’s all the problem you’ve got! There isn’t any other problem than the other person’s problem. This works out very basically from this business of protection, communication.

Now, by our definition, communication is any particle flow. That’s communication. So we find out that a bullet or a Western Union telegram or anything else ... As a matter of fact, a thetan doesn’t much distinguish, mostly because good and bad are a matter of consideration. Well, he can start to consider that bullets are valuable communications and good communications and Western Union telegrams bad communications, even though they tell him he’s won a million dollars in a lottery, you see? And we’ve got that-that consideration enters in there that fools a lot of people. They think there are contra-survival and pro-survival elements just because of the judgment they’re utilizing and the frame of reference in which they are working out the immediate problems with which they’re dealing.

If a bunch of boys get together to destroy a company of the enemy, believe me, they are not going to consider any beneficial fact a good fact. The only good facts they have there are destructive facts.

So they come up and they say, “Well, all right. Let’s fix up some hand grenades so they have a one-half-second fuse and let’s fix them with the enemy labels and leave them in the enemy’s supply dump. That’ll do for a few of them. And let’s see.”

And everybody would sit around. And after somebody had thought that one up, why, they’d congratulate each other, you know, “Ah, that’s a good one, that is. That’s real good” and so forth. Well, it’s just a matter of viewpoint, a matter of beingness. It’s what company or what army they belong to, what fact is good.

Now, they find this pile of hand grenades with one-half-second fuses in their own supply dump and a half a dozen of their boys use them. Now that’s a bad fact, no good at all.

It’s what they’re protecting that makes things good or bad and what they’re protecting against that makes the bad. And this breaks down to just the business of beingness. What are they being, specifically? What are they being? Are they being themselves? Are they being the enemy and so forth?

Now once in a while, some fellow sails in at a high tone and he looks over this game and he says, “Isn’t that interesting? Those fellows are being blue shirts and these fellows over here are being green shirts. Hmm. Lot of nice guys on both sides.”

And he’ll say, "What you guys fighting for, huh?”

Well, they’ve got lots of reasons. Yeah, they have more reasons than anything else.

Well, this guy who is fairly high-toned won’t interfere particularly with them fighting, but he’s liable to point out to them how they could make a much better game out of it because it basically looks like a game to him, you see?

And he finds that the green shirts keep all their troops waiting for two years before they let anybody fight and this spoils the game. And the blue shirts do something else and that spoils the game.

And he said, “Gee whiz. You know something? I’m going to let you fellows in on

1 something. You’re geared, according to your time ratio, to have a game here and I don’t find you doing anything. Why don’t you have a game?” You know, that doesn’t seem right to him, they don’t have a game. All right.

Some other guy drifts in and he’s in real apathy. He’s been whipped. He knows he can’t protect anything and he’s just sure the green shirts and the blue shirts alike will turn on him. Even if he’s a green shirt, he knows the green shirts will fight him. If he’s a blue shirt, he knows the blue shirts will fight him.

And he goes in and he says immediately on this level, “Well, killing is wrong and everything is wrong and fighting is wrong and you shouldn’t do that. And what you should all get is ‘Beastianity’ or something.” That’s strictly from a self-protection method. Because he knows he can protect nothing, he has to have no action.

So you get a mockery level of the Tone Scale, which is the mockery level of the high level on the Tone Scale. You see, they look alike at a first glance. You have to distinguish between the two and the distinguishing thing between the two is how much motion is being called for.

Some fellow who is talking very, very benignly but calling for no motion of any kind whatsoever or no action for any kind whatsoever, he’s on the mockery band. But somebody could talk very, very benignly way on up the scale.

Now, a thetan is in good shape and having a good game on this percentage: he’s using 50 percent of his activities as attacking and 50 percent of them as defending or protecting force. He’s so composed that about 50 percent of his activity has to do with attacking and about 50 percent has to do with defending. And he’ll have a good game and a well-balanced game and he’ll go on and he’ll have a lot of fun and lots of things will happen.

And the reason I give you this is because it’s a figure that holds good in almost any sport, including war. That’s a good average.

For instance, if you imbalance infantry and make them a 90 percent holding force, they’re going to lose. Look at France. They made France into 100 percent holding force in the Maginot Line. You can’t handle infantry like that, that’s all there is to it.

Now, let’s take a besieged castle. The odd part of a besieged castle is it has to do so much attacking. You say, “But it’s besieged. It’s ringed around by its attackers and it can’t possibly do any attacking, because it’s ringed around by its besiegers and so forth and that’s sort of the definition of the game.”

Well, if you look into history and the wars that had to do with siege craft and so forth, you’ll find out that about the deadliest thing to sting would be some kind of a castle like that. Because if it just sat there and defended itself, it would fall.

The besiegers could sit there and their supplies could come in and they could get supplied and they could get squared around. And nothing would happen and everything would be very calm in the countryside and it could be plundered at will. And the people would just sit there in the castle, you see, and wait to be eaten up. And maybe the castle could defend itself, but there’s no time limit on how long a besieger who has full run of the countryside can besiege.

So those castles became unbesieged, which themselves would spend about 50 percent of their time holding the castle and the other 50 percent just raising hell with the besieger.

How did they do this? The/d have sally ports. Small group of men slide out in the middle of the night and, the next thing you know, why, eighty baggage wagons go up in smoke. And then there’s a small group of cavalry go out and they just cut the communication lines to pieces. Then the next thing you know, the besiegers are besieged on the other side and they’re caught in between by a fairly sizable force, one way or the other. And boy, it got real random.

Siege warfare is an interesting study mostly because it has ceased to exist almost and appears to be an entirely new picture. But what do you know, our old pal-our old pal Hitler didn’t know anything about siege warfare, he decided that you could neglect armed posts. He decided you could neglect forts. And he did with great success because he was fronting generals who didn’t know how to use them.

And then as the war progressed, the boys realized what he was doing, so they started specializing in siege warfare and a few other things like that and “the great Wehrmacht were not.” You know, they just disarmed points and that sort of thing and just cut his communications and everything else to ribbons. And so this huge machine depended entirely for attacking and no protection. Oh boy, it lost.

In any game of life, that’ll happen. If in business you simply were to sit still and rake only the inflow and never do an outflow, you’d starve in a very short space of time. So we

I get this whole picture of balanced flows which this universe has so pat: outflow, inflow. And a good game is 50 percent outflow and 50 percent inflow.

Now, you get a preclear come along and the preclear will say to you, “You know, I outflow all the time and that makes it possible for me to hold off and defend myself one way or the other.” Uh-uh. You won’t find him in very good shape. We’d call this a stuck flow or something of the sort.

This fellow must have some ability to attack in order to protect. Just to protect, he has to attack. So the fellow who says, “I’m going to sit still the rest of my life and have peace” has just signed his own death warrant. You see why he has? He’s still going to be in this universe.

Well, there’s your problem with a preclear, is how much can he defend? The other part of the problem is, how much is he trying to? And that gets to be grim.

If Japan had not fallen when Japan fell, Japan could have won the war in the next wave because Japan spread herself all over the Pacific in such a way as to condense the US forces into a raiding force. Then it became elementary to roll up the Japanese from island to island. Became elementary. Why? Because Japan was spread all over the islands, of course.

Well now, all things being equal and atom bombs aside and if somewhat like manufacturing abilities had been more of a parity between the two, by the time the US had rolled up Japan back onto the home island, she theoretically would have left a very heavy raiding force, very compact, which could still have raised hell with the US forces.

And we could have gotten this: where first the US is spread all over the Pacific, Japan rolls them up with a raiding force, you see? Then the US is all compact now, so it rolls up all these Japanese spread all over the Pacific. Then the recurring wave of that, if it hadn’t have been for the amount of destruction which was done, would have been simply for Japan to now be compact and come back and roll up all the forces that had left, see, having been buttered all over the Pacific.

So we get your give and take, back and forth.

Now, your preclear has gotten himself spread out all over the universe, one time or another, and he’s still got fixed ideas about what he’s trying to defend all over the track. And our problem with such a preclear who is (quote) “buttered all over the universe” is that this individual has recognized his failure to protect on practically every playing field with which he has a communication. And he’s in communication with playing fields rather than knowing about playing fields.

He’s in communication with other planets. He’s in communication with all sorts of things-fixed. And you’ll find such a preclear with enormous corded communication fines wrapped all around him and everything else. He’s long on communication and very short on being able to protect and defend.

Well, when you look at the fact that his beingness-his beingness is as good as he can grant beingness to other things-if he has the idea he has to protect everything to which he has granted beingness or is granting beingness, if he then has to protect it, he isn’t going to grant beingness to anything.

And so we get a pattern case and this is a pattern case. You’ll find this case many times. He’s buttered all over the place. You ask him “where he is not” or “where he’s not thinking” or something like that and he has a difficulty in telling you-а great difficulty, great communication lags on the thing.

“Well,” you say, “all right. Now, be the bed.”

And he can’t be the bed. It’s the same thing, see. He has the idea that if he is anything, then he has to protect it and he knows he can’t protect anything. And what you call an apathy case would be a fellow who not only can’t attack but can’t defend, either.

So we get this thing rolling up in this fashion. The fellow starts out about-he starts out all attack, 100 percent attack. And then he gets some things to hold and that breaks down gradually to it’s 50 percent attack and 50 percent protecting the things he holds.

Now he gets so many things to hold he figures there’s a scarcity of an ability to attack. He figures there’s a scarcity of attention, you see. And he starts down to a point where he’s only defending. Now he’s gone up to about 100 percent defense and then that comes down the line to less and less defense. They’re still his, but he’s not defending them.

And this rolls on back to where he’s only defending 50 percent of what he has and he’s only defending 20 percent and 10 percent. And here’s where you start into your apathy case par excellence. The next thing you know, he only has a body. And that’s all he can grant any being to and that’s all he can defend.

Well, boy, the thetan that only owns a body is in horrible condition. He won’t be able to get mock-ups or anything else. He can’t get a mock-up of things which are not his or things which will not potentially be his. So we get this problem of invested beingness, of communication, of identity pretty well wrapped up. You see that? See how it could deteriorate.

Now, it would start out, of course, at a higher echelon than I gave it. It’d start out just knowing about things and not attacking anything. And he’d have to split the universe into two halves, the blues and the greens, before he could really engage in any kind of a random game. His knowingness at that moment would have to drop to 50 percent. See that?

So actually, there is, really, just an intellectual philosophy that goes along right with this, is how would you lead a peaceful life? Well, there is a way to lead a peaceful life: know all there is to know about everything on the process of being able to be everything.

Now, you could know all there is to know about everything, in terms of symbols and data, but be unwilling to be anything and you’d be at the bottom of the scale because you’d be dealing exclusively in symbols. You wouldn’t be dealing in real beingness.

But life has a mechanism which solves this. After a body is ditched, dead, why, the thetan says, “Okay. Now I’m on a no-ownership, no-attack basis.” And he doesn’t know much, but he’s got some kind of a system and he just jettisons all this-you know, just cuts the communication lines as nearly as he can. And he grabs this next body and he says, “Now I have that force which potentially can attack everything and own everything”-pardon me. He says at first it can own everything-a little baby owns everything. And then he gets along to a point where he can attack everything-then he’s into his teens. And then he goes from there into defending family. He’s got a unit he has to defend, he can’t attack any further and then he sort of starts to fall back and he can’t even defend his family. And he gets back to a standard Homo sapiens.

There’s your banker, usually, your drug clerk, your bus driver and so forth. He’d have a little bit of a hard time defending his body, truth be told. You ask him very closely about it, he’d tell you there were quite a few things that could knock in his body. Well, that’s a funny state of mind to be in, you know. The body shouldn’t be the last point of ownership.

All right.