Thank you.

How are you tonight?

Okay. Let's get down to business. Now, we've fooled around long enough, that's a fact.

Audience: Fine.

I know you expected me to process you in this hour — I'm not going to. Your seminar leader's doing a very, very good job, and when you get along just a little bit further along the line with your seminar leaders — in pretty good shape — I'm going to run a process on you which erases the chair and the body and the room. (audience laughter)

Good. Did I ruin anybody really?

So, in this particular congress, I sort of have to hold back on the processing. I have to hold back on it a little bit. But you'll get it.

Audience: No.

Anyhow, the most significant developments in research in Scientology have to do, today, with exteriorization and the isolation of the three primary buttons of exteriorization. All right. All has to do with the Tone Scale.

Ah well, I will. (audience laughter)

There is, and has been in existence for a long time, a thing called the Tone Scale. Has to do with human tone or human emotion. The first rendition of it is found in Dianetics: The Modern Science of Mental Health, and we have borrowed it from Dianetics. It's the first chart in Dianetics: The Modern Science of Mental Health. So this thing really has precedence. I mean, it goes way back.

Very, very fine thing today — understand we had two or three exteriorizations on that hour of processing, is that right? Could I see a hand or two if anybody got out of his head all of a sudden? One, two, three, four, five — yeah, there were a few — six, seven. Good. Eight.

Now, this chart was further developed in Science of Survival. And Science of Survival, a rather thick book, is devoted entirely to this chart and various levels on it. Now, actually, Science of Survival treats of what you would call "thetan plus body" — spirit plus body — and these two combined make a certain combination which is predictable. And Science of Survival is devoted to that.

Now, it isn't absolutely necessary to be out of your head. But a guy that's in his head is a fool!

All right. Now, the next development along this line — a similar chart — was the Chart of Attitudes. And another development along this line appeared in Scientology: 8-80, which is the subzero Tone Scale, which goes down to -8.0.

Now, I wanted to say a few words to you about exteriorization in view of the fact that it'd be very bad to process you immediately on a nice dinner. So I'm merely going to talk to you about exteriorization — what is this thing? And I'm going to give you a very fast rundown on the component parts of beingness. Like to hear that — component parts of beingness?

Now, here we have — here we have, today, a further development of this Tone Scale. Now, there are some little pads which are available to you here at this congress, which we've had made up, which are plotting pads. They plot the preclear on the Tone Scale. And we have gone out sideways and we've put the Know to Mystery Scale at right angles to the Tone Scale. And you will see that on these little plotted sheets, which you can get here. All right.

Audience: Yeah.

These plotted sheets have to do with running cases. We're not interested right now in running cases. What we're interested in is the development of this scale.

Well, it all sort of begins with something that has quality and no quantity. And after that, we get quantity. Like Topsy, the universe simply grows. We start with what we originally called in Dianetics the awareness of awareness unit. And this has no mass, no wavelength, no location. But it has the capability of making postulates and doing lots of other interesting things such as drinking highballs and . . . (audience laughter)

First and foremost, we should see this scale as a gradient scale of survival — potentialities of survival. Naturally, when we say survival, we are talking — in an ultimate survival — about immortality. Now, please take a good look at that. You think we're way out of gear on religion or something of this sort — we've been talking about immortality here for years. Now, the immortality would be at the — way up top. It would be a person surviving over an infinite time, knowing who and what he was.

But how does it do all this? How does it do all this? It does this by saying it does. That's all there is to it. And this tremendous riddle has baffled it for a long time. How could it do all these things simply by saying it does?

Now we drop way down scale and we get the condition which evidently exists on this planet at this time, which is, the individual gets born, he says, "I'm a body"; he says, "Now I'm a dead body, now I'm somebody else, now I'm a dead body, now I'm somebody else, now I'm . . ." — he gets confused after a while. And in one of the healing sciences — heh! ... By the way, I've had to invent that. You know, Korzybski — quite a man, Korzybski; wonderful guy, the late Alfred Korzybski — he had a little symbol: He put quotes. You know, when a word didn't quite mean what it was supposed to mean and you meant to exaggerate its meaning or something of the sort, why, you'd put little "quote, unquote." I think he was the sole author of that. I mean, it's gotten into popular ken now. You hear somebody in ordinary conversation say, "Well, I'm pretty (quote) 'hep' (unquote)," so on. Well now, that's a little symbol there. Well, I've had another one which is — which means, "Heh!" And I've been using that as a — similarly to the use of "quote, unquote," you know — "heh!" You say it like that; you say, "psychology — heh!" you know. That means, "I am not seriously uttering this word."

Well, it would be unwilling to believe that every postulate it made would stick. Think of that for a moment — supposing every postulate you made would stick. Supposing every time you said, "I wish I was dead," there you lay, really. Wouldn't that be wonderful? But supposing every time you said, "I can best serve this situation by being old and feeble," and you were; and supposing you said, "Oh childhood, childhood! Those were the times! Da-da-da."

So anyway, here we have this science of — heh! — psychiatry, talking about multivalent personalities. Would you please explain to me how an individual could keep from getting mixed up about who he is if every few years he insists on kicking the bucket and being somebody else? And what a perfect control that individual would have to have of his position on the time track to always know who he was at the time.

So one of the best things this awareness of awareness unit does is hold a gun on itself. It says, "Well, these postulates are not going to stick. I'm going on being Joe Jones. And if I had my way of it, I would be Joe Jones, Bessie Smith, P.T. Barnum, a greyhound dog, probably all in the course of half an hour. And this would be disconcerting to my friends, so I will take mercy on one and all, and just be Joe Jones." You could imagine how disconcerting it would be to have a friend like that. Makes a postulate, and there he is in full mass. That would be upsetting.

So we get all sorts of weird things. We get an individual who is going along fine, and a fellow just told me something here — he said the head of the mental health division went — has taken up house robbing up in New York City. Well, of course! Mental health — heh! — division. Now, this fellow's been going along being the judge, being the judge, being the judge, being the judge, being the judge, being the judge, being the judge and one day, he did just eighteen thousand too many overt acts, you see, and he found himself the victim. Well now, that is a valence shift from win to lose. But where does this fellow get the complete package of being a burglar? Out of the fellows he's been talking to?

So we do all sorts of devious things to keep from obeying all of our postulates at will — because we know we can't trust ourselves; of course — that's the first thing we have to know. And we do all kinds of things to make it automatic, so that we will become surprised about it.

Now there is the primary error that has been made. We say we go into Father's valence. We say we go into Mother's valence. And these valences are all very well, but how do they become so expertly, completely packaged so that a person knows far more about how to be Father and how to be Mother and how to be a house burglar or a Mental Health — heh! — Division Chief than he would ever know in standing and talking to one? Here you stand, you've talked to your father — you just know that it's impossible probably to understand your father, or maybe you understand him too well. But you talk to him a long time — how do you pick up every single quirk this individual has? Or are you picking up every single quirk he has, or are you simply skidding on the track into a whole packaged identity you have which matched Father's identity? Which is it? Possibly could be any of it. That's an interesting thought, isn't it? That you have the ability to reassume any identity which you have already had. And that you can assume any identity which you have had again, if it is restimulated by the presence of a similar identity.

One of the favorite tricks of the spirit, we think of . . . You know, it's too bad that the spirit became so thoroughly monopolized by tall spires and very, very soft carpets and crosses and so forth — it's too bad, because it seems to categorize it or put it over here, you see, in a special category as having a great deal of solemnitude. And that would mean nobody'd ever laugh. If the spirit were even a solemn thing — if it were a solemn thing all the time, if it did match this mood of incense pots and all that sort of thing — if it did match that thing, we would all go around smoking.

Did you ever know somebody, every time he talked to a tramp, he became a tramp; every time he talked to a cop he became a cop; every time he talked to anything he became that. But all of a sudden one day he's talking to a housewife and he just can't understand that. Well, he just never happens to have been one. But he has been a tramp or a judge or a cop or something. So it's a very easy thing. So he has two sources: He has this valence proposition — you know, just a stimulation–restimulation where he just shifts valence, you might say, right out of the engram bank. The safest thing to be when you're in the dentist's chair is the dentist and not yourself, and he can sort of shift valence into the dentist. He can pick up the dentist's bag of tricks one way or the other, but quite something else is also operative. The fellow may have a whole past life as a dentist.

Now, it's a great oddity, you see? If you wanted everyone to be serious about existence, you of course would tell them the spirit was a very sober experience and being, and that we must treat it with great reverence. And you'd have everybody real solemn, and nobody'd ever go to see the comics. Nobody'd ever read the AMA journal for a good laugh.

Now, I'm not asking you to accept transmigration of the human soul. I'm merely saying you better had — since man didn't start to go to pieces until he forgot about it.

By the way, I should apologize — there are two or three medical doctors here in the crowd, and there are two or three wives of medical doctors, and actually there is no quarrel between Scientology and the medical doctor, or myself and medical doctors. I have a great many medical doctors who are very, very good friends of mine — very good friends. But there's one hell of a fight between me and the AMA, the trade union. I just wanted to get that in quietly.

All right. Here we have an individual, then, playing this cute little game: the glorious irresponsibility of being a baby. "Da-da, gaga — I don't know anything." But if you look real quick at a baby and if you don't pull your punches around the baby with what you're talking about, you'll get response — you'll get response. You can say the darnedest things to babies, which of course they can't understand, because — oh, this is the biggest joke in the world. Back in the old days of Dianetics, why, the medicos used to come around and say, "It's impossible for anybody to remember birth because there's no myelin sheathing on a baby's nerves." I never found out what this stuff is, but as near as I can figure out, their picture of a baby is a coil of telephone cable. But anyway, the baby can't remember. Who's asking him to remember? Nobody asked this body to remember anything, but there's somebody there and there's something there which is doing remembering and it doesn't happen to have any myelin sheathing, or need any.

As far as the APA is concerned, there is no fight with the APA (that's the American Psychiatric Association). There's no fight ,whatsoever, for the excellent reason that I was offered all the stock in the corporation once, and I didn't buy it. And I think they've been mad at me since. But the APA is a stock corporation and you get to be a member by buying some stock. And it's for sale down on the street. And we could right now own the APA if we wanted to, but why own it? The . . . You think I'm joking with you, but if you look this up, you'll find this to be the case.

Now it's quite remarkable — other thing — you talk to children, around them and so forth, and they apparently are paying no attention. But what's paying no attention? Their body's paying no attention. Well, their body is incapable of paying attention unless something's there saying, "Look" or "Listen." And the body's going through random motions. That doesn't mean that this person is not listening. This doesn't mean that this person has no capabilities of listening. But this person does have the capability of forgetting. And as life goes on with him, he says, "It's far, far better to be this little boy or this little girl than that old man or that old woman I once was." And so he says, "Now I've forgotten all that and that's gone."

Now, here we have, however, this idea of the spirit being a very solemn, solemnified — when we walk past graveyards, you know, we're supposed to — I suppose the boy is supposed to whistle, but we're supposed to say, "God rest their bones," and walk on by and so forth. And when we go into a church, the women are supposed to put their hats on, the men are supposed to take their hats off. Just why this is, I don't know. Maybe women compulsively exteriorize faster in church. But however this is, you're not supposed to laugh in the vestibule, and I suppose many a time the religious career of some young man has been utterly ruined by an inability to repress his giggles during the more sonorous moments of the sermon. And I imagine that there are even two or three people present who have thought to themselves from time to time, "My mother will smack me severely if I laugh out loud in church again," and therefore, have been solemn ever since.

When we are investigating phenomena of various kinds, we leave unaccounted for 99 and 44/100ths percent of the mental phenomena known to the human race, if we discount the factor of continuous life-to-life existence and a human spirit. In other words, the finest way in the world to find out nothing about the mind would be to just discount all this parade of lives and to discount at the same time the existence of a spirit, and say we're all machines. And in that way, you would happily dispose of practically every possible explanation. And then you could really be in mystery. You could really get lost, then. So that's where they've been getting lost. They disposed of these two factors and we've had mystery ever since. All right.

But if we thought of the religious solemnity to which man is prone and which has, here and there, a great deal of beauty — if we thought of the spirit as totally belonging in that category, we would make one of the wildest errors that we could make, and which man has made. The freest spirit is liable to be a child. They're not yet sharing with the body a sufficient amount of experience in common to be entirely nailed down to the body, so they exteriorize easily. As a matter of fact, there are probably very few children interiorized. They work very well — they work very easily; if an auditor knows how to work them, he can do wonderful and remarkable things with a child. Their span of attention is fairly short on almost everything but good auditing. And you know a child responds to a good auditor in a really remarkable fashion. They will simply go on for hours without breaking their span of attention. This is fantastic.

Everybody knows it's very, very dangerous to fool around with your mind.

You know, everybody knows that a child has a very short span of attention. If the auditor's good, they'll go right on being audited just as long as you're willing to audit them. Of course, they'll turn around in the middle of the session and start auditing you. But then you turn around and start auditing them again, all right, and it's good fun. But — the child's span of attention is — doesn't break up under good auditing.

Everybody knows this. We all agree with this. And I agree with this, too. And I believe this, too. It is very, very dangerous to fool around with a nonexistent something. It is only safe to fool around with those things which do exist — namely, a thetan. That is fairly safe. But if you fool around with nonexistences such as the think . This is a nonexistence: the thinkingness of his myelin sheathing.

I actually could probably grade the ability of an auditor on adults by the span of attention given him by a child preclear. You know, I could tell you how good he was with adults if I could measure the child's span of attention with him. Now, here's this child, and we don't find children very solemn, do we? It's very seldom I have found many solemn children, unless they wanted a nickel. And of course, a child can be solemn — this is a possibility. And they can cry and scream and so forth, and we just hope it isn't quite that bad.

You know, the electronic-brain boys are great boys. I like them — they're practical. One of them wrote a book the other day — I know this fellow — he wrote a book on the subject of communication. And I read the first pages, and — how can anybody write this uncommunicably about communication? What was communication to this electronic-brain boy? What was communication? It was the impedance in an electric circuit — the amount of resistance in the circuit was communication — all done with calculus incorrectly used where another mathematics would have served much better. It was the most horribly botched job I ever saw in my life! How could he stand to do this?

But here we have this problem of the freest spirit with which we have an intimate contact is the spirit of a child. And it is very happy, and there's a great deal of laughter and a great deal of motion. And yet we have the spirit categorized over here in a field which is noted for, in the Western Hemisphere, its solemnity, stillness and "don't-moveness." Now, would that itself sort of impose a problem to an individual?

Now, there's a psychiatrist that did write a pretty good book on communication. It's down in the library. It's not a bad book at all on communication. It's kind of tangled up, he can't solve anything with it, but its about communication. And it's a pretty good book for a psychiatrist. That's a pretty stinking compliment, isn't it? I have to be honest. I would be very happy to grant the man a lot of beingness, and he says it's a great book on communication. It would be a great book on communication if it put everybody into better communication. That'd be a good book — it's not. All right.

Yes it would. He would say, "Now look, if I am a spirit, I have to sit still and be solemn and look up to my betters and do this and do that. If I am a body, I can be wicked. I can sin." It's fascinating. That isn't the facts at all. That isn't the facts of the case. That's a completely erroneous conclusion. If he's free, he can sin; and if he's sitting around in a body, no sin's possible — they put you in jail, they marry you off. (audience laughter)

The electronic-brain boy completely omits this interesting factor — he completely omits it. And that is that his beautiful machine with its coffee-grinder handles and its big slots and its mechanical banks and its feeders and its thousands and thousands and thousands of tubes and transistors and resistors has to have somebody there to tell it what its goals are! And its goals had to be built into it by somebody. And somebody has to receive the answer. There is no single part in an electronic brain which, after the little card or tape falls out, says, "Ah!" So when we take out this little element that says "Ah!" what have we got? We've got some wheels that go round and round without any meaning at all. And we get the most senior characteristic of life — the ability to put meaning into and take meaning from other life units, life forms, spaces, energies, objects and time. And that is the best thing in living that it does. Of course, there is something else that it does up above that, and that's it makes postulates. Makes a postulate and makes them stick or unstick.

So we look over this view of the Western civilization and the subject of the spirit, and we find many things which don't quite jibe. We find that an individual is not as free as he is solemn, but actually is free as he is happy. So I wouldn't say we have experienced here and there a police state in the field of religion. I wouldn't go so far as to say this. But I'd say that we've made an awfully good approach to it here and there.

But this is not a third dynamic operation, this making of postulates — not necessarily at all. Here we have the business of living, the game called life. And this game called life has as its highest manifestation, a manifestation higher than logic. It's an interesting thing, but we have gone above logic today with Scientology and so we have exceeded its definition as a science. You'll see what happens when we run Meaningness Processing — what happens to your logic. That's wonderful. Putting meaning into and taking meaning out of things, objects, spaces, people, situations, times, energies, masses — the most senior thing it does.

Now, religion has been used as a control device all too often. So have swords, cameras — even lollipops have been used as control devices. Almost anything can be used for control — to start, stop and change something. Almost anything. But notable amongst all these anythings and somethings is religion. When some-body is talked to about his spiritual beingness and how he must send his soul along some course, and how he must save himself and preserve himself and how he mustn't be able and how somebody's going to get him and "Now I lay me down to sleep, I pray the Lord my soul to keep; if I should die before I wake I pray the Lord my soul to take" — ai! Oh, no. You mean this — you're going to give this little kid insomnia and when he gets to be forty he's going to have to have an auditor for just hours and hours and hours? Little kids lie down after this type of control and expect some kind of an angel to swoop down and pick up "their thetan," whatever this is. They get into a terrible confusion, in other words. They don't think of themselves as a spirit, they begin to think of them-selves as a body, because they're told all the time to take care of their soul. It's an interesting control mechanism. It'll do a valence switch over to the body. Or at least make somebody rather schizzy.

Actually, one of the total battles of life is the battle of who's going to put meaning into it. It's the only reason these judges sit on benches. They've got to be the one who puts meaning into it.

We have a tremendous number of mechanisms of this character, and they are all control mechanisms. But this is the spirit holding a gun on other spirits; saying, "There are barriers here. Remember back there in 1006 B.C., you agreed there was a barrier here, and it's still here." And the boys say, "Okay. Okay, it's still here. All right. All right. I'll feel a wall."

The only way you can learn anything from life is be willing to have somebody else give some meaning, too. Now this ascends — transcends the granting of beingness. So we're really getting there. This is a process which leads further and does more, by far, than the granting of beingness, and exceeds logic — so we must be getting somewhere in Scientology.

We have an enormous number of agreements which operate to restrain and restrict the actions of one another. But where an individual becomes quite afraid and quite decayed, he is apt to use the most beautiful things he can lay his hands on for control things. Now, these things were never intended for control mechanisms. Happiness is not a good control mechanism, if you used it as a control mechanism; if you said to somebody, in just so many words, "It will be impossible for you to be happy unless you drop $82.65 in the poor box. And we're going to see to it that you're not going to be happy until you do that. As a matter of fact, we have an appointment tonight with a couple of saints that we know very well, and we're going to make sure you get zapped. Now, the happiness of your dear departed father depends once and for all and entirely upon your ability to cough up enough jack to send the old boy through Purgatory. And he's going to stay there, son, until we find the bottom of your bank account." Well, that's one way to remedy havingness.

Now, that is the high tide of current research and investigation — the discovery of those principles and facts and their uses in processing. It's all a nicely done job right now.

Now, one of the biggest control factors there is, is mystery. Mystery is a tremendous control factor. The presentation of a mystery can operate to enslave — just as the priests of Chaldea, having made a wreck out of their own country, moved on to Babylon and made a wreck out of it. This mystery they made out of everything was their control over the society. They knew how to plot the eclipses. They knew how to forecast and predict certain heavenly activities. And they knew that this simply depended upon natural law. So how did they use this? Hah! They said, "It's a big mystery, and we're doing it, and you bow down to this mud thing over here, and you're saved. And to prove it, there's going to be an eclipse at 10:32 next Sunday. And if you have not paid all of your dues into the church by that moment, we'll keep the sun covered up." What could people do but dig?

But what's this have to do with the Tone Scale? Has a great deal to do with the Tone Scale. We always knew that there was some level on the Tone Scale which would exceed logic; because logic is an agreed-upon pattern of thought which follows — bing, bing, bing — by gradient scale from one subject to another subject and brings about an association amongst meaningnesses. And that's logic.

Science is looked upon, way back on the track almost in the Dark Ages now, as a sort of a savior. Science at one time was known as a sort of a savior thing — a wonderful thing which freed man. Because it dispelled the mysteries which had been carefully built up around these agreements which we call natural phenomena. Now here was science, and it came along and said, "These eclipses happen. And no set of priests anywhere can control an eclipse."

Therefore, we would believe that as we ran up the Tone Scale and got up toward 40.0 on the Tone Scale, we would get out of this associative trick. And we have done so. Meaningness breaks down this associative trick and makes a person capable of associating or not associating at his will, knowingness and command.

And people said, "Hey, what do you know? I don't have to dig up anymore." And they were very thankful that science came along and pointed this fact out to them. Although it's just a little bit confusing to me why a couple of guys down at the crossroads, while sitting there on the store porch, didn't notice that the eclipse always "uneclipsed." That seems a little bit stretching it somewhat. Seems to me like people would have noticed this as time went on, that the exact incantation and prayer had very, very little to do with the eclipse of the sun or the moon. But they evidently didn't. A bunch of men came along as scientists and they made nothing out of these mysteries by demonstrating again that they were natural laws. This was a very; very, very fine thing. But science itself bade fair to go into the depths and darknesses of mystery as time went on.

And so Book One had some rightness about it — had some rightness about it. The Tone Scale did have a point where differentiation was much, much higher and more workable than association. So we have gone much higher than we have gone before. There is a point, then, on the Tone Scale of independent existence which isn't simply the postulate — that's way up: You simply make a postulate and something occurs; you make another postulate and it un-occurs. That's an unimaginably high level; it's almost ungraspable by the routine preclear. But this Meaningness Processing is not, and it lies below that level. So we're building a bridge on this up to that high level of make a postulate, unmake it and so forth, and part of that postulate scheme as it winds up there, falls down into meaningness. Now we've got this lower level.

The first vestige we had of this was the absolute necessity to be specialized before one could be called a scientist. One had to put in — I don't know, what is it now? One has to go to school until he's thirty-two before he can hold down a $200 a month government job? He has to go to school and go to school and go to school and he learns to be a specialist and a specialist and specialist and finally, an engineer is an expert on high-pressure steam. But he'd have to go to school another six years to learn about low-pressure steam.

Now let's go down a little lower on the Tone Scale and let's describe this thing a little bit better. We've got this terrifically imaginative, high-flown level of serenity where the individual, exteriorized in no universe, simply says, "Let there be light" and bang! there's light. "I want it dark" — bang! there's darkness, as something else than he had before, see. He's all set now, see, he can go on and make a universe. But that's awfully high. That is such a high principle that man has assigned that attribute only to God.

We take a man who goes to universities and colleges, and studies and works hard — and this is a clever man, a man with an impulse to heal — and for years and years and years he goes on studying the human body. And then he comes out and he's a specialist in a certain type of rheumatic heart. I mean, he goes all this time to learn about this and become a specialist.

All right. Let's come down scale and get amongst us — heh! — amongst us Theta Exteriors. And what have we got? First level down from the top is meaningness. You got an object, what's it mean? It's what it says it means; it's what you say it means; you're what it says you mean — any way you want to play it. And then we go down and we get an agreed-upon set of meaningnesses, and we get logic. And there is our first level of thinking as we know thinking.

This is the way you build up a mystery, this: You make highly specialized categories within a science. And when a science goes in that direction, it no longer frees, but starts to enslave. And as time goes on, the biggest, largest of scientific organizations will become more and more and more mysterious until they have no communication lines at all. And then you get a sort of a priesthood of this sort of thing rising up — and back of the magic atom bomb or something of the sort, a little flag waves, and that means the populace is supposed to cough up another five bucks apiece. I mean, this is the way it goes. This is the way a priesthood starts. Natural phenomena is discovered, and then someone makes a mystery of it.

Now, thinking is an agreed-upon association of ideas — an agreed-upon associating of ideas leading along certain gradient scales to the production of certain answers and conclusions. In other words, it's a slow way to make a postulate. And it's a good way to justify having made one.

Right now, they are having, I am told — and I have no personal knowledge of this — that the AEC, for instance, is having a very difficult time administering its own organization. Because its security lines are so solid, its barriers are so great, that it cannot get the proper security classifications for everybody, so therefore, has crooked communication lines all over the place. And one of these fine days, this fellow will have one piece of the formula and that fellow will have another piece, and somebody else will have another part of the workability, and none of them will know where the other fellows' are. (applause) That would be good, yes — I agree with you.

But we come down below that and we come down below logic and we get into another interesting process. And that process is covered quite adequately in Dianetics 1955! — that process is simply communication. Whether it's "Hellos and Okays" or "That's the way it is" or anything of the sort, communication lies below logic. Actually has no dependency on logic, but nevertheless lies above any level of energy, space, mass. So look at all the levels we have now above universes.

But what will they — what would they do then? What is the impulse which follows in after this? The impulse, unfortunately, is simply to say, "All right. Now I have the whole bomb" — big lie — "I have the whole bomb, and I've got it right here in my desk drawer. And unless you all pay for certain numbers of candles, or buy a certain number of new test tubes and present them to the laboratory, it's going to go off. And there's nothing I'll be able to do about it. Because it's controlled by a demon. Here he is. You don't believe it — we've made him solid. We call him 'H-bomb.' " This sort of thing. Mystery. Mystery, used for control and to enslave.

Communication is above universes — because it destroys them, so therefore it must be senior to them. It makes them or breaks them, so it must be senior to universes.

Anytime you start to hide knowledge, or obscure phenomena, or make a highly specialized and limited cult out of some function of life, you can expect that there's going to be more control than is good for our happiness. This is a certainty.

If you just have a fellow — say he's got a bad leg. Now we know that if we move masses around and try to combine with operations and steel tubes and other medical remedies this bad leg, we know we're going to get a persistence of the condition. We conceive this to be fairly inevitable. But if we have this fellow sit there and have his leg say hello to him and he says hello to his leg — just this kind of a drill; nothing fancier than that — he will experience changes in the legs which does not carry with it any great responsibility of change, you see. The leg will change. Something will happen to the masses of that leg. That's a cinch. So we're above the level of the behavior of masses, spaces and energies if we have thought alone handling them.

Well now, this is what the spirit has done. Spirit comes along and he says, "You know, I'm able to make ideas. A body converts food into energy and goes through motions, and that is a specialized function." Is it? Well now, how'd that body get there? Well, that body has been on the track an awful long time, as even the Darwinian boys agree that it's been on the track an awful long time. And that a lot of spirits have served this body. They've built it up into various automatic and machine patterns so that it will do those various things. But any one of them could have started from scratch and created a body whole cloth that would be just as visible as any body we have present. This is a great oddity, you see?

Now, any religious leader in any time would have given away his finest mountain, his very best cassock (or hassock or whatever they wear), if he could have demonstrated that thought was senior to masses and wealth and swords and matter. Now, he knew this instinctively. He'd see these armies clashing with armies and these populaces struggling, these palaces building, and he could become philosophic about it. And he knew there was something that was superior to all this. But all he did was say, "It is superior. The spirit, the concerns of the spirit, are superior." And when he'd gone completely into apathy, he then began to say, "The mind has something to do with it." He no longer dared quite say, "It is a spiritual manifestation." He said, "It's some kind of a mechanical gimmick that works this out" — and we got the first psychologist. He said, "The mind is a pretty mighty thing." See, that's way down scale.

Now here is a spirit — an individual who is very happily engaged on occupying a body and thinking that he is dependent upon this body. Because this body knows so much, it knows how to build so well, and yet he could never build anything like this, he feels. So, therefore, he's dependent upon this. And that is not true. He is not a specialist. And that is the first thing you must learn about a thetan. He can pretend to be, but he is not a specialist, and he never will be. And his health, power, strength and ability depend upon his nonspecialization.

Let's look at this other, though. Supposing this person wishing to demonstrate this, had at his command just one function that a spirit could perform — just one — and by its performance could demonstrate that all masses, spaces and objects were apparently, at least, junior to thought; because thought could be seen to erase them, eradicate them, change them, alter their persistence and characteristics. And we, today, have that in Scientology. And we have it in communication.

Now, what is specialization but identity? We say that somebody is a plumber, somebody else a carpenter, somebody else an engineer, somebody else a doctor. These are identities, aren't they? They are an identity of function. But let's go down scale from that and say, "This person's name is Joe and that one's name is Bill and the other one's name is Tom." This is interesting, isn't it? That's a highly specialized affair. You mean this is the one person who has this identity? This is the only person there is who has this identity.

Let me tell you something that happened. Fellow came in — he wanted to make a big bargain with the HASI. He wanted to make a big bargain. He wanted — I don't know — eight or nine thousand hours of processing or something, and pay us at the end of the time if he could see any visible results. Well, I'd looked at this sort of thing before and I told one of the boys to go ahead — give him twenty-five hours and kiss him goodbye, because he obviously is going to swindle us one way or the other.

Tell me, is there anyone going to profit from individuals having only one identity from which they cannot escape? It's very easy to collect taxes. Very easy to find out "who done it." It's very easy to pin people down and locate them, as long as they have finite names.

The fellow was incapable in processing, by the way, of thinking an independent thought. He couldn't think a thought. You would say, "Think a thought" and that'd be the end of him. He was rough — rough shape. But he had two eyes which were both blue with cataracts, and one of which — the left — had no vision in it at all. So we just set him up on the research line — poor auditor. I said to the auditor, "Dick, I want you to give 'Hellos and Okays' to that eye for twenty-five hours. And only the left eye, Dick, not the right."

But here's the oddity: You have as much crime as you identify. This is fantastic. That means you'll have as much FBI as you have FBI files. And the better and more complete these files are, and the better they're able to reach out into the world and find anybody in anywhere — there he is! — the more crime you're going to have.

This was no intention whatsoever to alter the person's spiritual outlook or beingness. The sole and entire intention was simply to demonstrate, one way or the other — not to the fellow, but to the Research Department — that communication was senior to any healing or masses or spaces or considerations of any kind. This fellow couldn't even put up a tough enough consideration to bar this from happening.

Possibly while running this little process in the last hour of somebody saying, "Well, we've got you spotted now," you possibly might have had a little bit of a desperate feeling for an instant, like "I ought to do something, no matter how strange. I really kind of ought to do something." Maybe some little impulse struck you. Great possibility that that happened, not necessarily true at all. But once a criminal is entirely identified, there is no hope for him at all. And there's no slightest advantage in his being a good man. There's no return, no recovery and no change. He is committed to a course. And now it doesn't matter who he robs or kills. In other words, we have made it so that his return to good order and graces cannot be rewarded. There's no possibility, then, of having a rehabilitated criminal, as long as you have him completely spotted, categorized, you know all about him. And anytime anybody robs a hotel in Schenectady, even though he's in San Francisco, somebody picks him up. This fellow after a while learns very well that there's no reason for it at all. There's no reason why he should be honest. Quite the contrary — there's every reason why he should be dishonest.

It was his service facsimile. He didn't want to lose that any more than he wanted to lose his wife and farm and town. He needed those cataracts and that blind eye. He knew that. He was convincing somebody of something. And an auditor sits there calmly and dispassionately without anything else for twenty-five hours and has hellos and okays going between himself and that eye, and at the end of twenty-five hours the man could see with that eye and it had no cataract. But the right eye still had its cataract complete. Black magic — or a higher level of religious performance than man has been accustomed to.

Now, this is a great oddity. Identification. The more positively and the more easily a person can be identified, the more crime will arise. Doesn't sound possible, but it's true. It would seem the reverse, wouldn't it? It'd seem that if everybody was sort of floating around loose and not nailed down, and they could zap anybody they wanted to zap and you could kill anybody you wanted to kill and so forth, it would seem an open-and-shut case of complete and total crime. You couldn't identify people and so forth. Anybody could commit a crime and instantly get lost. You'd never be able to discover him. That would seem to just open the doors wide to a vast vista of stuff that — like you see in the Hearst papers or Time magazine or Real Detective.

Now, of course, if Dick had been hotter than he is, undoubtedly Dick would simply have had to have said, "Aleikum salaam, presto cataract gone-o," and the guy would have gotten immediate change and consideration on the Cadillac and the preclear would have drove off in a hayrick, stone stark staring mad. This you could have been fairly certain of — this would have been such a shock. Well, Dick didn't do that. He merely took the cataract out of the man's eye.

Now, the great oddity — the great oddity is it isn't true. It is not true. There is not as much peace as there is police. And anytime you think there's as much peace as you have police, you will continue to see a world — as long as the world believes this, you'll continue to see the world involved in war after war after war. I don't think any of us would disagree on this: that we certainly have enough national police in the world. Russia has millions and millions and millions of men under arms; so do we. They have air forces, they have guided missiles, they have bombs, they have the OGPU and we have the CIA, and — police, police, police. Whole armies and navies. People who are there to shoot and defend and so on — these vast armies of police. If they build them up just about one million men more, you'll have a war. Peace is not proportional to police; it's inversely proportional. Great oddity.

By the way, the preclear had not been changed. We had changed him physically but he had not been changed spiritually to any degree whatsoever. He came in at the end of the week and he says, "Well, I want more processing. My wife, who was violently opposed to Scientology last week, having watched this, insists that I get more processing now. And I want more processing. And I want processing until I can see some visible result." His wife, his auditor, everybody at the Guidance Center, the Registrar and so forth, all witness to the fact that this has really changed, you know, and he said, "I have no visible result. I can see my hand now in front of my face with this eye and I have no visible results if processing is doing me any good whatsoever." No. He was talking exactly the same way as he was talking the first day he walked in — really mixed-up, incapable of receiving a proof or observing a fact or noting any change of any kind. So nothing had changed about the person, we had simply changed an eye.

You see, if people had a greater freedom, their want would not be as great. They would not be in a state of desperation about this and about that. They would have enough freedom so they themselves could assume some moral responsibility for the society in which they are operating. Do you know that the child labor laws which sit on the books of Washington right here, are primarily the laws responsible for juvenile delinquency, which we all admit is a pretty bad thing these days — the child labor laws. Of course, there were some capitalists. There are always some fascists around someplace that make things tough for everybody.

What's startling about this? It's startling in that it isn't being done every day. That's what makes things startling. And it's our goal and mission to make it much less startling in the very near future.

They put the children to work in the factories, so we were told. And eventually there had to be child labor laws so that you couldn't work any children. You know what those laws do? They simply say to a child, "You cannot participate in this game until you reach a majority and no longer care to play. You can't participate in this game. You can't play in this game. No." And the kid says, "Nyarrh! You mean I cannot demonstrate to my fellow man that I am worth doing something for or with? You mean you have robbed me of the principal method of being of service to my race, my people, my family? You mean you are telling me that I am not necessary in this society? Well, if I am not necessary, then it must follow immediately that I am worthless."

Now, our business is not medicine. That's a fairly low level of operation that has to do with patch-up, rehabilitation. And here we have, however, something far more important: We can demonstrate today that thought, and an action of thought, is senior to matter. That little experiment is just one of many.

And then we have, matching these child labor laws, the most onerous juvenile delinquency laws which you ever cared to inspect. They are marvelous. They are marvelous for their complexity and stupidity. We have young men, for instance, comparable to this, who have a perfect right by law to go out and get killed for their country, but not to get drunk for it.

We can upset a preclear considerably by making the walls disappear for him, just by using communication. If you were to set a preclear down and have him simply have the walls say hello and he says okay, and then he says hello and the wall says okay, and you keep this up back and forth, various things will happen to his case, this is certain. But after a while something — he's going to get into a level where something's going to start happening to that wall. If he's in horrible shape, maybe it'd take seventy-five or a hundred hours of such an exercise to finally bring him up to a point where something started to happen to the wall. But something's going to happen to the wall.

This is an oddity, isn't it? Well, right along with that are these police laws. They've got to get them off the street at nine o'clock. They've got to do this, they've got to do that, they've got to walk this way and that. They have no legal rights.

I well recall a DScn in Phoenix. He's very, very good — exterior — and he was doing a very nice job of auditing around and so on. And I showed him how to as-is a molecule. You know, you get exactly — you make an exact duplicate of it at the place with the material and with the consideration with which it was made. And we made an exact duplicate of a molecule and the molecule goes pffsst! All right. I said, "Now let's take a corner of that brick. Now make an exact duplicate of every molecule, atom or electron or proton that you find there. Make an exact duplicate."

I saw a young man committed to an insane asylum the other day by a judge who merely had to convene a court by sitting down on an old set of steps someplace and saying, "Well, court's now in session. I find this child neglected, so this child is a ward of the court. Asylum."

Being exterior, he goes over, you know . . . "Hey!" There was a chip gone out of the top corner of the brick. Now if we'd kept it up .. .

The child was not present. No witnesses were present. No competent medical authority was present of any kind. No formal convention of that court was held.

It's a very interesting thing, the old, old story of the line of mice, you know — or cockroaches or whatever it is in the fairy tale — that go into the silo and each one carries out a grain of wheat. I suppose that would be one way to get the job of making this universe vanish — if that was one's job — come about. You know, just sort of chip away, atom by atom, molecule by molecule. I suppose something would happen eventually.

That's child — juvenile delinquency in action. Now maybe that's a very extreme case. But it's a funny thing, it's the only one I happen to have inspected, and I inspected that by accident. I just sent somebody down to look into something like this juvenile delinquency thing — this is the first thing they ran into. So they came back and told me, you know. That was all in the course of an hour or so. I kind of was leery of sending them back to find a second one. What if they're worse than this?

But the point is, Muhammad (and that is not Muhammad, by the way, that's another one) didn't come to the mountain or go to the mountain or anything of the sort — the religious leader didn't — but there was another fellow, a monk, who couldn't make the mountain move. And we hope to get good enough one of these days so that he could have used this. You see, you just as-is it where it is, psheww! — which is no mountain — and mock it up where you are. It's actually in the tradition of religion that these things can occur. And in Scientology, we're moving forward with very solid technologies (not mysteries) that demonstrate their occurrence, which is a fantastic thing. All right.

So we have the young men and the young women of the country of an age capable of bearing and rearing children and holding down jobs, sitting around knowing they cannot be of any service to their fellow man.

Now let's take something much more important and much more factual on this Tone Scale. We have come down to a point which is senior to spaces, energies and masses. We have two specific, highly workable processes which are above these levels. One of them is communication, just as such. And the other one is Meaningness Processing. And we all know about postulates — so there's actually three processes above any level where we have anything like a universe.

Do you know how to drive somebody crazy? Just convince him he can't help anybody. Just convince him of this, and he's gone. Now we wonder why we have incidents of psychosis and neurosis and juvenile delinquency and lawbreakers, and why we have to have all these files, files, files. Every bad boy, convinced that he cannot help anybody, who gets on the police rolls is on them from there on out, and we have a real, honest-to-goodness criminal. And we're manufacturing them just as fast as we can turn the wheels of justice — huh!

But when we come down and get into masses, spaces, energies, time and so forth, we drop lower on, and lower on, the Tone Scale to the degree that we get into more masses, more energies, more spaces and more time. And we get a foreverness at the bottom of the Tone Scale, which is an interesting thing — that is not suddenly appeared. That is a foreverness, that mass which you see. It's a foreverness persisting. The trick is, it has no time in it. It doesn't have time in it, and so of course it persists.

We manufacture them. We spot the kid because he played hooky when he was fourteen, because he stole an apple when he was sixteen, because he stole a car when he was seventeen, because he shot a man and robbed a service station when he was eighteen . . . We're just growing a crop of criminals, of course. That's the first thing that police have to have: criminals.

You have time to the degree that you postulate it. And if you depend on this stuff to give you the time, you will very shortly have no time at all. Because it has no time and you will have duplicated it. And thus we get the fellow rushing around in circles saying he has no time to do anything, he has no time to play, he has no time to work, he has no time, no time, no time, no time. We'll find out this fellow's very MESTy, he's very solid with regard to existence. He's duplicating the physical universe with no time. If we just have him make some time for a while, he'll come out of this.

Did it ever strike you as peculiar — did it ever strike you as peculiar — that a game of cops and robbers requires robbers? And that there aren't anywhere near enough robbers in this very nicely, pleasantly civilized society at this time?

We say, "All right, invent some time." Or "Make some time. And make some time. Make some time. Make some more time. Make some more time." He's liable to comm lag on it by the hour before he finally gets down to a point to where he understands your question. But then he starts postulating time, you see. And as soon as he starts postulating time, he then has time, and starts coming up Tone Scale.

You know the drawer of Dick Tracy has a most marvelous time trying to find enough villains for Dick Tracy to chase: No-Face and Stone-Face and Hoe-Face and Bow-Face. And they just have a fantastic time trying to get these villains. And it really never occurs to anybody, "Gee, copping would be a lot of fun if there were that many crooks and that much chasing to be done."

But one of the characteristics of the Tone Scale is that as you go down scale, less and less time is postulated and more and more time is apparent. See? We're getting away from the postulate, and at the exact bottom of the scale, on a level of unimaginable depth, there wouldn't even be a universe there anymore because people wouldn't have the sensibility sufficient to perceive it. And we've noticed that fairly well up scale before we get to that, a thetan stops perceiving the universe. He stops perceiving it because he stops putting it there. And when he no longer puts it there, he can't perceive it. And you get somebody three feet back of his head and he doesn't see any walls and he can't find his body and he doesn't know what it's all about and he's confused or he sees it all as blackness or shooting stars or something. There's nothing in the world wrong with him except he's just stopped putting the universe there. And of course it's not there unless he puts it there. There's no time there unless he puts it there. Time is a created thing. The manifestations of life are created by the thetan, they're not found by him.

But do you know what a cop does? He drives around in a squad car, getting a squad-car spread. He's supposed to be alert, supposed to be on the ball. He's supposed to arrest somebody. He's a cop. They lecture him all the time: "Crime must cease!" Maybe there isn't any!

And as soon as we recognize this clearly, we begin to make wonderful progress. But more important, we begin to understand this thing called the Tone Scale. And the Tone Scale could be called "from the level of the postulate to the foreverness of lifelessness, a progress into space, energy, time and matter." The Tone Scale is a deeper and deeper progress into MEST. But the funny part of it is, when you hit the bottom, all MEST ceases. You can go out the bottom of the scale; you can go out the top of it. But these fellows who try to go out the bottom of it and take a body with them are rarely successful. Because the body won't go down that low.

There's nothing sillier than a cop without a crook to chase or an army without a war to fight. And they make themselves look as unsilly as fast as they can.

Now let's take the next characteristic of this scale. The scale is a very wide scale for the thetan — the spirit. It goes from Lord knows what minus point to goodness knows what tremendous height. We could only guess at these things in terms of that and then set them down in MEST, because there's not enough MEST to set them down in. Because he goes down to a level where there isn't any, and he goes up to a point of where he can create it. All right. Then if we're talking about a spirit with this enormous band, we must be talking, really, about two sections of the same Tone Scale: we're talking about the body's position on the scale and the spirit's position on the scale. And we've got this tremendous scale where we have to do with the thetan; we've got this little tiny scale where it has to do with the body. And we demark on this Tone Scale the numbers 0.0 to 4.0 to more or less denote the boundaries of the body.

Now here we have — here we have this oddity of people falling away from an understanding of themselves to such a degree, because of control — exterior control — and ardures and duress, that they begin to believe that no one can be trusted, and so there have to be that many more barriers.

Now, the body is very well boundaried. It goes down in the earth a few miles or up into the air a few miles and it no longer exists. It gets a few degrees too hot or a few degrees too cold and it can no longer exist. It gets a little bit too much or a little bit too little oxygen and it no longer exists. Very fragile thing. Feed it too much or you feed it too little, you give it one one-millionth of an ounce of the latest psychiatric — huh! — cure; one one-millionth of ounce of a drug that we investigated many, many years ago called LSD, which is the new psychiatric cure: It makes everybody a schizophrenic. That's right. And it was just advised that everybody should use this now. No curative value known. But it does — when you give it to nurses in mental hospitals, it does give them a better insight into the patient. (audience laughter) Talk about descent into MEST!

But the barriers themselves demonstrate that nobody can be trusted. So then we conclude that nobody can be trusted so we get some more barriers. So then we conclude that nobody is trustworthy, so we get some more barriers, and we've come back to a lower part of the cycle, and on down it goes.

Anyway, the boundaries of the body are narrow. The body can command an awful lot of interest because it can be in so much peril. Turn on the gas for a couple of minutes in the house — body doesn't like it. You could be in a room as a spirit — a room totally filled with phosgene gas — and say, "(sniff-sniff) Phosgene gas."

You have to accumulate barriers in order to be safe. If you're having to be safe, then there must be something dangerous around. That's the most obvious conclusion in the world.

So we're looking, when we look at the body, at this fragility — great fragility. And Body Death is at 0.0 on this Tone Scale, and about the highest point the body reaches is maybe 5.0 in the extreme. Here's this tiny little scale. This huge Tone Scale and this tiny little scale.

For instance, if you drove up and down the streets all the time with a couple of armed guards sitting in a turret above your head in your car, armed with loaded machine guns, and you yourself were surrounded entirely by bulletproof glass, and if the whole bottom of the car was so fixed so that land mines and bombs couldn't explode under it, just drive around in that car for a few days, and you will begin to believe that people are after you.

The big advance about the Tone Scale — quite in addition to being able to demonstrate its positions on the upper scale — occurred, however, in the subzero Tone Scale, not in the body scale. The big advance has been between -8.0 and 0.0.

This is a certainty. "I've got this many barriers." And we get to the primary aberration that man suffers from, and one of the reasons he holds himself up all the time: "There must be a reason." See, he always says, "There must be a reason." I've run into this in some of the most remarkable things. Fellow gets up, makes a speech. He says — tells all the people that he's gotten in there that Scientology is very good. And he starts his speech out by telling them this, and before it's all over, then he says, "It's all very good, except all the people connected with it are crazy and everything."

Now, there are some fill-ins which are still accurate which occur on the minus zero scale of Scientology 8-80. That minus scale is still valid. But these new ones are so startling and so powerful and so much the key to exteriorization that it was necessary to crowd out the others — such as Approval from Bodies and so forth on the old subzero scale — and just put these new ones in. You'll see that on your plotting sheets.

And the oddity is, is the auditors in the area sit around and say, "Well, there must be some good reason why these people are doing this. Yeah, there must be some reason why they do this. It must be explainable just from the behavior. And it's probably explainable from the fact that well, probably nobody in Scientology is any good. Maybe that means me, too. But there must be some good, valid reason why this is the case. Let me see. Must be, must be a reason."

Now, what are these buttons on the minus zero Tone Scale? A spirit obviously can go lower down scale than Body Death. That's very obvious. Body dies, spirit might even stay in it but he'd still be alive, and then will exteriorize. But he's at a lower level than the body. He can see less well than the body. He can do all sorts of things less well than the body. And so he gets onto the minus scale. So Body Death is that high level of 0.0, and a thetan can go on down to -8.0.

Yeah, there's a reason, undoubtedly a reason, if you can call insanity a reason. Or if you can call an outright desire to knock Dianetics and Scientology flat in California a reason. But they always figure there must be a better reason than that. And that probably is the finest aberration I've ever run across in somebody: "must be a better reason."

Well now, let's progress upward from -8.0, which is about as far south as you're going to find the thetan. Now he can get further south, but you're not going to find him. And that at -8.0 is Hide.

I've had people sit and be reasonable, and figure out all the reasons why Joe suddenly rushed in and drew his revolver and killed Bill. And there must be all kinds of reasons about this. And they will go on with these reasons just by the hour, and completely miss the fact that it might have been that he just came in, drew his revolver and shot Bill. Get the idea? There might not be any reason to it at all.

And just above Hide is Protect. Now, those are two old buttons, but they're quite important. How far south can you go? Hide. And when you come just a little bit north from that, you start to protect. That's as a thetan.

Now, if you drive around protected on every side by armor plate, or if you live in a society which has to be buttressed up by Lord knows how many echelons of police or armies, you may eventually get to the feeling, "You know, there must be a reason all these people are here. You know, there' must be a reason why we have cops eight deep on every corner. There just must be a reason, that's all. Somebody's more dangerous than we are, otherwise we wouldn't have to protect ourselves quite this hard."

Now, when you get just a little bit above Protect, you get Own. Ownership. And there's where Ownership belongs. We're not up to Body Death yet. We get Ownership. And we go just a bit above Ownership and we get Responsibility — the idea of being responsible for. And we go just a little bit above Responsibility and we get Control. And we go just a little bit above Control and we get Body Death on this scale.

And I have just described the thetan interior: "If I am hiding this hard," he says, "somebody must be after me. If I am trying this hard to protect this body, something must be trying to cave it in. If I have to work with all these difficulties in order to own everything, then there must be somebody trying to take them away from me." And going on up scale, "If I have to hammer and pound to assert responsibility and make other people responsible, it must follow that everybody's irresponsible, including me. And if I have to sweat and strain and groan this hard to get this body up in the morning and to get it to go to bed at night, it must be very difficult to operate bodies. And therefore control is a serious business."

What's important about this? It's just this: that Ownership, Responsibility and the Start, Stop and Change of Control (see, control is start, stop and change) — just this — that Ownership, Responsibility and Control are the three buttons which are most pertinent to exteriorization. And these have been isolated.

And a little bit higher on the scale is "Everybody talks about dying; therefore, it follows that someday I'm going to die. And look at all these apathetic people; therefore, society must have something to be apathetic about. And if all these people are sitting around crying, it must be a sad world. And if everybody in my vicinity is scared to death — boy, we must be haunted! And if my parents and employer are mad at me all the time, I must be a skunk. And if everybody I know is antagonistic to each other, it must mean people are no damn good. And if everybody in New York is bored, it must be that it's a very boring place."

And so if you can get a person up scale to a point where he can work with these buttons, it is a great certainty that you will exteriorize him one way or the other. In other words, a person is held down — a person is held down in a body by Hiding, Protection, Ownership, Responsibility, Control, then a little bit higher than that, Body Death.

But fortunately, in some respects — we go in and we see a banker. He's being very conservative, so we figure there must be something there to be doubtful about. And much more happily — much more happily — we see somebody who is tremendously enthusiastic, and if we're in pretty good shape, we say, "You know, there must be something around here to be enthusiastic about." But you know what man says today if he sees somebody very enthusiastic? He says, "He's crazy!"

Now, the only method of exteriorization known (as I will talk about later) to man at this time — or a little earlier (he doesn't know about it now — see, he doesn't know about exteriorization, but a little bit earlier he knew about it) and that was death.

And if we see somebody sitting there being terribly serene — and it's apparently quite an effort to go on being serene — it must follow that it's awful hard work to be serene.

How do you exteriorize? Well, you die, of course. And then you'll get out of the body. Simple. Boy, if that doesn't look like about the weakest line of self-determinism I ever heard ofl You mean you've got to kill this object called a body in order to get out of it? Well, what are you doing in it? How'd you get into that kind of a condition?

In other words, as we look at this Tone Scale from the bottom up to the top, every time we add "There must be a reason," we get some unjustified generality which leads us then to conclusions which are not always to our own best interests.

And yet do you know, actually, that there are people walking the streets today that do not know they are in a body? They believe they are a body. Now that's the darnedest thing! And there are a lot of other people walking the streets today who are in a body. Can you imagine anybody getting into a body? Why would you get into a body? It's all very well for you to say, "Well, the body grabbed me and pulled me in." But it seems to be a remarkable place to get yourself parked. You know, you'd have to think a long time to think of that. There are all kinds of places where you could get stuck — much more interesting, I'm sure. And you could also get in — stuck in other people's bodies, as far as that's concerned. But to be parked in the middle of a body or in its head or its left ear or two inches in front of its eyes or something like this, and stuck there, is one of the more remarkable things that could happen to a spirit. It is singular. It is remarkable. It takes a great deal of hard, earnest, honest doing to get stuck in a body.

I have had this odd experience: I have been on a ship which was having a very hard time struggling in high seas and high winds, which had its engines disabled. And I had a rescue party drop aboard. All the sailors were convinced that the ship was going to pound itself to pieces and go down.

Well, the process which an individual uses to get stuck in a body is to get all mixed up with control with energy. You know, let's start energy by pushing and pulling energy; let's get everything stopped or changed by changing its mass. In other words, it's almost a complete desertion of the use of a postulate in handling energy. In other words, that is control: handling start, stop, change with energy.

This was really not a justified conclusion, it was just that the sea was so violent that it appeared to be likely. But they had all come to the conclusion that they were going through their last days right there in those last minutes — each minute about twelve years long. And the rescue party dropped down on the deck of the ship and didn't share this conclusion. And three men in a rescue party did work which twenty-eight men on the derelict had been unable to accomplish. And the three men in the rescue party did it in about ten minutes, where the others had failed for almost ten hours.

When an individual starts doing this — he starts making his legs move by himself mocking up a moving beam of energy — he's the most remarkable-looking puppet you ever saw in your life. He's all strung up with wires and crossbars, all kinds of clanky systems. All he has to do is say, "The body will now walk," and it'll walk. But instead of that, he gets all these systems rigged up so that he can start, stop and change this body. Well now, that's one of the primary reasons he gets stuck in one: He starts changing everything so he persists in every position he occupies. Drrrr! He walks down the street. How many — assuming that positions are one foot apart, how many positions does he pass through in walking one block? Three hundred. If he's moving the body down the street, see, with energy, he's now stuck in three hundred places. Each position is persisting. Fantastic. How can anybody get in this much trouble? Well, maybe they think it's fun. All right.

Different set of conclusions. Same situation, same ship. Of course, you could say, "Well, the crew that was already aboard were tired." So was the rescue party. They had to row across three miles of open sea to get there. They were twice as tired as the boys who were still aboard.

Now let's go down one step lower and let him conceive of responsibility. That he is responsible for an action, which he means "to blame for an action," which infers there is something wrong with the action which has occurred. We get an action and he says, "Oh," he says, "I'm responsible for that." There must have been something wrong with this action, you see. He is the person who has been selected out as the cause of all the wrongness of the action, and that's what we really mean by that level of responsibility.

So we conclude there that you must be able to have an independent attitude toward existence, regardless of the circumstances of existence. It is obviously possible to have an independent attitude toward existence, independent of an existing attitude toward existence. And it is not necessarily certain that the independent attitude of existence is going to succumb to the general attitude of existence. This is not an absolute certainty.

By the way, did you ever know any people like this: All the wrong actions that occurred in their vicinity, you did; and all the right actions, they did. Well, a person begins to assume that he is responsible across the boards for all of the wrong actions, and that sticks him.

Well, we started out talking about postulates. A person can have an independent attitude toward existence, regardless of what is going on, and make things better or worse at will, to the degree that he retains his confidence and faith in himself and his ability to make postulates.

Then he thinks that he owns it. He owns the body or he owns this or he owns that or he owns somebody else's postulates — they're his — and he gets his ownership mixed up and we practically have finished him right there at that point. He's really stuck. Now he's stuck. And unless he undoes some of this remarkable mental gymnastic and changes his mind about it slightly, he'll go right on being stuck, stupid, a machine. And he will be liable to all of the things to which a machine is liable. He'll be liable to illness, to destruction, to misplaced nuts and bolts and lack of oiling. He will have to seek out the medicos, the electric-shock machines, if anything happens to him. He reminds you of the Tin Woodman from Oz, going around trying to find an oilcan. He behaves like this, and he also behaves without moral value or consideration for his fellows, or good communication with them — which is about all you need to say about his conduct.

He can say he feels this way, and he feels this way. But he has to be able to trust himself, to say that. He should be able to say, "I can persevere; I can succeed," and then succeed. He should also be able to say, "Well, I guess I'll fail this time," and simply fail. He would have to be alike unimpressed by winning or losing. He would have to be somewhat unimpressed. But he would be able to do that.

Now, this Tone Scale then, just to give it a rapid pass, has come from the narrow band which was occupied . . . Well, first and foremost there was that theoretical scale in Dianetics: The Modern Science of Mental Health. And then there was the small band as expanded in Science of Survival about this Body

He could then take command of the existing situation or better any situation without being tremendously influenced by the circumstances which surround him.

Death to Enthusiasm and the emotional scale. Now that Tone Scale, covered in Science of Survival, was all that we used in Dianetics.

What do we call this? We call this self-determinism. An individual, then, is as capable of happiness or livingness — I would rather call it livingness — he is as capable of living as he is capable of determining the actions of himself and others by a simple postulate.

But now today we are using a very wide Tone Scale which goes from minus zero clear on up to Serenity. And with good auditing and a good understanding of the subject, we apparently have the majority of the buttons on it and can use them beneficially. The key buttons that were missing, and their proper position, were Ownership, Responsibility and Control, and they belonged on the minus zero scale.

And an individual who can do this is a giant amongst his fellows. And an individual who can't, has been, is, and always will be a slave.

Along with these came a whole bunch of processes — interesting processes. Consequence Processing: "What would happen if you hid? What would happen if you didn't hide? What would happen if you owned something? What would happen if you controlled something?" Just ask that over and over of a preclear.

Thank you.

Give you an example of this type of processing — another slight type of process — not "what would happen," but "how would you?" Asking the modus operandi: "How would you go about controlling somebody else?" I asked this of a medico who was a good friend of mine. I asked this of him, and we worked for an hour and a half and we just beat this question to pieces. I just asked him this over and over: "How would you go about controlling somebody?" And this fellow told me: drugs, poison, anesthetics, drugs, hypnotism, voodoo, distant control of his mental faculties, drugs, surgery (yeah, surgery was pretty good), poison, anesthetics, voodoo, hypnotism. He never came off of it. The process was too high for the preclear. He never flattened the comm lag on it. I had to undercut it and go down to: "How would you hide something?" And this (snap) — he was right there. Hide — he could get that; people hid things from him all the time.

Having the Tone Scale, we could predict where the individual would have a reality. And so we again use the reality factor. Always process the preclear at the preclear's level of reality and advance upward from that point. You have to find his level of reality in order to process him. The Tone Scale tells you that you will find his level of reality one point below his level of confusion. Now, isn't that cute?

So if you find what he is doing obsessively and unknowingly, obviously and stuckedly, just drop a point and he can process at that point. In other words, this medico was controlling — he was obsessively, continually control, control, control — with these very things he told me were the methods of control. But there was no cognition, there was no thought connected with it at all. He was just going through an endless drill. These things weren't real to him. He'd put somebody on the operating table and cut his throat and it wasn't real, the blood wasn't real, nothing was real. That wasn't his level of reality. So I said, "Well, this is pretty tough, so I'm not going to drop just one level, I'm going to drop three." Dropped four, and he got it. There was his level of reality.

The Tone Scale is basically composed of affinity, communication and reality. The factors of reality and communication are today very, very well understood. There is more that could be understood about affinity, but I'm not rushing things.

Now, the Six Basic Processes and the use of this scale are knocking people out of their heads. In other words, exteriorizing them, giving them greater freedom.

What exteriorization is . . . By the way, that's one of the best little auditing tricks you ever ran into: You just ask a person for hours, "Well, what is exteriorization?" If he's not completely batty, why, after you've asked him this a lot of times, for hours, and gotten his answers and given him acknowledgment and so forth on the thing, he'll tell you, "I'm back of my head." Interesting.

If you even go at him accusatively and you say, "What are you doing in that body?"

And he says, "I don't know that I'm in a body."

"Yeah, I know, but what are you doing in that body?"

And he says, "Well, I don't know that I'm in a body. What do you mean? I'm a body."

You say, "Well okay, what are you doing in the body?" And you just talk to him like this — just question, question, question. "What are you doing in that body?" That's much rougher.

It's much easier to sit there and ask him, "What is exteriorization? All right, that's good. Fine. Thank you. What is exteriorization? Now, what is exteriorization?"

And the fellow's back here saying, "Well, exteriorization is some silly thetan that's gotten into a head and thinks he can control it by operating wires or something, and — that's interiorization. And exteriorization is not doing that, like I'm doing now: I'm back here, back of the body, and ..."

So we've got exteriorization pretty well licked. And we also know where this affinity, reality, communication triangle stacks. We know that we have to process the preclear at his reality. And we know that communication is the solvent for anything. And we know that affinity is a lot of fun.

Thank you.