Although we cannot put these readings on a piece of tape or anything like that and although many of you probably cannot see this dial very clearly, I am simply going to describe to you the operation of an E-Meter, what an E-Meter is and so forth, because you will be using one.

How are you?

Now, the reason we use an E-Meter is something that ought to be fixed very securely and never altered afterwards. But it actually gives you a peek at the second universe of the mind. It gives you a peek at this and at the gradient scale between this universe called a mind and the body, at the gradient scale between this universe called the mind and the wall, and this gradient scale called the mind and the spirit. And it tells you where the confusion is when I tell you that we use this as a gradient scale on the second universe. Tells you the concentration here is then upon the second universe. Well, this is the only thing that is really tangled up. We take a person apart so that his mind doesn't leap in front of his observation.

Audience: Good. Fine.

So the only point of stress to free the spirit is the mind, the second universe. It is this one which interposes and makes it impossible to view and become familiar with. You see that?

Well, we have here the first lecture of the 19th ACC, and the coverage includes an E-Meter.

Male voice: Yeah.

Your material in this ACC is very interesting material, that I assure you. There's no material actually in this ACC that's been thoroughly and fully covered before. And a lot of you are going to sit there in this ACC and you're going to say, "Oh yes, I've heard that, I've heard that." Well, listen, listen twice, will you? Because you haven't heard these things. You only think you have.

We've got one universe, then, acting as a screen between the spirit and its ability to see, and that is the second universe.

The way it works is this: a three-quarter truth will very often pass for a full truth. And when you hear the three-quarter truth, why, that tells you, "Well, that's fine, now I know what this is all about." And then somebody tells you the full truth and you say, "Well, I've heard that before." And that is exactly what's going to happen here as I cover this material. You're going to say, "Oh yes, yes, that's right, I know that — old Creative Processing. Yes, I know that — years old." The thing you will have missed is the slight precision of the definition, which has now become a very set definition.

Now, we're not now talking about Dianetics particularly, we're not talking about Dianetics at all. We're simply talking about these four universes and the freeing of a spirit, the creation of a state of Clear and so forth.

Actually, the project of clearing has not been an actual physical fact in the hands of other auditors than myself for more than five weeks. Now, there must have been something that made this sweeping difference, since no technique we are now using was totally unknown. We knew three-quarters of the technique, don't you see? That makes it all sound like it's old hat. But it was the missing quarter and a few of the interesting little odds and ends of definitions — "unimportant," of course, "that's just theory" — that made it possible for clearing to occur rather easily after all these seven years of hard struggle.

Now, we could of course just directly bring this about. With Stop-C-S we can make an individual quite familiar with his body, can't we? And with 8-C we can make him quite familiar with the physical universe. And so both of these, then, are very beneficial. We can make him exteriorize people and get a subjective reality on it himself and, so, make him familiar with this world called the spirit. But you will find that the techniques and activities which I have just mentioned are all limited, very limited.

Therefore, this is a very fortunate ACC because for the next four weeks it is going to get some subjective reality on this, and there are some here that are going to come out the other end Clear.

We tell somebody, be three feet back of his head, 50 percent of the people we run into will be three feet back of their heads just like (snap) that, and then three days later be back in again. See that? We can run 8-C, 8-C, 8-C; the alcoholic gets better; everybody gets better, better, better, better, better on a little gradient scale — we haven't got the time. Your time is crazy, I guess. We can tell an individual to run engrams, run engrams and run engrams, and he finally becomes quite familiar with mental image pictures, but we haven't concentrated directly upon the control of them.

The first thing we had to have before we could embrace a final goal on a sweeping front — that is to say, we could say lots of people can do this — in fact, was training. We had to get training pretty well nailed down.

In other words, there are a lot of approaches we could use. And one is familiarity with the fourth universe, which is to say the physical universe. A familiarity with the body — looking inside and outside the body- — we could use that approach. And we have used those two approaches a great deal, and you have a lot of techniques which add up to those two approaches. And they are good. They're better than man ever had, but they're not good enough to make a Clear! Just make up your mind to that right now.

Well, all we had to do to get training nailed down was to nail down the entire subject of education. This is rather simple. But we had to find out exactly what education was and why it was and why we adventured upon it. Now, I'm not going to try to give you the precision definition of education because I haven't worked it out for a book which will be published on education sometime this year, giving the axioms of education and so forth. But the basic definition of education, paraphrased, would be something like this, just something like this, you understand — any one of you could take the thing I'm about to give you and phrase it better — it's just this: Education would be the act or system of relaying an idea, an art or a skill or a datum from one being to another for the understanding and free use on the part of the other — of the other. Do you see that? It'd be the understanding and free use.

If you, as an auditor, take your clawed fingers and rip asunder the curtain of the second universe, the individual can look and become, in the process, familiar enough with the second universe not to have it kick back at him again.

Education does not consist of relaying an art, a skill, an idea or a datum from one being to another so that the other will never afterwards be able to change his mind concerning it, so he'll never afterwards be able to think with it and will never afterwards be able to free himself of it.

So our point of attack is the mental image picture and its energy reactions and manifestations. And I have here, right in front of me, an instrument which does this. It performs a direct observation for the auditor of the other fellow's bank. Now, that is quite amazing. It performs a direct observation of the mental image pictures and their interactions, and it doesn't leave the auditor looking off into nowhere.

Now, a scientist recently called us in some hysteria — we get a lot of this sort of thing here in Washington — from the Bureau of Standards saying he had just picked up a manuscript of a book by some professor who was laying down the law concerning education to the United States government. And this professor said, rather startlingly, that education should consist of a duress and a vigor sufficient so that the student would never afterwards be able to think otherwise or depart from the teachings of his professor. That book is either on the market or will be shortly and is a very authoritative work. Very, very authoritative.

Now, very few auditors are in a state to look at the nothingness of a bank and continue to believe in it, so they do all sorts of weird things. They'll run a technique — run an engram one pass through. Well, they can't look at it and it's not very real to them anyhow and their own bank is in their road, and so they say, "Well, we'll go off to something else more important."

Now, it's all very well this chap at the Bureau of Standards, this scientist was justifiably worried. But he needn't have worried too much because we'll be there firstest with the mostest. And anybody who thinks that, of course, couldn't write so there will be no popularity of the work, that's assured.

So it needed a looking machine for an auditor to see somebody else's bank, and this is a looking machine at somebody else's bank. Because as the mental image pictures pop up and become associated with other mental image pictures and, as they separate, the machine tells a story. And the auditor can sit there and he can watch a needle. He can watch a somethingness, and then he is not reduced to confronting a static. And therefore an auditor in poor condition can put a preclear into good condition, because the auditor can still look. The auditor can still look. Follow me?

The point is, here, that education embraces this idea of freedom of use and understanding of the art, the skill, the idea. It is not given to a student so that he will never afterwards be able to move out of it, you see? It's never given to him in this wise. It can't be because he is not able to think with it.

Audience: Mm-hm.

Well, now, we've always had this as a principle in Scientology, but what changed? What changed here?

So we've whipped that part of it.

Well, what changed is, is how far we dared go in the direction of making an auditor. How far did we dare go in beating him over the head, hypnotizing him, threatening him with duress, the lead boot, the knout, the sjambok in order to make an auditor out of him.

But the looking machine requires some use and familiarity itself, and you're going to get that familiarity, because in a very short time everybody in this unit, when he's doing auditing, will be handling one of these looking machines. (We're having a little difficulty furnishing one and all with these things, but in a very short time this will have been accomplished.)

Well, we found we could go quite a ways. Because we found out something else about education. This something else blew up the whole background of conditioning. The whole idea of psychological conditioning blew up. There is no such thing. This is quite amazing. There is something that looks very like conditioning, which isn't.

Now, in essence, this machine is a fourth universe machine. It is part of the physical universe, and that it can look at the second universe of mental image pictures shouldn't surprise you at all, because it isn't looking at it. It measures the influence of the second universe upon the third and fourth universe. It measures the influence of pictures upon the body and upon the physical universe. Do you see that? And oddly enough, whenever a thetan is confronting pictures, he is confronting them on a linkage to the body or the physical universe. See? He can confront them on this gradient scale. Do you see that?

Now, the physiological mental practitioner — I don't know how he can be a mental practitioner if he's a physiological one, but he manages it — he has called himself a psychologist. But he can't, of course, legally — he sure won't after we get through with him — because that means spirit. But he believed that physiologically there was some little wiggle-whumph in the brain that stored up some kind of an action — reaction stimulus-response mechanism, and all you had to do was pile experiences on top of experiences in this stimulus-response rattrap and finally it would be the rattrap running the guy, not the guy running life. And this was his idea of conditioning.

So the gradient scale between the thetan and the body and between the thetan and the physical universe is not at any time visible. All this machine does is measure the physical universe aspects of the body in the physical universe. Don't you see?

Well, following it through to a reductio ad absurdum, if an individual fell off a horse often enough, he would be able to ride a horse. He didn't see anything odd in this because, obviously, punishment had to accompany the act, don't you see? If he believed the reactive stimulus-response mechanism was necessary, then he believed that anything you learned to do must have punishment connected with it. Otherwise it couldn't have been reactive. There must be duress, then, in anything anyone learned. So one couldn't ride a horse unless he kept falling off of a horse. Do you see? You get the idea?

But these things are influenced every time a thetan looks at a picture — you're getting this closer now? — so that it isn't a direct look. Don't ever think that it is. It isn't a really direct look at anything more than the reaction of a mental image picture upon the body or the reaction of a mental image picture upon the physical universe.

Male voice: Yeah, I do.

And it assumes that there is a reaction and a linkage between the thetan and the body and the thetan and the physical universe or the thetan and a picture. It assumes this but it never measures it. Do you follow me?

At no time, then, could one learn anything from the book unless the book regularly bit him. Now, this was what was understood by conditioning. It was the installing of a response for a given stimuli. I think that even uses the word of this dodo. It was an installing a response for a given stimuli.

So you're not watching a thetan wiggle. Don't think you are. When that needle wobbles, what's wiggling is a picture against a body or a picture against the physical universe. Therefore, the actual finite currents of the physical universe can then be used to apparently measure these activities of the thetan versus the picture. So you get an apparent measurement of this.

The Germans, by the way, used to train troops with this idea. Wonderful troops, there is no doubt about it. They have now lost two great wars. Everybody overlooks this fact about them losing the war, you see. This "great troops."

Now, this puts a little tiny piece of energy through the thetan — very, very small. I don't know what it is. The meter you'll be using puts probably, it is said, fifty milliamps, something on that order — fifty microamps.

Of course British troops — British troops have a certain amount of duress pushed in their direction with their training. But I don't believe the British intellect is that easily overwhelmed.

Now, the meters which you have used before evidently put a much heavier current through, and the grosser the current, why, the less delicacy of detection. So this fairly light current goes through the preclear one way or the other and the mental image pictures influence and counterinfluence, and we read the wiggle of the needle and then we can see something is happening to the thetan, which is quite interesting. But you never observe that directly, don't you see?

The American troops have practically no duress connected with their training and they seem to learn pretty well, pretty fast.

Now, your best understanding of a meter would come in this wise: that if you had a little deck of cards here — let's say they're face cards; these are mental image pictures, seen or unseen by the thetan, talked about or not talked about by the thetan. Here's this little deck of picture cards, and every time you moved a picture card which influenced other picture cards, you got a reaction on this needle. Then you would have the idea, if you just got an idea of a stack of picture cards here.

But neither one of these two were trained on a stimulus-response mechanism, and the two of them together more or less have mopped up the Germans twice. Do you see? I mean that's one of these wonderful things that happen in the practical universe that reverses all of the beautiful best-laid plans of your theoretician. All right.

Now, we take one picture card off the top and we find out that nobody has been chewing gum or eating candy while playing cards with it, and it didn't stick to anything. Got the idea?

If the whole German army was trained on a stimulus-response basis, if lots of duress had to accompany it and if the basic idea of the training was that he would never be able to do anything else — which it was — when you said, "Squads east," to a German squad, it, of course, went east and kept on going east until it adopted kismet. They couldn't do anything else.

And it picked off cleanly off the top. And we looked at it and we said, "That's the jack of hearts." And the meter won't say a word about it. It won't say a thing, because that picture is not associated or connected amongst these universes. It's not an associated picture. Therefore, it itself is a null picture and, for your purposes, is just as good a thing to use as anything else. We're not saying don't use anything but connected pictures, you see? I'm merely telling you how the meter acts.

The truth of the matter, however, is that battles are not organized activities. Before the battle you have an organized activity, but after — during and after, you don't have organization. It's a very funny thing, chaos is the antithesis of organization. And battles are chaos, and organization is, of course, order. And men who behave perfectly, men who obey the shore patrol, troops that are always on time, always have a pass before they leave the post, always turn themselves back in before their leave is up — what beautiful soldiers and sailors these are. They are models, they're gorgeous. Only, you don't want them around in a fight.

So this jack of hearts here — you ask the fellow, "Have you ever been in love?" You usually get a reaction on something like this, but in this particular case the individual said, "Yes, been in love many times," and the meter doesn't say a thing. You can count on the fact that he's probably picked up a picture of some girl, or she has picked up a picture of some guy, or six or twelve, bunch of these pictures, maybe a whole fan of them, you know, just looked them over and so on. They're not interconnected. The person can observe this part of life directly, so there is no charge on it. Do you get it? And therefore, to make him observe it would be to do something rather weird: make him to look at something he can already look at. So that would be a waste of time.

Well, these people have been punished into perfect obedience, some duress or another, so they'd never depart from the pattern. Duress, fear of punishment, fear, more fear, threat. "You'll get court-martialed," "You'll go to the brig," "You'll do this," "You'll do that," holds them then in some groove of behavior. And when chaos is enjoined the groove of behavior disappears and a helter-skelter, out of pace, not planned, all upside-down activity then takes place. You can send men up on a ship to general quarters time after time after time, and you've always had Jones, Smith and Reeves on number one gun. And Jones, Smith and Reeves always ran number one gun every drill you ever drilled. But just before the battle was engaged, personnel officer took Jones and Reeves away from you. You usually are engaging not on the perfect plan at all but some patch-up. And if you have robbed your people of flexibility, then they can never hit in the pinches. You get that? Because they're a stimulus-response mechanism now.

But we could make him use this picture, which is null, to practice with. So a null picture is quite important as you go into this action of Clear; a null subject is quite important. A no-reaction subject becomes very important, because you can work with it and do drills with it. So a no-reaction on the meter is as important to you as a reaction. Do you understand that? One is just as important as the other, only they're different things. All right.

But the funny part of it is, if they are a stimulus-response mechanism, they have not been trained, they have been untrained.

Now, we reach down into this deck and we find the queen of spades, and we start to pick out the queen of spades as we're handling this little deck that we can see. And the last four pinochle games she had actually been toyed with several times by people who were chewing gum, eating peppermint candy and so forth. And as we try to remove the queen of spades from this pack of cards, four or five other cards start coming with it, and they're a little bit sticky too, so we pull the queen of spades out a little bit further, and five or six other cards start to attach to the four or five first cards, don't you see? And we try to shuffle this deck and everywhere we look we keep running into a stickiness. Well, the card that influences all other cards is the queen of spades. We might not find this out at first, but we could sort it out and we would eventually find that the queen of spades — by inspection of gum on the edges and so forth — we'd find out the queen of spades was the one that was tying the deck up, you see. And therefore we'd better wash off the queen of spades. And then the deck wouldn't be quite so sticky. All right.

Now, I'll give you this fantastic thing. Here's the only thing you can do for a thetan: You can give him confidence and familiarity. And in doing this you unlearn for him his fear. And the only thing that keeps a thetan from knowing a subject totally is his withdrawal from it, his fear of it, his now-I'm-supposed-to-not-know-this. In other words, you take this being who has total knowingness, who has done a nice trick of not-know, and now we stack up and add up a number of factors concerning his life. All we have to do is reapproach total know.

In a mental image picture wise, of course, the individual who has a picture cross-associated — identified with, if you please — lots of other pictures is like this gummy queen of spades. And you get reaction all over the place here. Every time you strike a totally associated card, why, you get all sorts of weird reactions.

Well, if we aid and abet holding off from the object that he is to be trained in — punishment — we aid and abet and dramatize the not-know factor. And if we turn around and make him familiar — just that, no more — familiar with the object, we're putting him closer to truth, which is total know.

Now, those reactions are, in themselves, different and meaningful. But let us first just break this down into this simple fact that we get a no-reaction, and that's quite important to you, or we get a reaction, which can also be quite important to you, but they are different things; they mean different things. No reaction means not that he doesn't have a picture but that the picture is free; the reaction means the picture is gummed up. All right.

And conditioning works only when this familiarity factor is increased, when the person's fear of the object is erased by continued and increasing familiarity with it. Becomes more and more familiar with it, he becomes less and less afraid of it, which is to say, when he becomes more and more familiar with it, he becomes less and less not-know about it. And there's something very remarkable has taken place: You have simply put him into a position to know what he knew already.

There are three major reactions on this machine as you watch the needle. The first of those is stuck. All of a sudden, the needle is going around and it goes bzzt, bzzt. . . You could kick him in the shins, you could ask questions, you could do almost anything you wanted to do after that point, and the needle just sits right there, totally stuck, totally fixed. It looks fixed. See, it isn't motionless; it looks fixed, see? It isn't just a null reaction, it's fixed. You can sometimes see the machine move into this fixed thing, and if you're very smart, you will remember the exact question you asked that moved it in and not start moving in other things on top of it. Because you've found the queen of spades.

And the punishment has, on a stimulus-response basis, substituted for his knowing the subject an additional fear of the subject and a new pattern with regard to it. So he will never, then, learn anything else. Because you've established his not-know with regard to the subject. You've said, " If you don't learn this, I'm going to beat you." Well, beating is a not-knowingness. He's diffident about it. He's afraid he'll find out all about life and then he won't even be able to live it. He's got some very interesting ideas concerning the fact of what would happen to him if he became all-knowing, all-seeing, all-doing. He thinks that he'd just go all to pieces. He approaches this with some fear. Evidently the most terrible thing that could happen to a thetan is that he would become so familiar with the game he'd be totally out of a game.

Now, if we get something that is only remotely associated with the queen of spades but still associated with it, we're liable to get another reaction entirely, we're liable to get a surge. It's a discharge of one kind or another, a surcharge, a change of potential — a piece of chewing gum that stretches. But it's action. We say there's charge on it. And if we traced all of these charges down, one after the other, we would eventually find the totally charged piece, which doesn't discharge against anything, against which everything discharges — have you got the idea? — which is the total pole, you might say, which is an only one, which is a single thing without any second thing in action against it and, I'm just hazarding this (I don't know this to be absolutely true but you will find what I'm telling you to be quite workable), you will find the stuck needle. The needle will freeze.

All right, so much for stimulus-response. All stimulus-response ever did, if it ever existed, was to aid and abet not-knowingness. And all you had to do was to get somebody to not-know his subject a little better with threat of punishment and so forth, and you established a stimulus-response mechanism where he wouldn't ever confront the subject, where he'd back up from the subject, where he'd never look at the subject.

Now, every question you ask on top of a frozen needle brings more things down on top of the frozen needle. Isn't that interesting? Now, remember that we had this jack of hearts, and it was totally free, and we've got a stuck needle. So we say, "Well, the best way to get out of it, obviously, is to get the person talking about the jack of hearts, because the jack of hearts has no chewing gum on it and therefore we can free the person off of this subject of the queen of spades." You see? And we say to the individual, we say, "Well, now, how about the jack of hearts?" And the needle jumps maybe a tiny bit; maybe it isn't quite as stuck as it was before, but it is still stuck. And more important, the jack of hearts has now been added to the stickiness of the queen of spades. Do you get the idea? So the one thing you mustn't do with one of these needles is, when you get a stuck needle, don't get wild, don't change what you're doing, don't run off and start grabbing jacks of hearts and adding them to this mass, or your preclear will wind up as a lump of chewing gum. You see this?

And if you wanted an individual to drive a car thoroughly, I'm afraid you would never have to tell him how to shift the gears, you would never have to tell him where the engine switch is or anything else. Now, this has not been done because we didn't have anybody more aboriginal than a US senator or something like this. That's all the aborigines we had, and they unfortunately have some acquaintance with the subject of an automobile, and we would have to actually go very far afield to establish this completely. We would need someone adult and not unintelligent already, you see, not in bad shape, who had just never seen or heard of an automobile, to run this test.

So you notice when the needle froze, and the only thing that means to you — that you got a totally stuck subject. Well, what are you going to do about it? Well, it merely says you shouldn't have done anything about it in the first place. It says you're in trouble. You have hit a nearly totally charged subject. You've hit identifications, the like of which you never heard of. Well, I say you're in trouble, and we're talking about the meter, not how to get out of trouble.

Now, you'd have to set this one up somehow or another artificially to get around these limitations, but it would work this way: The high probability is that by having him touch and withdraw from an automobile and having him observe the activity of the automobile, without ever a word of explanation about an automobile and without a moment's coaching on the subject directly to him, you would make a driver out of somebody who had never before seen or heard of one. You see this? All you had to do was make him become familiar with the automobile.

Now, let's say we were running the jack very successfully and all of a sudden, wham, we went straight between the jack and the queen of spades. That second picture . . . Brother, you keep on running the jack because you can run him free, but if you try and go looking for the queen of spades, she'll keep holding the jack. Do you see? The jack can get himself loose, but the queen of spades can't.

It then didn't consist of the data, did it? It then didn't consist of the data about the automobile; it consisted of his increased familiarity with the automobile. When you taught him something, you erased something; you didn't install something new. And that's the other datum we've learned in education. Terribly important datum: when you teach somebody something, you erase something; you do not install something new. That's rather a fabulous thing when you look it over. The only thing you erase is his fear. You erase his unfamiliarity. Very amusing when you look it over. It may take some time to do it. And one person is more not-know than others and, you might say, more afraid than others, more withdrawn than others. So therefore, it would take one person longer than another to learn something.

So you never — you never Q-and-A with the preclear. He gets a particularly awesome, horrible picture — terrible picture. Oh, you've been having a ball; you've been running the jack, see, you've been running the jack of hearts and you're just getting along fine, getting along fine. And all of a sudden he says, "Oh, my god."

Now, when we deal with the upper strata of the mind, we can experience it and we can confront it and we can face it. But mine has been a more difficult task, if you will pardon me, and that was the communicating of it. Do you know that no language existed here seven years ago concerning the mind? A bunch of Latin words that were expected to rattle around in somebody's cranium concerning his cranium, and this was all supposed to explain everything. But there were not adequate terms to describe the actual phenomena. There was not even a language.

And you say, "What's the matter?" Of course, the needle said what was the matter, too. The needle said bzooom, you know? He didn't probably say anything. You looked at him and he was glassy-eyed. And you say to him, "What's the matter? What you got? What do you have there? What are you looking at?" — anything you want to. "What happened then?" — the usual question.

The task of maintaining a simple language which would at once speak has been a very interesting one, and that it's been accomplished is quite evident, and semantically it's probably quite a triumph all by itself. But the point is the communication of the information required, then, more than an observation. It required a verbal understanding and an articulation. Oh, how much better you have to know a subject in order to describe it than to do it. You run into fellows all the time, and he says, "Oh, I can paint, but how I do it I don't know." Well, I could process people years ago but how I did it I didn't know. It was very interesting. The bulk of the activity in the field of education has merely been familiarizing people with the idea that something could be done about it by familiarizing themselves with the various parts of the mind and body.

"Ahhhh!" he said, "There I am, kneeling with my head on a block." "No," he said, "there I am, standing with a headsman's ax in my hands. No, I am kneeling at the block."

We found, at long length, that we could be this awfully simple — and it seemed just too simple for words, but this simple — that the four parts you had to know about in order to know about everything else, the four subjects that had to be covered in order to know all the subjects to be covered, were very easily announced, but nobody had ever announced them before. And now when you announce them the truth is so true, and it is so casual, that nobody ever says, "Gee-whiz, that was quite a bright observation." They say, "Yes, of course." You don't get any credit when you do your job too well. That's why soldiers always come back from battles with a couple of holes in them or staggering or with rips in their uniform.

Well, admittedly, this is very interesting, and this is just the time, you might think, to study the history of the Dark Ages. But I can assure you that if you pursue this and abandon the jack of hearts, you've had it. That's called Q-and-Aing. The bank changes, so the auditor changes. That's why we say "Q and A." The bank asks the question and the auditor answers it.

Now, the four parts of the universe and the mind and so on, the four parts of existence with which an auditor had to be very familiar before he could do anything, had to be established. And these were pretty well known but they then had to be articulated, and then one had to educate somebody in them. All these were different steps. And the four parts, of course, as you know, are just the physical universe, the body (the whole subject of a body or bodies), the mental image picture and its attendant monkey-business machinery and the viewpoints you use to see the mental image picture and all that sort of thing. But mainly the mental image picture in its formation was this other thing called the mind. That's three of them, you see: the physical universe, the body, the mental image picture and its combinations, and this thing called a thetan, the spirit.

So, a ridge shows up; it reacts on the meter. We can establish what it is in order to give him some familiarity with it, and we will see it usually before he does. But I can assure you that if we follow this ridge and now do something else to clear it up, we have committed the worst sin in auditing. There's no greater sin, unless it's suddenly getting up and leaving the preclear stuck in something, and just abandoning your hands of the whole thing. All right.

Well, each one of those not only had to be isolated but had to be seen as one of the four major subjects. And it had to be established so that there were no other major subjects to observe so that two things could happen: so that these could be discussed and talked about in such a way that people could become familiar with them, and thus education could occur on this subject. You understand that? You had to have these four things; you had to establish there weren't any more than these four; you had to establish that all of these four did exist and were to some degree a little bit different than the other three, each one; you had to have an articulation of these things, an understanding of them, and then you had to have some kind of a formulated idea such as the rules and laws of education, what did it consist of, in order to relay the idea to somebody else so that he then could do something with these things. And we find out that after we'd relayed them he could become familiar with them. Do you understand? That's the only thing that had to happen.

The queen, here, put in an appearance; the needle even froze. And you say, "Well, that obviously has much more charge on it. Now I know what is wrong with the preclear."

Stated that way and made that ghastly and gruesomely simple, you say, "Well, why have we been straining at this?" Well, you might ask the same question of the last ten thousand years of man: Why has he been straining at this? It's all very well to say he liked the game and he had to have one, but I think the game has been running him, he hasn't been running the game.

Well, please recall what I just told you in an earlier lecture concerning the stupidity of reasons. There isn't anything wrong with the preclear except that he's got four universes mixed up. That's all that's wrong with him. And when you add significance — say, "Well, no wonder he has a neck ache all the time: he's always having his head cut off. I'll clear this up, and then we will go on to something else," boy, have you blundered! Because you turned his attention on a stuck card, and now to get him pried off of that card will require heroism.

So in order to do anything with this subject it had to be communicable. It wasn't enough for one person to observe this, not articulate it and do something with it, not understand it and be able to verbalize it even to himself. It had to be verbalized, these things had to be separated, they had to be communicated and other people had to be able to see them well enough so that they could become familiar with these subjects.

So all you'd notice with a meter are these things: You notice when he's run into something hot. You can just ask him as a passing gesture what it is; you can leave it alone. You can notice when something is null so that you can use it and operate with it, and you run the null subjects more or less on this cycle, until they get a reaction and become null again. So the only thing that a surge, a stuck or a theta bop — the three manifestations of the meter — tell you is that it isn't flat. That's all you have to know about it: It isn't flat. And all it tells you to do is run it until it is. And when the thing is again more or less null, and his tone has come back to about where his tone was before he hit this, it is flat as far as you are concerned.

Well, why was it necessary for anybody to point out to anybody else that these were the subjects and these were the things to observe? Well, I don't know. I don't know why it was necessary. But I will tell you this: it obviously was, because nobody's done it.

Now, you can go on and on and on and ask more questions, ask him to do this thing many more times, unflatten it and get more reactions on the machine and run into the queen of diamonds, who is also in terrible condition in the bank, but that is not indicated. All you're asked to do is to run something from a null to a null, no reaction to no reaction. You got it?

On the contrary, they have used this whole subject as a sort of a trap. They have said, "Well, now, let's see, what can we get out of this? We know a little fragment of this, now what pitch can we put on it to really get somebody loused up?" That was true of the Tibetan lama. That was true, unfortunately, of most of the churches been organized back through the millennia. A little piece of truth was uncovered and then somebody jumped on it and said, "How can I make a quick buck?" It's very interesting.

Now, there is so much specific information to be known about one of these machines, about past lives, about how you plow things out and so forth that we actually could spend the remainder of this ACC just having a ball chasing around on the track, showing different reactions on the E-Meter, replotting the physical blueprint — we could do all sorts of weird and wonderful things. But you don't have to know how to locate a thing in time. You don't have to know how to scout one down. You don't know how to select anything out. You don't have to know any of these reactions. Why? Because today you're avoiding them.

There's nothing wrong at all with making a quick buck, but the way to make a really quick buck is to play it straight. This is so surprising in this universe that it takes everything by storm. You don't have to put a curve on this sort of thing, but more important, you don't have to profit from it. It's something that probably hasn't occurred to man in many generations. The whole idea of profit is the idea of stimulus-response mechanisms. Reactivity, reactivity, profit. Practically the same thing. Perfectly all right to make some money, but don't make money because you did something. Why not just make money? It's an interesting idea trying to disassociate the idea of making money from doing something in order to make money. But I don't know why the two should be associated, unless you want another game called reasons. Reasons are much more delicious than many other things to man.

Now, a lot of you know these reactions already, being in this particular unit. But all you have to know to handle an E-Meter and all that's expected of you is null to null: You found one that was null. You then used this subject or object as a mental image picture in certain drills and activities, and you continued to use it until it was again null. When do you stop using it? When the needle stops acting.

Man always has reasons to punish. It's quite amusing. If you look over this reason picture, you get into a tremendous morass. When that door slams on your finger and you ask it for the reason it did it, it doesn't say a thing because it didn't have a reason. So it lacks a reason for smashing your finger, so you look at yourself and you say, "I must have had a reason. Why?"

When you picked it up it was null but after you ran it for two or three commands, you found out it was getting a charge and it got all sorts of charges. Now, those charges could be one of three — a stick, a surge or a theta bop. And a theta bop is a death or an exteriorization. And the needle just hunts here and goes over and hunts here and goes back over to here and hunts here for a second and hunts here, and it's a very, very interestingly characteristic manifestation. That means death. He is staring death in the teeth, one way or the other, or a violent exteriorization. An exteriorization is slightly different than death, but they're both characterized as theta bops. Most people see them as the same thing. Stuck, surge — drop, just drops — or theta bop.

Well, the funny part of it is you can have a reason. You actually, reactively, can get yourself smashed up all over the place. But I don't know that this is the source of every punishment meted out by the physical universe, nor do I know that the physical universe is punishing. I think it is merely acting and reacting. You see? It's not a punishment mechanism. But man is so sold on the idea of punishment that he goes to tremendous lengths to explain to somebody why he's going to hit him.

Now, the rise manifestation is not a charge manifestation. It means freed from charge. And as the individual is freed from charge, his tone goes up, and as his tone goes up your tone arm handle has to be raised higher and higher in order to get the individual back on the scale.

The state explains all over the place and takes years and years of precautions with some fellow just to tell him why they're going to put him in a gas chamber. Why don't they just put somebody in a gas chamber? It's startlingly direct, isn't it? The state obviously wants to put somebody in a gas chamber; they have learned that putting people in gas chambers does not cut down the murder rate, yet they still put people in gas chambers, you see? So from this we must merely — can assume that the state wants to put people in gas chambers. You see? I mean it's a very simple, elementary subject. So why don't they just put people in gas chambers? They feel this urge coming on, they put somebody in the gas chamber, turn on the gas. Why expend all of these reasons and these ideas and so forth?

Now, there is an increase, a rise, then, which is different than one of these surges, which is a fall. Now, these meters fall to the right and rise to the left. And rises are generally quite steady — very slow, very steady and not spectacular — and falls are always (snap) as a response to an action or a question. (snap)

Well, that's one of the things man does best. He does a tremendous job of this, of fancying up and complicating every subject he puts his fingers on. And adding reasons to punishment is, of course, just another one of these fancy-up efforts. Gilding the lily and other cliches.

This machine will then shorten the length of time required in auditing enormously. It will shorten this enormously, because it doesn't let you go on running some subject after it's null again. It means speed of running, because the moment this thing is back down to null and its tone is regained, you're through with that, and you bridge and go on to the next action.

This whole idea of taking a simplicity and using it as a simplicity is, to man, a near impossibility. That's one of the reasons why this has to be well communicated.

See this? It was null, you ran it a couple of times and you took any incipient charge there was off of it. But more important, you gave the preclear confidence and familiarity with this thing and showed him he could handle a mental image picture in this peculiar way, this particular way — he could handle a mock-up, something of this sort. And it reacted for a little while, displaying his flinching, his unwillingness to confront the thing. And you ran it back down and he was no longer flinching; he could do it with considerable confidence. At that time, the thing is null again and has reestablished its tone. So it's null to null, and that's mainly what you have to know.

And the funny part of it is the "only's" are more important in this subject than the subject described. Because barriers and limitations which actually exist have been sighted and described. Limitations have been described which exist.

I'll show you how to set the machine up. Machine is always set up on constants. We take the pc here, and we give him a couple of cans, and we ask him to hold those cans in his hand. And we just are interested here in just two controls only, and these two controls are as follows: the tone arm and the sensitivity.

Now, I've said there are four things: the mest universe, the body, the mental image picture and the thetan. These were the four things that had to be discussed, relayed by these processes of education, don't you see, and then confronted and familiarized with in a student, you see? These were the four things a student had to become familiar with.

Sensitivity is the button at the bottom, and the tone arm up here. The mistake auditors normally use in their anxiety to get an effect on the preclear — they do something very interesting: they set the sensitivity high and they say, "Boy, we're really wheeling now. The needle is moving all the time. Yeah, it's moving all the time." It moves all the time on psychos, too. Nobody is interested in a needle that moves all the time.

Well, it's almost as important as this isolation to say, "There are only four things." See, that only gets very important there. See, there aren't five things. See, there are four. See, only, there are only four. Why do you interject that "only"?

So you test it this way: You put the preclear somewhere into the middle of somewhere, and you take the sensitivity button, and you ask the person to give the cans a sharp squeeze.

Well, you know this: Already by experience it has been demonstrated that this exists here — that people who have confronted just these four things have obtained a finite and definite goal that also can be described and is apparently desirable. In other words, just by the use of these four things this sort of thing has been accomplished. A fifth thing didn't enter into the business of making a Clear. See, we didn't have to have a fifth thing. We only needed the four things.

[to pc] Do so, would you?

Well, the reason why this has to be stressed is because after you've looked at the four things and become familiar with them you will find the other things you thought were also there either disappear or become part of the four, and that there were additional beings or additional spirits that you could confront, but after all, that was just the subject of the thetan, see. So it didn't matter how many dynamics you increased. Even if you walked up to God and shook him by the right hand, you see, you still were in this realm of a thetan. He doesn't exceed the definition of thetan. You get the idea?

Well, now, that needle didn't move at all to amount to anything when he gave the cans a sharp squeeze, so it means we have too little sensitivity. We want it to jump one-third of a dial when he squeezes the cans. So we bring this up a little higher here, and we get the needle here.

And when you walked into somebody's mind, you expect to see bogies and haunts and all kinds of bric-a-brac, but they all reduce down fortunately to pictures. Guys can get awful good at pictures. They get awful good, they get awful convincing, but they're still pictures. Don't you see?

[to pc] Now, give it a squeeze.

And an individual, then, adds reason to pictures. And can add reason and ideas and complications to such a degree that after a while he comes up with the fact that the brain is doing it. This is evidently what he did. He knew pictures. Once upon a time, about 1500 a.d., he knew a lot about Dianetics. You go back into the old books of faculty psychology, they called it, and it had to do with mental image pictures, sensing, perception, the storage of perceptions and so forth. And they didn't do anything with these things but they were pretty well described in psychology textbooks of about fifteen, sixteen hundred. An amazing thing. They called it "faculty psychology," the psychology of the faculties. And they knew quite a bit about this. And then this all dropped out of sight, and somebody eventually picked up physiology.

Oh, there's no jump on that, so we haven't got enough sensitivity at all, and we will just move this up here.

Well, he was off on another subject: the body. It's another world. It's another universe all by itself. It actually doesn't have to have a thing to do with these pictures. See, a body is something, it is a thing. Now, who mocked it up, where mocked it up and all that sort of thing, well, that's wonderfully adventurous but, for god's sakes, before we undertake that adventure let's look at a body. That's a brand-new thought — it would be to a medico or even to a priest. His first thought would be, where did it come from? Where did it come from? Hell? Is it here?

[to pc] Give them a squeeze.

You see, if you don't at once admit this idea of hereness, there can never be any familiarity with it. There's going to be speculation about it. You see? So then one never really gains experience with a body, he just speculates about a body. See, he never looks at a body; he thinks about a body. In other words, he's using the world of the thetan and his ability to think, consider, observe, any one of these things, plus the world of the mind to retain and continue and make records of, to do something about this other — this other world called a body. But you've consulted these two worlds over here to look at this world called a body. And, of course, you never get around to looking at a body. You get so interested in thinking about a body that you never see a body. Therefore, you never study the subject of a body, don't you see?

Ah, we're getting somewhere here. See? We're getting about a fifth of a dial. So that means we have too little sensitivity, so we're going to move up the sensitivity some more.

Just like medicos. They get so interested in the grade they're going to get for dissecting the corpse, or they get so fascinated with the terrible task of memorizing long Latin lists of body parts in time for the examination, while they have a hangover, that they completely overlook the items which those names represent.

[to pc] Now, squeeze them.

So, for people to be familiar at all with a body is rather remarkable. You would look for a rather simple person to have more command of a body than anyone else, if that is the case. But not even that is the case because the observation of a body is mostly done on an exterior, frontal-view basis. This is so flagrant that if you have somebody mock up the backs of bodies he practically flips. We never see the backs of bodies to amount to anything. Havingness on the backs of bodies is very bad.

Well, that's getting more like it. But that isn't really as much sensitivity as I normally use. Here's usually about it.

As a result you can do some of the most remarkable things with Creative Processes using the backs of bodies. You see, it's fantastic. Oh yes, you want to produce an effect on somebody, have him back up against a wall; instead of running 8-C head-on, why, have him run 8-C back end to. Brother, you'll blow his head off! It's because of his terrible unfamiliarity with the back of a body.

[to pc] Go ahead. That's it.

Now, thetans do hang back of bodies and handle them and so forth. And for a while a thetan has a good havingness on the back of the body. But after that he's looking through a body at other bodies, and he's looking at their faces, he's looking at their fronts. And this is what he loves to look at and he thinks that's fine, and "That's all I want to look at," and he gets in, eventually, a havingness difficulty on the back of the body and he couldn't back out of one to save his life. Why?

Now, we bring this tone arm down here — the tone arm, the higher lever — we simply bring this down here to a point where the needle rides over to the left side of the dial, somewhere about where it is now.

Because he's got pictures mixed up with bodies. It's a different universe. He, again, isn't observing the body that is there. He is observing that in mix-up with, and confusion with, mental image pictures of bodies that were. He doesn't separate these things easily at all. He has them confused.

[to pc] Now, squeeze the cans again, would you?

Now, as for the inside of bodies, nobody ever looks those things over. Every time you try to open up somebody's body, take a look, you know, with a knife, something like this; split his skull open with a battle-ax, something like this, they never say, "Go ahead, take a look." They never do. They call for the cops, or the thetan hits you with a zap or — very uncooperative. You almost never see the insides of bodies. Well, it's no wonder, then, that a thetan considers a body quite mysterious. Ninety-nine and ninety-nine one-hundredths percent of the body has never been observed by him. He's never looked in the brain. This is so much the case that anybody with a bellyache can merely be said to have never examined his own guts. Now, how is this — why is this?

All right. Now, that's dropping about half a dial, but there's nothing wrong with that drop. The needle is kind of free and it's working good.

Well, the individual is entering the problem through one of these four universes when he should be entering it through another. It's as simple as that.

[to pc] Squeeze them again.

So the differentiation of these four universes is necessary. The individual then doesn't substitute past pictures for present looking. See, he doesn't just get the mind confused with the body, for instance, or the mind confused with the physical universe. He doesn't confuse thinkingness with pictures. He's thinking all the time, thinking all the time, thinking all the time.

That is just about perfect, right where it is.

The Russian, evidently, does this to such a degree — he must be in terrible shape, the Russian. I mean I've known several Russians and they were very, very, very interesting people. No doubt about it. But, of course, these people were displaced persons, so this probably is not the run of the race or anything like that. But extreme cold or something does something to something because the Russian has some of the wildest ideas you ever had anything to do with. He thinks all thought stems from matter. Now, he didn't just think this with Lysenko and the rest of the boys; he's thought this for generations. Of course, most of the Russians, by the way, that you have run into probably aren't Russians. It's quite interesting. They call themselves Russians; they're probably Swedes who call themselves White Russians, who ran the country as long as it was barely civilized. And then in 1917 lost the game and have been — and had to get kicked out, you know. And then the Russians took back over again.

Now we, note, do not again touch the sensitivity adjustment. This we leave alone! We only touch now the tone arm, and we have the machine balanced. And every time he drops violently, we bring this tone arm back here, so it'll center somewhere over here on the left side of the dial so it's got room to drop.

It's quite amazing in this year of 1958 to be looking at the tactics, the propaganda and the strategy, by the way, of the Tatars and the Golden Horde all over again as they existed in 1200, as they existed in 1300, as they existed in 500. Fantastic.

Now, you can get drops of four and five dials. And you can actually hold the needle (I don't know the question to ask this particular preclear to give him an eighteen-dial drop; I do but I won't ask him) and you ride down, you can actually ride down the tone arm and hold the needle steady, don't you see? But the tone arm is dropping instead of the needle. You get the idea? What you're watching, there, is a drop.

I suppose Dulles, however, knows all about that. World's most brilliant man, Dulles. President says so, must be true. I don't think he ever looks directly at anything, though, before he does something about it. I think he must go to a country and instead of looking at the country he talks to its officials. That's mixing up the fourth universe, you might say — the physical universe — with the thinkingness of it. Now, he probably doesn't look at the people, but he studies their reaction patterns. Instead of looking at the people directly, why, he examines what kind of pictures they've got. Get the idea? What they're thinking about, what their morale is, what their temper is, what their sympathies are. See? He never looks at the people. He never possibly could have looked at the people because he never would have proposed foreign aid for some of the countries he's proposed it for. He would have proposed the hiring of even psychiatrists or something. Because as he looks at the bodies of these people — these people are ill and these people are — malnutrition, they're sick people, most of them. They're in bad shape as bodies.

Now, if you were to ask him for a present time problem, if you do not get a drop rather easily on the machine, you go on to something else. You don't go on and work him on the machine. You understand, there are methods of auditing by which you can just audit the living daylights out of somebody just by reading him on the machine — two-way comm and blow this out of the road and that out of the road and have yourself a ball, and that's just fine. But that's not the kind of auditing we're doing here. All right.

Now, it isn't — -you don't have to say, "Now, why are they in bad shape?" and get a big reason on it, you know? Just notice they don't walk well. Not even compared to what — they just don't walk well. You know a fellow who gropes over to the door isn't getting over to the door very easily. You don't have to ask why, you just notice he isn't getting to doors. Therefore, the observation of one of these universes is quite important.

So what's our importance here? We're going to set this machine up and we're going to ask him, "Do you have a present time problem?" Yeah, we got a little action on the machine that time, see?

Now, why is it important? Well, it's important, basically, for one reason: you get familiarity with it when you observe it and therefore cease to be afraid of it and therefore begin to know it and therefore can be cause over it.

[to pc] Do you have a present time problem?

And just a few weeks ago this was adequately articulated in the definition for Operating Thetan. And this definition became very important. And it isn't one of the definitions for Operating Thetan, don't you see? It's not an idea concerning Operating Thetan; it gives you the top condition of the first universe, which is to say the spiritual universe, you know? The idea of the spirit — that particular facet. Now, it tells where it has to sit in relationship to the rest of them, even for their existence and good.

Yeah, he has a present time problem. Not a very bad present time problem but he does have a present time problem. Now, we'd discuss this with him and so forth. We won't take it up here, but we would discuss this with him and we would clear it up, null to null. The machine was null before we asked him if he had a PT problem, wasn't it? And if we two-way commed it or ran problems — "Invent a problem worse than . . ." "... a problem of comparable magnitude to it," something on that order, it cleared it, so it came back to null. See, null to null. So, after a while we'd be able to get a zero reaction on the thing and we'd say to him, "Do you have a present time problem?"

And all of the other universes depended on this first universe. And this first universe was in good condition when it was in control of the other three universes. And that there wasn't anything else there to be in control of anything else except this first universe and its cousins and sisters and aunts and brothers and its storm gods and typhoon gods and Christian gods and Indian gods and so forth. You get the idea? Here was the whole class of these first ideas.

Now, don't expect that little reaction would increase. If I started asking him about what this present time problem was right now, I would increase the drop, don't you see? He's withholding the information because he doesn't think I will ask him. There probably is some question I shouldn't ask him, however. Man, there's a man with a clear conscience. Nearly every preclear drops on that.

And that definition was just this: it was an Operating Thetan . . . You ought to get that carefully. It said it wrong in the congress program; it said, "A Clear is ..." No, no, no, no. An Operating Thetan is at cause over life (which is a combo word — it's one of these words which in itself violates the rule; life's a combination of all four universes — but that was just so it'd relay and communicate to other people), matter, energy, space and time.

You can get certain reactions on this machine to just four or five standard questions. One of them, you can put your fingers . . .

Now, that was a very interesting thing, that an Operating Thetan was at cause over these things. An Operating Thetan was cause over these things. Well, that doesn't tell you yet what a Clear is. But it certainly tells you what an Operating Thetan is.

[to person in audience] Would you — would you ask him this question? Would you put your fingers on the back of his neck and ask him if he's ever been kissed there by a girl?

Now, if you wanted to be far more explicit than this, you would say an Operating Thetan is at cause over four universes. And those universes, of course, would be, just: idea of the universe of the spirit, universe of the mind, universe of the body and the universe of the material existence — material universe, physical universe. Well, boy, that is a state, man. You have just uttered a scientific definition of god. That's the first time we've had a scientific definition of god. Therefore, that becomes very meaningful. Not just facetiously — that becomes very meaningful. Because without going upstairs into higher flights of fancy you have defined a totality of supremacy beyond which you don't find totalities of supremacies.

Female voice: Have you ever been kissed there by a girl?

And, oddly enough, the moment I got that top, the idea of Clear fell into line, you see. I mean, the doingness of Clear, how to communicate about a Clear and so forth fell into line with such extreme ease that I tend, a little bit, to make nothing out of it. Twenty-five hundred years man has been sweating toward this goal: Clear, mind essence, spiritual freedom.

PC: Mm-hm.

Gautama Sakyamuni actually brought civilization to a much greater area of Earth than Europe and America, a civilization which was not in very much different condition than this one we find ourselves in right now. Everything sort of spun-in, materialistic and so on.

Well, the machine is working. Thank you.

And this man described this state, called it the state of bodhi. It'd been known before that time. It was not original with him any more than Clear is original with me. The word Clear is. And his descriptions of it certainly were. But here was this fellow Gautama Sakyamuni, Siddhartha, Lord Buddha, known in this barbaric Western world as an image, and, actually, probably a better scientist than Oppenheimer. A little bit of difference between actuality and what people believe at some distance. He set up this idea of Clear, state of bodhi, and it enthralled men's minds for the ensuing twenty-five hundred years.

Machine is working, but not very actively. See? That tells you whether or not the preclear is acting on the machine. That's a standard question. You got that? Put your fingers on the back of his neck, ask him if he's ever been kissed there by a girl. Ask some girl, "A man ever kiss you there?" If you get a little reaction on that, one way or the other, you know the machine is being operated by the preclear, don't you see? It's not being off the house current or something. Got it?

And I'll clue you: they didn't get there. Because we've already practiced with his techniques and, whereas, all due respect, he undoubtedly could do this — he didn't relay it. The factor of education, how you did it, had not been studied. So it just remained a happy dream. Mind essence, the state of bodhi. Tibetan — Tibetan tried to invent systems of doing this. Undoubtedly here and there somebody popped out of his head. But I know more about that, probably, than most of the fellows that are writing about it here in the Western world. And to my knowledge it's — a fellow reached a state of refinement with regard to this and he could do many remarkable things, but he himself was not free. That was usually the goal attained by the Tibetan — Tibetan Lamaism and so forth. They were the squirrels of Buddhism. And they didn't actually attain a goal where the spirit was free; they attained a certain degree of facility with the other universes I have just enumerated. And this passed for the state of bodhi.

You must assure yourself that the machine is reading the preclear, otherwise you'll be continually suspicious of it; you won't know anything about it. So that's a standard one.

Well, I will clue you: You have to have total familiarity with all four universes before you would attain a total bodhi. Got it? But if you attained a total bodhi — this was never described — you would be God, which is not desirable. So then, a state of limited bodhi and a state of total bodhi become describable and take up our interest. What are these things?

Another one is has he ever been arrested. You always get a reaction on that, even a tiny one. "You ever been arrested?" See?

Well, this state of Clear as described in Book One without any further ramifications is probably a higher state of bodhi than Siddhartha envisioned. You get the idea? It was very — it's a very specific state. It's a relatively limited state, however, with regard to being boss over the whole cockeyed universe and only what you say goes and so forth. That's a different thing, you see. But it'd be just an ability to exist as mind essence, to have the concept of mind essence and so forth.

Another one is, "Is there some question you're dreading?" Or "Is there a question I must not ask you?" Or "Tell me what question I shouldn't put to you" — that whole class of things. And you quite ordinarily get drops on the thing.

Now, we have the techniques to do that today. We have the techniques. They're rather easy, they're simple. But more important, they're communicable.

There are other such trick questions that get a reaction on the machine. But if you — you are actually looking for nulls rather than actions. Now, if you can just get yourself adjusted to this, because your goal is Clear. Now, if you had another goal which is entanglement, you would run only on surges, don't you see?

1112

Now, you'll find that the machine operates quite incidentally on the fact that when the preclear moves his hands around . . .

20 JANUARY 1958

[to pc] Move your hands around.

And how you get there is relatively easily described. And it can be described by an Instructor with a club in his hand without any fear that he will establish a state where the student will never do otherwise than what he is told. All the Instructor is doing is adding enough duress to give the student familiarity. He's driving the student toward familiarity, not away from it. He's saying, "Look at it, look at it, look at it." That's all a Scientology Instructor says. He says, "Confront him," he says, "do it, do it, do it."

See, we're getting a little action there. See, he's getting a little action on his hands being moved around.

In all other subjects you get an entirely different point of view. You say, "Now, if you don't memorize all these columns over here and if you don't get all this data over here and if you don't get eighteen themes in and you don't get this in and you don't get that and pass your final examination and get all squared around, we're going to flunk you. And then you will never be able — we're going to prevent you from becoming an engineer." Get the idea? Their whole goal is to prevent, unless the person avoids the subject.

[to pc] Now, touch the two cans together briefly.

Now, a Scientology Instructor is doing an entirely different thing. He's saying, "Get in there and pitch, get in there and pitch, get in there and pitch." He says, "Look at it, look at it, front up to it, front up — all right, so you're throwing up, so what. Front up to it." They do, too. Particularly these ACC Instructors. They're rough.

See that machine jump when he touched those two cans together? Well, actually, it just goes right on over to bang — if you held them together any length of time. So he knocks the cans together, you'll get a reaction. If he laughs you will get a reaction. If he sighs deeply you will get a reaction, don't you see? If he can sigh . . . See, you get a reaction there. See that action?

But the state of Clear — the state of Clear was not a very complicated state, unless you wanted to do it swiftly. If you wanted to do it swiftly, then you had to have the mechanics of taking apart these four universes. Something new. You didn't just let the guy sit there and look at them for the next twenty years the way a Tibetan would advise. You told the fellow to look at them — well, you didn't do this so you needed techniques which split them all apart and which literally tore them into four pieces and left you with four universes to get familiar with. And left getting familiar with to the guy to do on his own time. Now, that is the way we are reaching the state of Clear.

This machine isn't reading very hot.

So this was actually something more than merely letting the fellow observe and think and so forth. We took him apart and let him put himself back together again.

[to pc] Do that again.

We don't say that a Clear is together at all. A Clear is in a position to observe. "Go now and be blind no more." That's what we mean, really, by a state of Clear amongst ourselves.

PC: (sighs)

But certain definite mechanical things have to be described in order to do this. Certain definite mechanical activities have to be undergone. But first and foremost, people have to be able to confront the specialized task of auditing. And the techniques for that were learned the hard way. And you've just been through two weeks of learning them. And you are now more or less ready to start.

There you are. See that?

So, therefore, we are going to begin as a unit this particular thing called clearing to give you familiarity with the techniques themselves. And more important, to get you into a state where you can observe for yourself and approach that as nearly as we can. And in this I think we will have a great deal of success.

Now, a machine actually may act a lot more actively than this, may jump all over the doggone place on a laugh, a cough, a ... Sometimes a preclear has some nervous habit or another that every time they start to answer you, they get a convulsive hand squeeze or some darn fool thing of this character and so on.

Thank you.

You have to establish, then, whether or not their hands are motionless, whether or not they are actually running on this, you know, what is going on.

Now, wherever we see a tone scale on a machine or something like that, it is only an approximation, and its use is as follows. Let me give you a good idea: You see where this tone scale arm is now? All right. Regardless of what that's reading — and we ask the fellow this charming question: We say, "Well, how do you feel about going on with the session?" We get a little reaction. And we say, "Well, how do you feel now about keeping something from going away?"

"Oh," he says, "fine." We get a tiny reaction.

We say, "Well, do you think you're making any progress in the session?" We get a reaction, a little reaction. There's something here, something worrying him. You say, "What's worrying you about now?"

"Well, I just was thinking. Just thinking."

"What were you thinking about?"

And he'll say, "Well, I was just thinking about the last drills that we did there on keeping things from going away, you know? I — I don't know whether I'm making any progress or not, you know? I had a picture kept sitting up there of my aunt Matilda . . ." The machine just starts falling off the dials, see? It just starts going off, off, off, off, off, off until this tone scale handle is way down here. In other words, it fell from clear up here to clear down here. The machine was way up here, and the needle centered, and it fell off until, to get the needle centered, you the operator had to turn the doggone arm here, way on down here till it was horizontal over to the left. There's a big charge on Aunt Matilda. Of course, now, after what I've told you, you run Aunt Matilda at once, don't you?

No, you don't Q-and-A, not with this clearing procedure. You run the same process you were running before lunch. You run it in the same way. And how long do you run it before you think he's out of the woods, or the session has more or less cleared up, or he's in good shape? Hm? It's when this tone arm is back up here again, where it was when you started. You got that?

Well, now, here's the behavior pattern this tone arm will follow as it rises: You must know this. You — to center the needle you have to keep moving this arm, of course. And as you ask him to keep things from going away or some such thing or whatever you're doing, why, you find out that he's making a gain, he's making a gain, he's making a gain, he's making a gain; you have to hold the needle higher. And you have to hold this arm higher in order to keep the needle centered. And he's making a gain, and you say, "Boy, we're really winning." Man, you get to watching it there like a cockroach race, you know; watching your winning horse in the Kentucky Derby, you know, and so on. You're watching that thing come up — "We're winning. We're winning."

And all of a sudden, for no explainable reason, he falls into a secondary charge of some kind or another and this thing falls right on back down to or below where it was before. You just lost the whole cockeyed works. You lost all that gain back up to former position, just swish.

Well, take heart, take heart. You know what now happens? This goes very rapidly back up to the point you've lost from, but inches on up higher than that, slowly, slowly rising. Now, you keep on doing the process, and you watch that tone arm, and it's going up higher and higher and higher and higher here, and then all of a sudden it goes blooomph. And you say, "Oh, no." Funny part of it is, couple of questions, it'll be back up here again. Or just a few questions, it'll be right back up to where you had it. See?

It more and more rapidly returns to where it lost from and more and more rapidly runs higher. And actually as it goes back again — it might have fallen directly from this arbitrary over here to the right clear on down to the bottom of the machine; it might have just gone swoop. Or it might have, over a period of ten, fifteen questions, gone clear down to the bottom of the machine.

But its response is the reshuffling of these pictures, and getting the gum off of them, and you'll see the pictures move out, actually with the tone arm as well as the dial.

But the way that the thing goes back up again is it creeps, creeps, creeps, creeps and then drops off and then comes back up a little less slowly — up, up, up, up, up — and then drops off a bit and then comes back up here again and then drops off again and then comes all the way up, and you're almost there and you say, "Gah, here we are toward the end of the session. I'm going to make it, I'm going to make it, I'm going to make it, I'm going to . . ." Boom. Ask the question eight, nine, ten more times and it is back up here again.

For that reason you want to quit when you're winning. Don't surprise the preclear to death by saying suddenly, "Now, this is the last question," but quit when you're winning, and you will rapidly get used to this behavior and manifestation of the machine as you'll get rapidly used to that.

The machine tells you to run whatever you're doing only so long as it is producing change. That's what the Auditor's Code says. The machine reacts only so long as you're producing change. When the machine is now null again, you are no longer producing change. When the tone arm has been brought back up to where it was before the session started or higher, you have, of course, freed the preclear of whatever you set out to free him of, basically, and you produced a change, but you've run, again, from null to null. Do you see that?

So the machine tells you when change is being produced, and it does not, then, permit you to waste enormous numbers of hours in senseless grinding — do you see? — that are totally null.

Boy, you see that machine get flat and null on any particular question and that's null — "Mock up that apple and keep it from going away. Did you do that? Thank you." And all of a sudden — this was going by leaps and bounds and death dives and every other doggone thing — and all of a sudden it's getting calmer and calmer and calmer and calmer, and then all of a sudden it'll just go null on it all and you say, "That's fine. Now, how do you feel about that now?"

The fellow says, "I feel all right about that now."

And you say, "Well, all right. Is it all right with you if we go on to something else?"

Get out of that stall. You move from null to null. Three more questions, boom, bang. You're liable to run into a brand-new computation, brand-new association, and the thing falls off the bottom and invalidates you, and that's that. Got the idea?

So when you've got it running null to null, why, when it's null again, knock off of it.

Now, it doesn't say that you have to reestablish the position of the tone arm for every process used. You use one command and that reduced his tone, you've got to use this until his tone is back up here again. You understand that?

This is in the day's run. Got that? This is just in the course of human events.

In the entire day you watch this. But you watch that needle there, and its reactions for when he hits a null.

Apples were null, so you used apples. Amazing, though, that after he's run it a time or two he's got charge on apples. And apples are dying and surging and getting stuck and everything else, but after a few commands, all of a sudden he has no more charge on apples. You've got it made. Get him off of it. Go on to a slightly larger object is the way the rule will read. If you kept on on apples, why, he'd eventually become quite an authority on apples, but he wouldn't be Clear.

Now, do you understand the uses and limitations of this here machine?

Audience: Yes.

All right. We will spend a lot of our time here running on this machine, so it was necessary for me to take this up with you at this time. Exactly when these machines will be in your hands, I do not know, but I shall hurry it up all I can.

Now, I won't say, "Are there any questions?" because there aren't.

Thank you very much.