And this is the second hour this morning of the 12th of January, 1954. And I hope you’ve digested-this is a much less formal hour-I hope you’ve digested now, psychotherapy. Now, that isn’t too much to ask of you, actually. I hope you’ve digested it, because it should be pretty easy to do. And I hope you could now mock yourself up as a psychotherapist quite convincingly.

And this is January the 12th, 1954. And this morning we are going to go into some more methods of exteriorization.

Now, what would you be trying to do? Now, just say this over to yourself, “Now, what would you be trying to do with this patient?” And sort of “How would you go about getting him to do this to a point where he could?”

Now, yesterday we talked about materialization. Right? Difference between materialization and moving something-mocking something up and unmocking it-and just having something appear. The difference between that-you know, the MEST universe method, you might say, of making something appear and disappear at a great rapidity and so persist and the other one is simply making something materialize.

You might get very specific, you know, and actually find some sort of an idea that he was trying to reject and couldn’t. You know, I mean, do some actual analysis. You know, find out “Well, let’s see, he’s trying to reject ideas about his job or he’s trying to reject ideas about this and that-he can’t. All right, let’s see how we can go about doing this.” We could even write the ideas down on pieces of paper and push them across the desk, away, and write them down on a piece of paper again and push them across the desk again. You’d understand that we’d have an enormous number of ways that we could get him to reject and hold away from him ideas. You see that clearly? All right. Let’s mock ourselves up as auditors and do some Theta Clearing, by the same process.

Well, there’s a slight difference between these two things. One is a complete materialization. Materialization is just a postulate working without any modus operandi. And the other is a terrifically agreed-to automaticity. Outside of that, there’s no difference between them.

A person is going to exteriorize as well as he can get something to move away from him, that’s a cinch. It’s antipathetic to the thetan to move away from the body-slightly antipathetic to him. He’s just as happy to have the body move away from him. As a matter of fact, he’d rather have the body move away from him or disappear.

Now, when these two things cross up, your preclear gets a bit crossed up. Now, it isn’t that you are suddenly and inexplicably going to find yourself in these two bins, all mixed up.

And the method which is most favored by a Resistive V is just have the body disappear. He actually tries this, he sort of tries to eat it up from inside or something of the sort. He stays inside there and starts to eat the body up. He chews up its ridges and he chews away at the body and so on. He wants it to disappear. He’s being terribly insistent upon the disappearance of a body, in other words. See that? He wants this thing to vanish.

The fact is that most preclears have them crossed up. As a matter of fact, it is idiotic that I would have to stand here and tell you that they were two-these two different manifestations in this universe. It is really idiotic that I would have to tell you this. It’s something like explaining to you that your shoes are on your feet and your hair is normally on your head. I mean, it’s just that silly. And you will see this as you go on and it will, one of these days, turn out and turn up with a lot more data than we have on it now.

Well, you can assist him. All of a person’s unmocking machinery is sooner or later-that is to say, his unmocking automaticities-sooner or later turns against him. And there are just two kinds of automatic machines.

But you see that this MEST universe is an agreed-on situation-is a long and arduous chain of agreement which includes a bracket which overlaps with agreements on other people’s brackets and everybody is fitted to everybody else in a very nice, smooth way and it’s very wonderful to behold. And that is the mock-unmock at speed of light at work.

Now, when I say an automatic machine, by the way, I mean a machine, I don’t mean anything else. It is something that runs on energy and it generally has mechanical parts. See? This is very fascinating, what the thetan does with these. But it runs on energy, it has to have fuel and it accomplishes a certain result.

Now, what I’m talking to you about is theory. We’re not interested, too much, in this from a standpoint of going down and getting an ice-cream soda. The ice-cream soda will be there and you will eat the ice-cream soda without much trouble, although it is appearing and disappearing at the speed of light.

Now, where does it get its fuel? Well, it gets its fuel from the individual himself, doesn’t get fuel anyplace else.

It’s still going to be there, but what do you know? It won’t taste so good if you are totally dependent upon this MEST universe getting it there for you. If you’re completely and totally dependent upon the existence of an ice-cream soda as an other-determinism and an exterior fact, why, it won’t taste so good to you as if you are helping a little bit as you eat it.

Now, it can start to eat up ridges and mock-ups for its fuel, and will, just to the degree

Now, the first manifestation of this is in the matter of-and though this is mixed company, I’m afraid, and although we’re not even vaguely interested in psychoanalism-I’m afraid I’m going to have to bring the subject up.

Now, you wouldn’t suspect a lot of the cases that are trying to (quote) “erase engrams” (unquote) as eating them. But that’s what they’re doing, they’re eating engrams. They complain a lot about the fodder, but they eat them.

It’s a wonderful subject. It’s kept people engrossed and has spoiled more writers for the last sixty years, than-kept more people engrossed than a lot of other things I know of. It, as a matter of fact, has been one of the favorite indoor sports of Homo sapiens and has been one of his favorite stumbling blocks here for a number of thousands of years. And do you know that, oddly enough, the amount of pleasure in sex is directly proportional to the person’s ability to put a Second Dynamic sensation there. Not inversely proportional, it’s just directly proportional. In other words, the amount of sexual pleasure derived from the sexual act is directly proportional to the man’s ability, or the woman’s ability, to throw sexual sensation, for instance, up into a wall. If they can do it well, why, sex is whee! And if they can’t do it at all... “No, no. Let’s try something else like psychoanalysis.” [laughter]

Now, in view of the fact that they’re putting the engram there with their own energy, we get a very odd view. We could draw a graph of this, a picture of how this is, and we could put the thetan there as a bright spot of light and then we would have a facsimile there as a vertical line, somewhat near the thetan. And then we would put a wire, you might say, from this bright spot of light, around to the back of the facsimile to a little square box. And this little square box would be the machine making facsimiles. And now we would see that this facsimile, this vertical line, had come out of this little box on the power furnished it by the thetan himself. See that?

Well now, psychoanalysis will not lead you into a heightened sexual pleasure. It’ll probably make you go into complete apathy on it and leave it alone utterly. That’s by clinical case history.

In other words, this bright spot of light empowers this little box with enough energy in order to come back and put out a facsimile, which facsimile moves in on the bright spot of light and the thetan (quote) “eats it up” (unquote) because he needs energy.

Now I, unlike many people in America who call themselves psychoanalysts, I do know something about psychoanalysis. I studied it-Freudian psychoanalysis. I seriously doubt if the analysts in America have studied Freudian psychoanalysis, because I can’t quite find out what they’re doing. I was talking to one, one day, and I said, “How do you carry on your trade-your racket?” (It was more acceptable to him, by the way, when I called it a racket.)

Well, where did the facsimile get the energy in the first place? The facsimile is entirely parasitic. Now, this parasitic quality, you will find mirrored in human behavior all over the place.

And he said, “Well, it’s very easy. Patient just lies on the couch and talks.”

For instance, a military regime, such as a fascism, and the communist regime are, alike, parasitic upon the workers. And the reason these people “dote” so hard upon workers is because they want to be furnished provender. They have not varied even faintly from a crew of robber barons suddenly swinging in on a peasant countryside and setting up a castle on the hill and saying, “We’re now going to protect you in some fashion or another against your enemies and you’re going to pay us a certain amount of your provisions. And for that, you are supposed to be thankful to us.”

I said, “Well, gee whiz, huh. Gosh, you know, you mean that’s all you do? You get twenty-five dollars an hour for that?”

It has not been beyond or above robber barons to split up their forces and build a castle on one hill and a castle on the other hill and put those two castles at war simply to get sufficient support from the peasantry-themselves remaining in a high state of war for public consumption only, just so there’s enough danger in the environment to protect the peasant from, so the peasant will furnish provender.

“Yes. Yes.”

Now, there’s not too much difference in this than the very straightforward method of simply riding in with lances and armor plate into a farming community and gutting the granaries. But after you’ve gutted just so many granaries and after you have trampled underfoot just so many fields of wheat, you run out of countryside to gut and you become less well provided for. So this is an impractical solution and the practical solution is to set up a castle on the mount and extract it a little at a time-instead of wrecking next year’s crop, why, get it in advance. You know, I mean, tell people that they owe it already and now raise it. Well that’s, in its essence, “government.” And government is parasitic upon workers.

“Well, do you ever ask them any questions?”

Now, this is not beating the tom-tom for workers, but it rather, as you look at it, it seems a little bit more reasonable, some of the things that happen across the world.

“Oh, once in a while, to wake them up. Interested, ask them something or other.”

Why-why do these governments fight? Why are they so combative? Everybody more or less realizes that the country which is internally threatened will find some reason or another to get an external enemy.

“Well, what do you get out of all this?”

Hitler’s regime was chipping around the edges and actually forced him to go into a rather wild attack on Europe. Whereas, as- a matter of fact, politically he had Europe within his grasp. But he needed a war and he got a war.

“Well, I’m not expected to get anything out of this.”

Now, it wasn’t true that Franklin Delano needed a war. He didn’t need a war for the support of the American people. But operating in the operating climate he operated in, it probably seemed to him that a war was not too undesirable. So we have US destroyers out-long before Congress or the people have said anything about it-we have US destroyers out, actively engaged in combat and being sunk and sinking the enemy a year before any slightest move, as war, was made on the part of the American people or the Senate.

“Well, what does the patient get out of this?”

Exteriorization: Lecture and Demonstration

“Well, sooner or later-sooner or later, they experience, a catharsis.”

We had a very anxious government there, it was precipitating a war by a series of overt acts, without the consent of the people. This is not a criticism of the Democratic regime of 1932 to 1945, but it is just an outright condemnation of it. [laughter] I wouldn’t be that covert on the subject.

And I said, “Is that so? But tell me, wouldn’t Ex-Lax do as well?” something like that.

These boys were not doing anything different than any politician does. A politician has very little to offer, he feels very insecure because he recognizes in himself a parasite. His activities are not constructive really, but they are regulative in some fashion. He recognizes this mainly by being inefficient and you see in inefficient governments that parasitic quality very paramount.

And he says, “Well, between ourselves, most of the patients I have don’t want to get well.” And he said, “It really doesn’t matter whether I probe into their psyche or not.”

You take a European Government-there’s a little more realism there on the part of the people. They know they are simply being looted and they expect to have to pay out so much to these people who are around looting them. And if they get some small proportion of the law and order which they wish they had, why, they are perfectly happy about it, but they don’t take governments very seriously. They don’t take soldiers or politicians very seriously. It’s a surprising statement. In this country, they’re taken much more seriously.

And I said, “Well, do you ever probe into their psyche?”

For instance, in England dear old Queen Elizabeth, right now, is living in an interesting climate. The British people look toward her for color and they are very pleased to have a colorful, well-mannered figure there, because it represents the government and it is itself a symbol. And they, oddly enough, are actually buying something for their tax money. There wasn’t anything colorful about FDR. And as far as Ike is concerned, his after-dinner jokes were much better before he was president.

“Well, very often you find something interesting to probe into, you know, something that assists you in your work-you know, a little investigation.”

But we have a realism any time we get closer to an actual truth and if a people is perfectly willing to support a government merely because it’s colorful-you know, support a household like that just because it’s colorful-why, that’s quite real, you know? You say, “Well, that’s a good fact.”

“No, no,” I said, “for the patient.” You know, “Do you ever probe into the patient’s psyche to find something there that...”

But when we get into the deep significances of why we have to have a central figurehead and why we have to do this and why we have to do that, that’s really plowing in, that’s getting into the effort band very badly.

“Oh, yes,” he said, “every once in a while I can find something that I can explain to him.”

In Spain today-we, in this country, have a feeling that the Spanish people have been disenfranchised in some fashion or another-they’re actually quite happy, they’re much better off than they’ve been for about forty years. You see, they know what it is to be looted and Franco is actually quite light-fingered. And they speak of him in a relatively disrespectful sort of way, “Oh, Franco-you know, we’ve got somebody up in Madrid named Franco. We see him in the pictures all the time because he subsidizes the newsreels.” And that’s about all there is to it.

And, in other words, this was just getting more and more idiotic until I came to the point, and I said, “Well now, how many of these people get well?”

And you say, “Well, rah, rah, rah, revolution” and this and that.

“Oh,” he says, “you can’t expect that!” And he was very put out with me for asking him the question. Because the truth of the matter is, he gets no people well.

And they say, “Well, yes ...” The only thing that got under their skin was the Junkers 52 bombed some of their major cities and there’s big holes where buildings were. And that they didn’t like. That was not according to the rule book-а foreign power coming in and bombing their cities-because they are very fond of their cities. Their cities are very old and have a lot of art in them and they’re very-they like Spain, the Spaniards do, and this they didn’t like at all. But they really don’t hold this as much of an overt act against Franco. “Well, this is Franco, it’s a government.” It’s at least stable.

Well, that doesn’t happen to be Freudian psychoanalysis. Freudian psychoanalysis is not as permissive as what they call “superfree association.” And the way old man Freud was getting an occasional release over there in Vienna was first. . . His best results, by the way, came when he was using hypnosis, and his case histories on that were pretty good. But when he got into a patient’s psyche, he was looking for some association, some unreasonable association. And that’s what he was looking for.

And under the type of government where we couldn’t make up our mind who was getting the loot-you know, the communist-type government they had before that and the socialist-type governments-they were very unhappy. You know, you couldn’t quite tell who to pay off! Well, now there’s no doubt about it, so you pay off the Guardia CM, of course, and everybody is cheerful about it. But they’re not taking that government seriously.

And in 1894, he decided that all the unreasonable associations he ran into that did anybody any good were sex and so he issued the libido theory. But he was looking for some kind of an unreasonable association. For instance, “Mother is a stove.” Or “I don’t like Father because he has intercourse with Mother.” An unreasonable association which he would steer a patient toward. And he’d do a very, very light job of steering and all of a sudden, the patient would realize that there was something very silly about this association. In other words, he’d just work around until he finally had a recognition on the part of a patient whereby the patient saw that his idea was nonsense.

Now, I think Russia probably is taking its government terribly seriously because the Russian never was able to do anything else. The government doesn’t operate in the effort band, he operates in the apathy band. For instance, we hear stories in Russia rather consistently-а bunch of peasants go into a barn and burn the barn down on themselves. Yeah, they do, I mean they have, they still do.

He, in effect, was to that degree depending on the early Italian school of psychotherapy which admitted only one psychosis and this was melancholia. The Italian-you’ll read this in the Pentamerone of Giambattista Basile and in the-Boccaccio’s Decameron. That’s wonderful to be able to remember that, isn’t it? (I didn’t remember it, I’m looking at it on a library shelf.)

We get over into Germany, we find this same level of superseriousness about things. We find German youth today very perturbed, but it’s the same German youth that Hitler had and the same German youth that Kaiser Bill had and the same German youth that early days of Bismarck had. The youth hasn’t changed any. Here we have an attitude toward ruling powers based upon “How much is it going to cost, in terms of produce and effort on our part?” See, I mean, there is the real computation of it.

Melancholia was their chief target in psychotherapy and their total belief was that if you could make somebody laugh, you would then release a melancholia. And so you get numerous stories built around this, whereby the king gives half of his kingdom and his daughter and so forth to the goose boy and so on because he came down the street with all these ducks and people and things following him and it was so hilariously funny that the king’s daughter, who had not smiled for many, many years, suddenly broke into hearty laughter. And this cured her, of course, so the goose boy got half the kingdom. Well, you’ll run into this rather continuously. Melancholia-if you could just make somebody laugh!

In this country, you have a different viewpoint. We feel that we own the government and so forth. Well, I don’t know which is the more dangerous postulate, because they’re both based upon this: any organization which can put itself up as parasitic upon workers or parasitic upon the production unit and then exist, apparently in authority, is simply following the pattern of automatic machinery. The worker actually creates the government and keeps it there. And he loses sight of this fact. He, in his own enmities and differences and upsets and quarrels, himself, breeds the necessity for government. And then he sets the government up and he pays it tribute and then the government has an excuse for being.

Well, we examine the mechanics of laughter and we find out that laughter is rejection. Any way you want to look at it, it rather adds up that way, that laughter is rejection.

And so there is, in an engram bank, some excuse for being. The excuse is that “one has to remember and one has to be jolted into a recognition of dangers to be averted.” One is actually paying tribute, via his energy output, to automatic machinery which takes care of him by not getting him into trouble and by getting him out of trouble and by banishing or unmocking trouble before it occurs. You see how this would be?

Well, this means that you have to have an individual in some kind of a condition of mind whereby he can reject, before laughter will prove curative. You see that?

The fellow hands over the right to decide whether he’s in trouble or not on the basis that he might not be able to decide fast enough. And he makes the mistake of deciding that an automatic machine will decide faster than himself. It keeps up a continuous scanning awareness of the environment, for instance. It polices and patrols the environment against sudden dangers and has the power to dictate action in an emergency.

Now, what is reject? Well, we’ll just admit this definition of laughter is rejection without any further to-do and let’s take a look at reject. And we find out that rejection is pushing something away.

We have no difference in this than a government with the worker and the produce and the army and the police force and the courts and so forth. And we even have the colorful engram, the aesthetic type-in other words, the English queen, see, the colorful engram, the colorful picture. These machines will furnish, then, amusement. They will furnish interest and they will furnish a symbol for beingness.

Well now, this becomes very elementary and we push something away and therefore it won’t bother us. Now, let’s compare this in the animal kingdom and with little babies. And let’s find out that if you take a melancholic cat, that’s right, I mean, you take a cat that is real sad, a real sad cat that never gets any fun out of mice and so on. He goes around sort of apologizing for his general existence. And we take this cat and in order to administer a psychotherapy to the cat, it is only necessary to make little tiny motions, very slow motions, by the way, at his paws, until he will finally reach out a paw toward you.

And when we look at a preclear as a complete government and worker society-as we look at the preclear as an entire social unit within himself-just look at him on the Third Dynamic, as a Third Dynamic, we find just about what he is doing. He has set up willfully, and perfectly willingly, a number of parasitic items which he thereafter does not himself control, with which he charges the responsibility of amusing him and rescuing him from danger. And he charges these things with that responsibility and gives them no further direct attention. But he feeds them continuous energy. Any energy output he has, immediately and automatically goes onto various lines which goes into automatic machinery.

And when he does that, you, slowly at first, pull your fingers back until you get the cat to associate the motion of his paw toward you with your withdrawal. And when you have had these two things associated, you begin to pull your fingers back more rapidly. This I am giving you, by the way, is a valuable psychotherapy.

And just as we get a monk-ridden Russia of 1912, so we get an automaticity-ridden preclear. Any energy, any thought, any idea, any attention he might give the environment, goes automatically and primarily into his automatic bank so that he himself becomes his own other-determinism. And all of this production becomes other-determinism, so that everything around him actually becomes other-determinism. And just as a government will find more and more things to police so that it can hire more and more police, so automatic machinery will find more and more danger so that it can have more and more energy.

Sooner or later, you’re going to have a melancholic dog or a baby or something or a deaf-mute or somebody who has very little understanding and you are going to be called upon to do something miraculous here.

You understand that he has granted beingness, then, to a thing which is now senior to himself and which can tell him what is dangerous. And so he gets the most peculiar ideas about what’s dangerous.

Well, this is how you do that miraculous thing. You put your fingers close to their hand or something like that and get them-however you may, without use of too much duress-to reach at you so that you draw back. Now, it may only be that you walk in to shake hands with them and you put forth your hand to shake hands with them and the second that they make the slightest gesture toward your hand, you withdraw your hand and say, “Don’t!” This works.

Now, let’s take what happens to automatic machinery. It gets set up, it gets depended 7 upon and, at the moment it’s entirely depended upon, it goes into disuse and decay. But the lines stay there and the entire makeup and pattern is stagnant. But if any sudden energy gets fed to it, the machinery, in a sort of a crumpled-up, chewed-up fashion will try to go back into operation again. So we get weird things happening in a bank.

You could build a cat into the most towering mountain of conceit about his prowess. He becomes a proud cat and he begins to keep himself clean and imperiously hunt down mice. And he begins to have a tremendous effect upon his environment-he tears guests up and things like that.

Explained on this basis and understood on this basis, the preclear-as a social unit-a preclear will make a lot more sense to an auditor. He has set up enormous numbers of police and governing units to which he is furnishing energy continuously, all of which are senior to himself, all of which have the postulate in them that “they must resist all effects,” all of which have the postulate in them that “they must either mock-up or unmock real or imagined dangers.”

Now, a baby lying ill is quite often ill-and I would say most often ill-by reason of an idea malassociation. Something has occurred to this child which the child cannot assimilate or understand and he has, to some degree, quit. And various things like leukemia, things like that, find their root evidently in such a condition where the child does not any longer believe he can reject or accept at will his environment.

Now, he gets confused between all of this automatic machinery and the macrocosm-the greater machine, you might say. So he begins to fight shadows and just as politicians and peasants will go running around saying, “Down with glob-globism! And up with puff-wuffism! And today we’re all Spoodledorfs! And tomorrow we’ll be something else,” so your preclear is on a continuous crusade against his own automatic machine-continuous crusade-and there is his internal world.

And you can put down that as a very crude, low-level definition but a very understandable definition of what mental misconception, what mental stress consists of. It is the person’s inability to accept or reject his environment at will. And if you were to work with that definition alone and if we were to talk about nothing but that, we would be very successful because we would be dealing entirely with something that’s quite comprehensible to the public at large.

Crusade following crusade, each one leaving in its path the debris of old broken up automatic machinery and newly set up automatic machinery, which again may fix it so it never happens again. So we get his survival pace being more and more hectic and changing more and more.

And we could go ahead and probably have a tremendous reformation in the field of psychoanalysis and so on because even a psychoanalyst could understand this. Because we have taken what? We have taken the early Italian school of psychotherapy and we could point out to that as a classic example of psychotherapy and we could come forward from that and define laughter for what it is. And then take Freudian work and demonstrate that a release would be something which lessened the restriction of an individual.

For instance, he can’t stay in one spot anymore. He has to move from one spot to another spot, he cannot be content wherever he sits, because there’s a machine that tells him it’s dangerous to sit there. He eventually becomes so thoroughly equipped with machines that tell him it’s dangerous to sit there, all of which being contrary and otherwise, to which he has delivered any power which he himself has, that he’s doing his remembering, his prediction, his action, his postulates and everything else automatically. And all of these things are his randomity. In other words, he’s set them all out as his enemy. Of course, he can’t predict what they’re going to do next, so he’s in a state of anxiety and continual nervous tension and fear and so on.

And it could be said that his ideas were restricting him and therefore when you released-that a malassociation was something which was too constricted and that in order to bring greater freedom to the individual, you gave him a greater expanse of association and-rather such a narrow association. In other words, the idea itself as a symbol could be rejected and we would have added to it with Freudian psychoanalysis the fact that ideas are similar to MEST objects in the mind of the mentally deranged. See, we could have added that very smoothly and could have said that, “All right, what we want to do is lessen the restriction of the individual.” In other words, permit him to reject or accept ideas at will. And the second that we had said that, we would get an enormous flood of agreement in the field of psychoanalysis. They’re just, with us, right down their groove, you know.

Now, the best person in this society is in horrible shape. It’s fantastic to find somebody-the thought, for instance today, of finding somebody who is perfectly happy, who is content with what he’s doing, is perfectly calm, who knows really what’s going to happen tomorrow, who gets a lot of fun out of doing the things which he’s doing and doesn’t have a worry in the world-this character has gradually drifted back into mythology. You can look for him in vain.

In other words, you would have told this analyst who just sat there and listened to a patient babble, you would have told him that he could have a goal in relationship to the patient, that it wasn’t just a matter of apathy, he was actually trying to do something. And you could have explained very quickly what Freud was really trying to do and he would have understood this and understood Freud all of a sudden and they would be using Freud, which they are not today. They’re not using Freud. They don’t understand him, he’s over their heads.

This fellow by the name of Diogenes-a slave that went around trying to find an honest man, I understand. Actually, he was merely going around trying to find the answer. And your preclear will practically never lie in the category of this lost and mythical figure who was perfectly happy merely to be a pretense of being.

And the fact that Adler and Jung, for instance, could come along and propound something which would be widely accepted becomes idiotic because if you read Adler and Jung, you see a couple of boys who got an awfully skittish horse, each, and rode off wildly in twelve different directions at once.

You know, to be happily pretending to be is very senior to arduously trying to be. Because of course, you’re never going to be anyway. You can be by postulate. You can say, “I am so-and-so” and just let it go at that. And an hour or so later, why, you say, “Well, I change my mind now, I am somebody else.” And a lot of people get a sort of a sneaky, horrible feeling that they aren’t being sincere, you know, and that it’s all kind of a wicked pretense the way they’re going about this and this is very bad. Well, if they’ll just increase that symptom up to a point of where they just know they’re pretending, they’re real happy.

7 Now, you may think that there is a hue and cry on the subject of past lives, that many people are upset about past lives. Well, they should know their Jung. Because Jung was not just talking about past lives, he was psychotic on the subject. Druidism. And his methods of handling it and detecting it were so crude that they admitted, actually, no great tool to psychotherapy.

Now, a little kid is beaten into agreeing with the past. You know, he doesn’t tell the truth-pardon me, he doesn’t tell something unless it really happened. Well, that in essence, is the damnedest thing that ever happened to anybody, that’s really getting crowded in, so that you start running your preclear and he comes up with true incidents rather than imaginary ones. Well, that’s about as unhealthy as you can get.

Now, the test of this is I have examined twelve patients who were handled with this past-life slant of Jung’s-all of them very thoroughly and a very representative strata of people, by the way-without one single iota of release of tension or any other manifestation that you could account as a benefit derived from psychoanalysis. And yet it was all very interesting and I’m sure the analyst was fascinated with druidism and so forth.

You mean, the only past you’ve got is the one which happened? Incredible! But you mean, if you say, “I went to Europe yesterday,” you’ve got to have steamer tickets? Why, it’s very nice to have a past which took you on a tour of Warner Brothers yesterday.

But Jung had all this nailed down as a psychotherapy-except that it didn’t work. What was missing in it? Well, the basic definition of what he was trying to do was missing in it, which is he was trying to get the patient into a condition where the patient could reject or accept ideas at will. And that would depend upon the patient’s ability to accept or reject-and this is the bridge between the mental and the physical-for the patient to reject or accept the MEST universe at will. These two things are parallels. And the truth of the matter is that when a person cannot have the MEST universe, he mocks it up in chunks of his own energy. That’s why he has chunks of energy, that’s why he has ridges, is because he can’t have pieces of the MEST universe. So we get an ownership entering in. But that is beyond our scope right now. What we’re trying to do is integrate psychotherapy, just for fun, here this morning. And we find out, then, that a person who is very bad off, theoretically, would be unable to shove a chair away from him or pull it toward him.

A fellow who is in good shape can sit down and contemplate the wonderful time he had yesterday out on Gary Cooper’s ranch. He was in New York yesterday, see, he was not in California. But he can simply sit down and contemplate this and what a wonderful time he had. Now, he doesn’t believe that he was there, beyond postulating that he was there so that he can enjoy it. See, he doesn’t believe he was there-he can change his mind any moment and be in someplace else yesterday, it’s a perfectly healthy frame of mind. But this, when set up automatically, becomes psychosis.

Now, when we put this little theory to test all up and down the track, do we find that it holds good? And we find out this is true. The individual will actually sit and look at a chair which is oppressing his knees, for instance, without even vaguely trying to push the chair away.

See, it’s all set up automatically and then chosen out as randomity, “Where was I yesterday?” And the fellow has an automatic machine that tells him where he was yesterday. It’s never going to tell him the truth any more than a politico is ever going to tell a peasant the truth-simply because it doesn’t know. That’s its first limitation. And so the fellow gets delusion.

Now, we look at the little baby, the deaf-mute, the cat, and we find out that if you will back up and make the cat or the baby or the deaf-mute believe that he has made you back up, this will strike him as a sudden and appalling idea. And he’ll at first be a little bit frightened at the idea that he is actually causing you to back up and then will become very cocky about it and then will become well. And we can put that to test any day.

Well, it goes down from only uttering the truth, down below that, to only knowing the truth as a delusion. In other words, the only truth is a delusion. A big delusion shows up, you see, and then that’s true. But what actually happened, that isn’t true anymore.

Now, there isn’t, by the way, one of these 22 percent processes. This process is not 22 percent effective, this process is effective every time you can find a cat. You can always build a cat’s ego from where it is and you can always build a man’s ego from where it is by ... Let’s make another phrase, which is not quite as technical but is quite comprehensible: His ability, you might say, his reaction time has to do with his belief in his dangetousness to his environment. As a crude observation, you could say that an individual is as well as he believes himself dangerous to his environment and is as bad off as he believes his environment is dangerous to him. Now, this is a tremendously workable little law-and it is a law.

So it goes down from a totally postulated reality. And that’s good enough to have a complete reality-you just postulate a reality exists and that’s good enough. It goes down from then, as it enters into an agreement with the MEST universe, agreement with everybody else, that we will only say that what happened, happened. Only things we say happened really did happen, you know? The truth. That’s what people define the truth as, God help us all. They define the truth as that, they give it that limitation. You know, that’s fantastic, you come to think about it, that that is truth-whether or not you did what you said you did. That’s usually the public definition of truth. That is not the definition of truth—that’s very warped.

Now, how much more might be contained in that I do not know, at this time, except that that law came into existence in 1938.1 was working on a book in 1938 on this subject-a book called “Excalibur.” I called it that to have a working title-rather fanciful-but it contained in it, actually, much of the top echelon material which we had in Scientology. But it contained it in a highly comprehensible form without any real connecting bridge between what we know in Scientology and the rest of livingness. In other words, this was just a high flight, this was superstratosphere flying. And that phrase occurs in that book several times: that a man is as well as he is dangerous to his environment.

It goes down from there into-that is to say, MEST universe happening-the motion of the particles wwthe motion of the particles and that’s the only motion the particles had. It goes from there into “the motion of the particles, yesterday, might have been otherwise, so we begin to doubt what happened yesterday.” Because, what? We’ve set up the whole past as an automatic machine. Something mysteriously out there is going to remember for us and feed us the datum as to what happened yesterday. Why? Because we’re no longer willing to cause what happened yesterday.

I have never, by the way, seen any reason to change that phrase. Because it explains a great deal and actually embraces a great deal more than it might seem to. So we’ll just keep it as a phrase and not try to relate it any further. But let’s add it up to psychotherapy and we find out that “dangerous to his environment”-in other words, will his environment run when he barks? And that’s about all there is to it, you see. Can he reject?

There’s no reason why you shouldn’t cause today what happened yesterday. There was a part of the track before-а very early track before time got all set into an exact motion, before everybody got very tightly agreed on everything. There was a part of the track where yesterday could just as easily be tomorrow and really happen, because that’s just a matter of postulate. Time basically, of course, is just a matter of postulate and then becomes a matter of agreement.

You understand that isn’t all there is in dangerousness, but let’s just take and add that phrase in along this line and can he reject his environment? Well, can he reject his ideas? Well, your preclear makes as much success and forward motion in processing as he is able to reject his ideas. And a man-you might say, a preclear-is as healthy as he’s dangerous to his own ideas. That makes a little more sense, you see?

So your preclear starts sliding down the rope on this same level. And in the early track, it was all right for somebody to say, “Well, I am now mocking-up this bear and this bear is going to eat all of your mock-ups and you and so forth.”

Well, melancholia, laughter, rejection, free association . . . The only excuse there would be, you see, for free association would be for the analyst to be able to discover where the individual could not reject an idea. That would be the only real excuse for the analyst, sitting there at all. An audience is all very well and that he is admiring the difficulties of the patient might do some good, but these would be sleepers.

And the guy says, “All right. You’re dead yesterday, your bear is dead yesterday.” And sure enough, there was no bear there to eat up the mock-ups, because he was dead yesterday, you see?

And what we would want would be a very positive approach and that positive approach would-“Let’s see what idea this person cannot move away from him.” And this would tell you that the analyst had an immediate-an immediate therapy. All he had to do was mock-up the idea and move it from left to right and then finally have the person move the idea away from him. And what do you know, the person would feel much better. I mean, there’s Step VI at SOP 8-C explained for you. That’s what that does and that’s all.

And you could tell somebody to die yesterday or “You are now in next week.” And we get this science fiction-that’s the impulse that’s back of these science-fiction things-to postulate time. They try to time travel and so forth in order to get around and try to escape the ardures of an agreed-upon motion of particles.

The idea-of course, it’s actually based on a much higher echelon of reasoning-it’s change in space. That which changes the preclear in space, consistently and continually, can evaluate for him. Because evaluation is basically, in terms of space and so forth, is being changed. That’s what evaluation is, changed in space.

Well now, every time you’ve set up the past to be an agreed-upon thing, that means it’s Ю no longer under your control, the past is no longer under your control. This is unthinkably obtuse, by the way, to have a past that isn’t under your control. Now you have a past only if somebody else agrees you have a past. So we’d have people going around saying, “Let’s see, what did I do last Tuesday? Do you remember where I was last Tuesday?” “Oh yes. Yeah. Oh, we were down around at the restaurant, weren’t we?” “Oh yes, we really were at the restaurant yesterday” and so on.

So he takes those things which have been changing him in space and he changes them in space and we have a much broader definition of this rejection-acceptance of ideas and material objects.

Well, when you start Straightwiring somebody on actual incidents, you really do start breaking up this agreement with the past particles, because you start springing them with locks simply by locating the past. You locate it and find it nowhere positioned and so therefore, you become happy about it. But that has a limitation and it can be run too long like any other such technique to a point where it actually manufactures more agreement than before and you’re agreeing much more thoroughly with the past.

Now, do you think with this little half-hour talk that you could make a good analyst now? Well, the truth of the matter is-the truth of the matter is, you could be a fantastically successful analyst. Boy, they’d walk in the front door in bad shape and they would walk out the other, “Well, what do you know, I don’t believe my father’s trying to kill me after all.” Because this is, in essence, their strata of patient. There’s psychotherapy. If you wanted to improve psychotherapy, if you want to practice psychotherapy, if you just practice it along those lines, it would be terribly, terribly successful.

Well, the prime trick that everybody pulls is to get everybody to agree to have only a past that they had. Why this is important escapes-it rather evades consideration-why it’s important to have only a past.

Now, let’s go into it, however, a little further and a little more comprehensively and let’s get this matter of exteriorization. Ha-ha. This is more important to us. The only reason I’ve been talking about psychotherapy is not because we’re practicing psychotherapy but just because we can include it too.

Now, I guess you could work this out in a military line on this basis: well, this captain comes back and he said, “Well, we took the company over the hill and we met a whole lot of enemy over there and we had a big battle and so we killed them all dead and that section of the enemy troops is now gone.” And he reports all of this, you see, without having decimated any of the enemy. And they consider, then, that other activities which are immediately taking place depend upon part of the enemy now being missing. And that part of the enemy is not missing and so there’s a miscalculation.

Like somebody was asking me the other day about this announcement about the Church of Scientology and so forth and I’m rather startled that anybody would be startled about this, because as I’ve told you the other day, there would be the various branches of Scientology. And I can’t see why-I’m not proud-I don’t see any reason why we should avoid also having the religion of Scientology. And Burke has advanced the political theory of Scientocracy. He now has its slogan. Did he tell you what the slogan was?

Well, what band are you talking about, huh? You’re talking about the effort band, aren’t you. See? As soon as you get into the effort band, you got to have truth. How do you get a preclear into the effort band? You get him to agree with past particles-past particle motions. Because it’s important! Because future calculations are going to be based upon past calculations and therefore a person has to “learn by experience.” And therefore a person gets frozen into certain patterns which must never happen again.

Female voice: No.

And so he winds up by trying to prevent life. And a fellow by the name of Schopenhauer can write a book called The Will and the Idea where he proves conclusively that death is the only possible goal and it should be died as quickly as possible and all life should be blocked from going on further down the track. He proves this very convincingly.

Well, it’s “Government of the people by the thetans.” [laughter] That’s Scientocracy.

I am sure there’s many an individual, many a scholar, has read The Will and the Idea and promptly blown his brains out. And by the way, I’m very, very shaky on the title of Schopenhauer’s books and the Germanic philosophy of that time. It’s all a big blur of heavy effort. And every time I try to sort through it, it sort of feels like moving blocks of stone to one side and the other.

So anyway ... And so we develop.

Now, in other words, the only solution becomes a solution of unmock everything. After a fellow has gotten into the effort band, into the truth band and a few delusions start to show up, why, his last resort is unmock everything. Well, of course, if he makes the decision to unmock everything like Schopenhauer did, the inevitable conclusion is he chooses it all out as his randomity and here he goes, here he goes. Everything becomes his randomity. And it becomes him against his bank, as well as him against the world. And we have everything his enemy.

Anyway, we have our finest examples of success in Scientology where people are already in good condition. You see that? So, we’re actually not working in a psychotherapy, we’re working in a band which just includes everybody that’s walking around. But we’re not interested in a classification of people which “these people are bad off and so we’re going to help them,” we’re interested in a much broader band. So we find out, immediately, that about 50 percent of the people walking around are in a state of mind of “What fog?” by our own definitions, because we say, “Be three feet back of your head” and they aren’t. The other 50 percent of the people are when we say this.

Now, it isn’t that everything and all things drift into paranoia. They sometimes drift into multiple paranoia. But this universe is an ace at making this. How there could be any other process of collapse, very hard to figure out. Because one is being pounded continually from 360 degrees if he believes in photons and depends upon photons and is in agreement upon photons and agreement upon reality and the mock-unmock actuality of existence. If he just agreed thoroughly upon this motion-the particles did move in that pattern, they are moving in that pattern, they will move in that pattern-if he’s agreed on this thoroughly, why, he has completely limited his ability to change any of it.

But what do you know, the 50 percent of the people who are, are able to reject an idea. You know, we say, “Be three feet back of your head” and the fellow is. Well, the fellow who is, is able to reject his ideas at will. He isn’t particularly bad off or bright or able or anything of the sort, I mean, he just has this one factor.

So you’ve got your preclear sitting there trying to change. How are you going to change him? He won’t change, that’s the one thing he knows he can’t do. Why, he’s in agreement upon all these particles and how these particles exist or they don’t exist. And he knows they’re hitting him 24 hours a day, 365 days of the year, from every quarter of the rainbow.

You say the person’s ability has a lot to do with rejecting ideas? Yes, there’s an index. But let’s take this fellow who has been surrounded all the time with eight-ton and 2,785 feet-per-second-muzzle-velocity ideas, you know. And he can reject them sometimes and most of the time, but he occasionally runs into one he can’t reject.

He knows that he is being pounded down smaller and smaller and smaller and smaller and smaller and that anything he has is Double Terminaled against anything else in the universe, that his mock-ups are discharging against Arcturus, and Arcturus is discharging against his mock-ups because it’s all consecutive space after all. Flows-flows-flows-agreernent-agreement-agreement-agreement-agreement. Well, this fellow has already made the decision that you’ve got to unmock everything and start all over again, somehow. And so he sets all of his unmockers into action.

Well, let’s take this other fellow that’s running around with beanshooter-velocity ideas, you know, all the time. He doesn’t have any trouble rejecting his ideas-well, he doesn’t have any trouble stepping out of his head either. But, of course, don’t give this fellow one of these 2,785-per-second ideas, because he just not only wouldn’t handle it, he wouldn’t know it was there!

Now, he’d get away with it except for this one thing-this is why you can’t suddenly postulate you’re Clear and be Clear-is you’ve already postulated that there are a lot of things aren’t going to let you change and these are automatic machines, which to a large degree, are your government.

So you get the idea now of the relationship between laughter, rejection of MEST objects, dangerousness to his environment and exteriorization. Just add that one.

Now, you have the same problem of a preclear deciding to be Clear as you have of a worker out here suddenly deciding not to pay any income tax. The government is going to have something to say about that. And an individual to be Clear would just stop-try to stop feeding energy.

Because you ask most thetans-you ask him-you know, you say, “Well, now be three feet back of your head.” The fellow is and now you say, “Now push the body away from you.” “Dur-rur-ruh.” He’ll be upset. Because he went away, the body didn’t. His mobility is greater, but every time he pushes on the body, he moves, the body doesn’t move. You got that? Well now, that’s true of the bulk of the 50 percent that you get immediately out of their heads.

Now, a thetan in good condition would follow it this way: you’d say, “All right. Now push the body’s head.”

After you have been processing him for a short time and he isn’t getting any better any faster, you find out that he has been paying the wages of the police quite regularly.

He wouldn’t move backwards. If he was in real good condition-Operating Thetan-the body would go crunch, just like that. The fellow would say, “What you want me to push the body’s head for, huh?”

And you say, “Why are you doing this?”

An Operating Thetan remains stationary when he pushes something and it moves. In other words, he can stand there and reject a material object while standing in the thinnest of air. And so he’s in tremendously good condition and я he dangerous to his environment!.The only trouble is he is so unthreatened by his environment, so utterly unthreatened, that his elan and aplomb and his sense of humor are of a caliber where you can’t get him serious about the problems of Man. He doesn’t get very serious about these problems, these problems are no longer life and death and so forth.

And he says, “Well, you have to do this until you can change.”

So you say, “Well, what about you going over and straightening out Russia and taking Malenkov and blowing up the atom bomb arsenal?”

Of course, you can’t change unless you do away with all those police.

And he says, “Blow up the atom bomb arsenal. What are you talking about?”

Well, he says that the police are too necessary.

And you say, “Well, you know, straighten up Russia. And there wouldn’t be any atomic war and civilization would be saved and everything.”

So you get a circular aspect to processing which, if you don’t know that it exists, the human being appears to be a very mysterious thing to you. He isn’t doing it, that’s the truth. Long ago or right now-you see, long ago and right now are the same period of time to a thetan. He isn’t jammed on the time track, you understand, he’s just observing particles flow and he doesn’t move or age, but the particles do. And yet he gets himself so confused with particles that he believes he moves and ages, but he can move particles and he can move his viewpoint of particles.

And the fellow says to you, “Well, whose game is that-civilization must be saved? Oh, you’re trying to prevent motion.”

All right. Then, as you start to take this fellow apart, why, you’ll just start kicking in automatic machinery, which is inhibiting his being taken apart. Every time you start to unmock some of the machinery, why, he will help you out-he will set some of his unmocking machinery into action.

Did you ever run into a little kid who was idiotically direct? You know, you gave him a tremendous number of reasons why he should do something. “Oh,” he says, “you want me to leave while your boyfriend is here?” Well, this is strictly conversation with an Operating Thetan unless he’s decided to play the game of being obtuse and then you’re in bad shape.

Every time he sets some unmocking machinery into action, of course, you get this, the fact that the bank starts running, madly.

You could get more and more obtuse and he can rationalize that breakfast tomorrow morning depends utterly upon whether the next car that goes down the street will turn the corner at twelve miles an hour or at thirteen miles an hour. He can get these two data connected so convincingly that you would be completely overwhelmed. Now, there is tremendous ability to associate and tremendous ability to reject, which adds up to no worry. No worry.

Well now, what you validate comes true. That which you fear you become, that which you validate comes true.

Well anyway, whether we know what we’re talking about or not, we can get results on this level. I add that because every once in a while somebody says, “Gee, you know, all this theory and I’m still stuck in my head!”

Now, I told you about stopping sight. Now, some of the simplest exercises are the most effective.

Well, that’s true. But let’s look at and find out why the fellow is still stuck in his head and we find out there’s a tremendously good reason why: his head’s moving him, he isn’t moving his head. That’s the first and foremost of these reasons. That’s because he believes that he, as a thetan, is not even vaguely dangerous to his environment. He believes that he cannot move MEST objects. And he believes this because he’s so degraded. He’s powerless. He cannot hold his position in space when he pushes on things. When he tries to hold his position in space and push on something, why, he either can’t push on it or he moves.

If you’ll look at the front wall now and postulate you’re going to stop your sight on it

And so you ask him to move out of his head, why, it’s-I don’t know, you just might as well ask a straw lying on the ground to roll over and stand up on one end. It knows it can’t push. He just knows he can’t do this, that’s all. You’re asking him an impossibility.

Now look at it again and stop your sight on it.

And when he does get out of his body, he grabs hold of something and he does things like-he is not able to let go of them. You know, he tries to move the beam off of them and so on. It never occurs to him, for instance, just to get the idea of letting go and letting go. He’s trying to handle energy-there’s a specific difference there-he’s trying to handle energy with energy. He isn’t trying to handle energy with postulates. And this is why a fellow gets into the effort band.

Now stop your sight on it and make it bounce back to you.

Now, look at the front wall again and stop your sight on it and make it bounce back to you-your sight.

Here you get directly into direction of things. And you’ll find this person is unwilling to direct people and unwilling to be directed. Why? It’s because he doesn’t use postulates. He has to use energy or force to handle force, see?

Make a picture of the front wall come back to you, see? Just move it back to you. Now put your vision on the front wall and make the front-stop your sight on it. Now put your vision on the front wall and make the front wall come back to you. [to student] Oh, you don’t like this?

In order to move a ball across the table, he believes that you would put the ball at one side of the table and then you would push it to the other side of the table. That’s really all that’s wrong with the GE-he’s sold on this entirely. And we see this as the common modus operandi of existence and it adds up to a lot of automaticity and so forth. And it’s not unusable, but at the same time, it doesn’t aid a person’s ability any. Because what he should be able to do is put a ball on one end of the table and say “Roll” and it rolls. That’s all there is to it. And he’d say “Stop” and it stops.

Female voice: No.

Well, this becomes mysterious to some people. They think, “Well, gee. Now, how does a postulate and so forth operate in that fashion?” Well, the person to whom this is mysterious has got a postulate mixed up with a symbol. They think if you said to this ball and it heard you, “Now roll,” then the ball would be obedient because you used the English word “roll.” Well that’s not right. All you get is just the idea of the ball rolling and it rolls, see? And there’s no articulation that goes into it.

Splash. Smash!

Now, a person misses that point and you get a person all confused about postulates, he thinks a postulate is—something of the sort. That person who can use the touch of a feather to accomplish the disintegration of a pyramid is in good shape. But the fellow who’s in bad shape will take a pile driver and a rock crusher out there to disintegrate the pyramid.

Female voice: You can feel it!

Now, the difference between being in bad shape and good shape is believing you have to have the rock crusher or the pile driver. If you believe you have to have the pile driver and the rock crusher to help you disintegrate a pyramid, why, you’re in pretty bad shape. If you don’t believe this-in other words, if you’re not depending on assistance to accomplish these various disintegrations on MEST, well, you move MEST around, you see? It’s not a matter of whether you want it or don’t want it or need it or don’t need it, it’s just this matter of: are you sold on having to depend on secondary agencies in order to accomplish something for you? See? Do you have to have a body in order to hear?

All right.

Qne of the most astonishing things that happens to a Theta Clear is in the hearing-when you start handling remote hearing points. And you throw one down in the middle of town and you bring one back here and you put them on his ears and you take them off of his ears.

Now let’s stop your sight on the front wall.

One of the exercises is you take a chair or something in the room and you rig it up as his hearing station and you put two or three hearing points on it and so forth. And then after that, when he’s got this in pretty good shape, you talk to the chair, you see, and he can hear. But when you talk away from the chair, he can’t hear. See? If you were to go and talk in an opposite direction in too soft a voice, then he wouldn’t be able to hear you.

Now let’s put the front wall back of the front wall—let’s leave this front wall right here, but let’s put a front wall on the other side of it, you know. Well, let’s stop your sight on that other one.

And you put the chair in an opposite end of the room so his hearing station is over there at that end of the room and you come over to the far-other end of the room-although he might be in the center of the room, he’s depending on the chair to listen for him. And there’s nothing unsells him on a body like that little exercise. He sees clearly that he doesn’t need the body for communication.

All right. Now, let’s stop your sight on the other one now.

The funny part of it is, is he has remote viewpoints over his eyeballs and he has remote hearing points over his eardrums, and the eardrums and the eyeballs aren’t really doing a thing. He’s using these remote communication points to do his communicating.

Well, let’s stop your sight on the other one and bring a picture of it back to you.

Now, as far as the voice is concerned, I don’t know whether the voice actually puts out any impulses or not. It’s like the boy in-it was a young boy that was born, I think it was down in Texas the other day and, as I told you, the doctor is having a terrible time because he hasn’t found out yet he’s blind in his left eye and he’s seeing out of it. Well, he would have a viewpoint there, you see. Now, if his agreed-upon universe has to be a universe where if you don’t have an eyeball you can’t see with that eye, well, he’ll eventually decree that he has to agree with that universe and he won’t be able to do that.

Now let’s stop your sight on that other one.

Well similarly, you’re in a universe or in a society right now where you’ve agreed thoroughly that you have to have a lot of other things to do things for you. Well, when this is absolutely necessary and you can’t do without many of these things and you must have their assistance, that’s one thing. As opposed to: we’ve got all these things as toys, which are very interesting, and they work. And if it really came to an emergency or push, however, we wouldn’t be able to afford the luxury of these toys-such as automobiles and electric lights and things like that. If we really had to see in the room, we’d simply light it up, so on. But you see, the difference of the frame of mind is a dependency. Must we depend upon the lights and must we depend upon the car to transport us through space and so on? Do we have to have things to perceive for us or assist us in perception and so on?

And, let’s be very critical and precise about where you stop your sight now. You’ve got that other wall on the other side of this front wall here and let’s be very critical about stopping your sight on it exactly.

Well, let’s look this over in a problem of exteriorization rather than a problem of theory. And we find out that the individual who can reject MEST objects from his body with great ease, who can push things away from him and hold them away from him and who has some belief in his own dangerousness to his environs-and we find out that this individual can exteriorize easily. So it’s up to us, actually, to put an individual in the condition where he can do this. That’s really about all there is to our difficult exteriorization.

All right. Bring a picture of it back to you.

Now, you think that you might feel let down or you might think that this really is a much more complicated problem, but it’s not a more complicated problem than this. And now, one of the ways you do this is-oh well, there’s so many covert ways to do this-the most direct way to do this is to have a fellow put a chair in front of him and give it a kick and push it away, till he really finds out that he, as a thetan, is causing the action which pushes the object away from him. And you know, it might take five hours for him to find it out.

All right. Now let’s put another wall-let’s just forget about this wall and the other wall we set up and let’s put another wall at the front wall of this room-let’s put it up there about ten yards further away than this wall. Put another front wall to this room up there and stop your sight on it.

I had a fellow, one time, kicking chairs and a small medicine ball I had around for the purpose-kicking them around and pushing them away from him and moving up to him and pushing them away from him again and so forth and he kept telling me, “This isn’t doing anything for me.” And he didn’t notice it though, but he was getting sadder and sadder and sadder-you know, it wasn’t doing anything for him.

Now stop your sight on it.

“[sigh] Isn’t doing anything for me. Oh well, hell! I can push the things if you insist. Well, I can push them. Well all right, I’ll push them!” And he got tougher and madder and meaner and more antagonistic and more enthusiastic and he almost broke the medicine ball in half, finally, and he . .. All of a sudden, he looked at me and he gave me a grin and he said, “Hey, you know-you know that’s me doing that!”

And now stop your sight on it.

If I had let him go halfway through the session when he was merely in anger and so forth, why, he would have gone home and probably beaten up the family and run over a couple of traffic cops on the way. I mean, he would have been in quite a condition-dangerous to his environment. Animals will come up to that because it’s their highest range of expression, but a man will go much higher than that.

Now stop your vision so it doesn’t see through that wall. Stop your vision so it doesn’t see through that new wall there.

Now, what are some little processes that are quite interesting on this? And you find an individual is concentrated upon certain automaticities. And if he’s continuously concentrated on these automaticities, his attention, you might say-there isn’t any finite quantity of attention-but his attention is being absorbed by some of these automaticities. And what are they? Well, there’s the automaticity of the automatic flinch. If a person has an automatic flinch, he of course has given up his self-determined “removal from.” He expects things to flinch away from him.

Now stop your vision again so it doesn’t see through that new wall. Is it getting more solid?

I have actually seen some fellow who was in a lot of crashes and things like that expect objects to move out of his path, instead of avert an accident, and just go right on and hit something. He expects the object to do an automatic flinch and when it doesn’t do this-the last rung, you see, on this breakpoint we were talking about of the thetan-and when the object doesn’t move, why, he gives up, he quits. And after that, why, he’s afraid to drive fast and so forth. In other words, he has kind of refused to do one of these automatic flinches, but he expects everything else to have it installed in it and he gets into a very goofball sort of a frame of mind about the whole problem of livingness.

Stop your vision so it doesn’t go through that wall.

You see, if he has an “automatic letting-go mechanism,” if he expects the object to tell him when to let go-for instance, “The stove burns me and then I will let go, pain will tell me when to let go, the amount of force or contact in the object itself will tell me when to let go”-he’s being evaluated for on the idea of letting go, as well as the idea of simply moving. “Now, I expect this to move me and I expect that to move me and ...”

Now get how actual that wall is there because it stops your vision.

Now, all of that leads us into a tremendous number of skills which can be applied to a case with considerable helpfulness. But in the final essence, we’re dealing with knowingness. Does a person know he can tell an object to move away? If he doesn’t know he can do that, then he won’t be able to.

Get the fact that it must be there because it’s stopping your vision.Get how certain this is. I mean, it just must happen, because you are stopping your vision on it, you see? Anything that’s stopping your vision, then, must be there.

Well, there’s a tremendous number of exercises which get a person into the frame of mind and in the clear frame of knowingness. And I’ll give you just one of these to be used by you liberally. And that is “Clean up the automaticity of finding things wrong.” Now, I’m not kidding, you’ll probably half kill a preclear doing this. Don’t underestimate the technique, because it’s a vicious one. You clean up the automaticity of finding things wrong.

All right. Now just neglect those walls and let’s put a wall out there about a hundred yards and stop your vision on it.

A fellow expects to be told by the environment what is wrong in it so as to be given warning before something falls to pieces. In other words, he has handed knowingness and then communicatingness over to such things as trees, cars, houses, sidewalks, so forth. He expects the ocean to make a certain sound before it engulfs him with a tidal wave. He expects things to tell him what is wrong before . .. And, you know, that’s a pretty bad frame of mind. Because the truth of the matter is a thetan in a healthy condition doesn’t have to be told when something is wrong, because it doesn’t matter too much whether it’s wrong or right. It’s a totally relaxed fact that at 11:32 there’s going to be a tidal wave, so it might be a very good thing to have the boat up off the beach.

And stop your vision on it again.

Now, he goes into a spinny frame of mind on this when he’s too often invalidating himself. He invalidates himself. You see, the only person that can invalidate you is you. Although you blame it on the auditor, he’s just merely using an automaticity that you set in so that you wouldn’t be right all the time. If you’re right all the time, you don’t have any randomity. In fact, if you don’t understand this thing about randomity, you won’t understand what a game is. A game is some unpredictable motion-what you want.

And stop your vision on that wall about a hundred yards-just with your MEST eyes. You don’t think they’re otherwise than operating automatically, do you?

All right. When we examine knowingness, then, we find out that a person’s attention is largely absorbed by automaticities which will inform him and cause him to move before he finds out. And when a boxer sets himself up that way, he’s done. When a race driver sets himself up that way, he’s done. A fellow should know before the race which cylinder is going to go bad. And he should also know, just as well, what cylinders are going to go well. But when an individual gets only to know what cylinders are going to go bad, he no longer knows what cylinders are going to go well and it’s the wellness in the individual which you’re trying to recover and validate, not the unwellness. So if you take some individual whose entire attention is absorbed in the fact that things are wrong and then you do nothing but find things that are wrong on an automatic basis, you’ll kick his automatic machinery into gear that discovers wrongnesses for him.

Now stop your vision on that hundred-yard wall.

Knowingness divides, in its first artificial echelon, into rightness and wrongness. That’s a completely artificial division. It has to do with intention. What do you intend to do with this machine? Well, if you intend to do something with the machine, then there’s something right about it and possibly something wrong. But if you don’t intend to do anything with the machine, there can’t be anything wrong with it. So it has to do with intentions and goals and so on. These things are what back it up. See that?

Is it getting some more solid? Should be.

So the exercise is simply to get the guy determined to find something wrong in an environment and then to actually find something wrong in the environment-discover it for himself. And you just have him walking around and walk him around the block and then just have him “Now I’m going to find something wrong.” And look around and “Now I’m going to find something wrong in that yard.” And minutely inspect that yard until he finds something wrong in it! And I’m afraid that this is a long process.

All right. Stop your vision on that wall out there.

This is a process of an hour or two hours to get that keyed-out, because you’re going to turn on some somatics whether you like it or not. Because that automaticity comes in, because every time the earth smoted him-in other words, closed terminals with him-every time that occurred, it was because something was wrong which he hadn’t scented before. So he decides that there’s a superior automaticity involved. In other words, every time he got a closed terminal, it was because something was wrong. So he sets up this tremendous automaticity to discover things that are wrong, which, of course, keeps all the terminals closed because it closes terminals with every incident of the past which mustn’t happen again.

And stop your vision on it again.

So you just try this and you’ll see it working out. And I recommend it to you as an exteriorization process, as one of the early steps on exteriorization. You just have the guy go around-now, you don’t do this in an auditing room-you walk around the block, you could drive around and you find things that are wrong. He just determines to find something wrong in a certain area and then discovers something wrong in it. Rather than having something wrong in it, you come up to a point after a while till he actually has to put trivia into an area because things are getting less and less wrong to him.

Now get the fact that it must be there because it’s stopping your vision.

You could take him over the same course the second time and the same things are wrong and even more flagrant things than he noticed the first time, such as there’s three lug bolts missing from the wheel of a car that is parked at the curb. And well, he could see that, but he doesn’t see anything terribly wrong in that. In other words, he finds less fault with the universe in which he’s living in. In essence, what’s wrong with somebody-that’s what’s wrong with them, is they find fault with the environment that they’re living in. They just don’t live in it, they find things wrong in it. But they’re doing this automatically and they’ve closed terminals with every wrongness, so they never see all the rightnesses.

There, it’s proven.

It never occurs to anybody, for instance, when he’s reading a story or listening to a symphony, that there are, literally, tens of thousands of rightnesses in a novel or a symphony and there might only be one wrongness. And yet, if you listen to the boys in the lobby, after the piano has been played, they say, “Did you hear when he struck A major?” Ooooh! The guy was ten thousand times right and he was once wrong and there we find the audience sitting.

That’s true now!

Well, by the time you have avoided-any time you’ve chosen wrongness for your randomity-you see, you’re avoiding being wrong all the time, which means to say, you’ve chosen wrongness for your randomity, which of course means it’ll kick your teeth in. So we’re right there in about the highest echelon of knowingness and beingness and doingness and so forth. It’s right up there on rightness and wrongness.

Male voice: Mm-hm.

Now, how do you do the technique? You just have the guy walk around and postulate that he’s now going to find something wrong in an area and then he finds something wrong in that area. And then he postulates he’s going to find something wrong in another area and he finds something wrong in that area.

All right. Now just look through all of those walls and look through everything there is and see nothing but black space out in front of you with your MEST eyes.2о812 January 1954

Now, there’s a method of running it in a bracket. You have him postulate that somebody else that’s in front of him is going to find something wrong in that area and then he lets this other person find something wrong in the area and so forth.

I said “black space” but if you’ll just look through everything, you’ll see blackness.

But actually, in its most elementary form, you will find it quite workable. He just walks around and he decides he’s going to find something wrong in an area and then finds something wrong in the area. And after a while, his vision will probably go out of focus and all kinds of weird and peculiar things will start to occur. And then everything will get kind of dull and flat and he doesn’t find anything really wrong in the area.

I don’t have to tell you, you’ll see blackness.

And don’t make the mistake of trying to get him to find something right in the area-the devil with the dichotomy. You could run him to death because you pay too much attention to dichotomies, you know, you get a guy into flows-because flows go both ways. The dickens with flows, let’s just invalidate that fact.

Now stop your vision on that blackness.

And the other thing is, as you go on with this, is to have him find false wrongnesses. Have him decide unreasonable wrongnesses rather than reasonable wrongnesses. Sooner or later, he will gradually work into where he’s discovering unreasonable wrongnesses-you know, it’ll become funny to him after a while. He can get so he can reject a wrongness. But every wrongness moves in on him, and the symbols which he cannot reject are wrong symbols.

Now stop your vision on it again-way out there-а thousand miles or so.

And that’s all psychotherapy is trying to do is to get the wrong symbols out of somebody’s mind and get him to reject these wrong symbols. Do you see that? He’s trying to reject the wrong symbols which have moved in on him. You know “Mother is hate” or “Mother is sexual excitement.” Psychoanalysis. Well, you’re trying to move this symbol out. All you’re trying to handle is wrong symbols, so make the guy find them. Make him postulate he’s going to and then make him locate them.

And stop your vision on it again.

You could carry this psychotherapy on, by the way, for fifty hours. Never without benefit to the preclear-always with benefit. You’d just be fascinated with it-how much he can go. And there we have not only covered psychoanalysis, we’ve given you the entire solution to psychotherapy. So you practice it and you will find that out.

And again, stop your vision on it.

Okay. Let’s take a ten-minute break.

Now, get how true it is that you are seeing blackness. Stop your vision on it again. Must be seeing blackness, it’s blackness and it’s stopping your vision, isn’t it?

All right. Let’s look all the way out there and get your vision stopped on the blackness.

Now get your vision stopped by that blackness again.

Now get how true that blackness must be, because it’s stopping your vision, it must be there.

All right. Now look right on through it.

Look right on through it.

Those of you having difficulty, then bore a hole-get an earth borer or a vision borer or something and send it out there and have it bore a hole straight on through so you can look through the hole and don’t see blackness.

All right. Now stop your vision on the front wall again.

Exteriorization: Lecture and Demonstration

You feel a little constricted all of a sudden?

Female voice: Yeah.

Well...

Female voice: Push it back.

Maybe you don’t feel quite so big or tough.

All right. Now let’s put a wall one foot from in front of your face.

Now stop your vision on it.

Stop your vision on this wall a foot from your face.

Now stop your vision on it with a characteristic.

Now stop your vision on it very solidly.

Now stop your vision on this wall a foot from your face and flinch from it.

Now stop your vision on it and flinch from it.

Now get how surprising it is that that wall is appearing there.

Get “This is a very surprising wall, how did it get there?” Well, get how phenomenal this is.

And there it is.

Female voice: Exactly.

Okay. Let’s stop your vision on that wall a foot from your face again.

And let’s stop your vision on it solidly.

And now let’s push it away with your vision.

Push hard on it with your vision-that wall a foot in front of your face-just push hard on it with your vision.

Now determine that you’re going to move it away.

All right. Now determine that it’s come back again and you’re going to move it away.

Now just look through it and see the front wall of the room.

Look through it and see the front wall of the room.

[pounding] Get how nice that front wall is.

Now get how nice it is of the front wall to tell you where you are.

Now have it identify you and call you by name.

Okay. Did you learn anything about perception? Hmm? You get a little something about perception?

Well, now if you want to keep up that exercise a lot longer than I’m willing to sit here and run it, I mean, it’s just for a demonstration—you could move a preclear straight into the effort band. And I dare say a few of you felt like you were being moved into the effort band.

Did you get that feeling?

Audience: Mm-hm.

Well, you see the idiocy of moving the wall that’s in front of your face? You get that as actually an idiotic thing to try to do? To move that wall in front of your face? Well, it’s gone right now-should be. It’s gone if you looked through it.

Well, how do you look through it? You simply look through it by saying, “I’m now looking through it.” That’s awfully simple, isn’t it?

Similarly, grabbing on to things and letting go of them, when done by effort (you know, you grab on to something and then you let go of the something, with effort), is equally idiotic. And you will find a great many preclears theta-wise will exteriorize, grab ahold of something and then try to let go of it.

How do they try to let go of it? They try to let go of it by unfastening the beam from it that they have attached to it. You see that? They try to unfasten it, as though it had fasteners or so on. They mock-up a hand or something and they close this over something and then they try, with motion, to free it off of the object which they have grasped. Well, this is fantastic and fabulous. Because the only way they’ll get it off is just saying, “I am now letting go of it” or to feel straight through it.

One of the best ways to let go of anything is just to push right on through it, with a beam, as a thetan. You say, “Now, I’m going to let go of it.” If you have an inclination to stick to it, why, just push through it and feel another somethingness just beyond it It won’t be there anymore. Because stopping effort is actually condensed stopping perception. You see, perception is just fewer particles than effort. Effort is a heavier mass of particles, that’s all.

And so, you try to handle particles by pushing particles, you get the automaticity agreement on which the MEST universe is based: that particles move by pushing particles or by pulling particles or by particles influencing particles. And that’s the only way you could set up the machine so it would keep on running, by the way. You could rack your brains in vain to find out how you would get something to run totally automatic and it would certainly have to move by its own volition, wouldn’t it?

So if something were to move by its own volition, it could only move by its own substance and will and if its will merely consisted of particles and the laws of particles themselves, then it could only move or change by the laws of particles themselves. And so you get conservation of energy.

Conservation of energy would be, in itself, the end product of anything that was set up of particles, unless you came along and looked through it, having set it up.

Now, there’s the fellow who can walk through a wall. You know, he just gets up with his body and walks through a wall. There’s a fellow who can levitate, you know, he just goes off the deck. Well, he certainly had better get a good idea of how he’s perceiving a body and a good idea of his perception agreements with others before he does this.

Now, people who aren’t dug down into it or mired into perception agreements don’t have any difficulty doing this. But those who have agreed and agreed and agreed and agreed and agreed that particles are particles, and only particles can move particles, thereafter themselves begin to act like a particle, which is to say, they don’t walk through a wall. Particles don’t go through walls, so therefore they can’t go through a wall. Well, they’ve agreed they’re a particle.

Another symptom of this is they have agreed that they are a symbol. Now, when you defined a symbol some time ago, you remember now, that a symbol was an idea which was enwrapped in a mass of energy which had mobility. Remember that?

Female voice: Mm-hm.

Well, that defines a particle, too, doesn’t it?

Male voice:Quite amazing.

You say, “This is a particle of sodium.” Well, sodium carries with it a certain idea, it has a chemical idea. It will do various things chemically. And then you can be very learned and come along and examine it and discover what idea is concealed within it. Now, this is very, very fine, I mean, it’s sort of a cone inverting in order to study the fact that it is a cone. After you’ve set this particle of sodium up and you’ve agreed that it is sodium and you have agreed then, immediately, out of your own automaticity, that it has certain properties, then you go back and discover what properties the sodium has in order to separate the sodium.

Well, you get so arduously involved in particles acting on particles that you forget, very easily, that all you had to say was “There is some sodium, now it will explode.” AU you had to do was fix the idea of an explosion inside a particle and you would have had a chemical that would explode.

Or we fix a particle there which has the idea of-it has in it the postulate that it can absorb or put into solution other particles. You have a solvent in other words, this is a solvent particle. It doesn’t have to have a position on the valence chart but, to put it in there thoroughly, it has to be in agreement with those things on which it’s going to operate and act, at least temporarily, but it doesn’t have to knot» more than that.

Now, what I’m trying to do with “y’all” is to give you a clear enough view, on a simple enough plane so that you’ll actually unknow data and perform on basic law. You see that? And your letting-go process is letting go of data. I’m not, contrary to what you think, trying to fill your minds with data. I’m trying to demonstrate to you that a lot of the data which you have has a common denominator. By giving you various patterns and comparisons and so forth, you see here that a lot of data has a common denominator and therefore is kind of useless as a big class of stuff which has enormous importance and authority over you. I’m trying to give you authority over data, authority over symbols, rather than simply knock apart all symbols.

When you figure out the amount of bank you’re feeding, automatically, in order to have the amount of stuff around you that you have and with the amount of things that you can agree with and so on, why, don’t then ask yourself why you don’t appear to be very powerful. Because if you’ve granted power to everything under the sun and it has never turned around and granted any power to you, at least you have a stuck flow.

So, let’s show you another very basic process.

Let’s get the upper right-hand corner of the room up here, let’s have it grant you power-you, a thetan.

Now have the upper left-hand corner grant you power.

Now let’s have the floor grant you strength.

Now let’s you grant the Sun power.

Now let’s you grant these walls the ability to remain in the shape of a parallelepiped, which is what the shape is here.

Now let’s grant the floor the right to be flat.

Let’s grant the ceiling the right to be a ceiling.

Let’s get the lamps-you grant the lamps the right to shine and light up the room.

Now let’s do that one again. Let’s grant those lamps the right to light up the room.

And let’s do that again, let’s grant the lamps the right to light up the room.

Let’s do it again.

And let’s do it again.

Now let’s grant those lamps the right to light up the room.

Exteriorization: Lecture and Demonstration215

Now let’s forget that we have.

Now let’s grant the lamps the right to light up the room.

And forget that we have.

Now let’s grant each one of those lights the right to light up the room-all four of them separately, one at a time-and then forget that we have, each one.

Do it again, in rotation.

Let’s do it again.

Let’s do it again.

Let’s do it again.

Let’s do it again.

Let’s do it again.

Let’s do it again.

Let’s do it again.

And let’s do it again.

Now let’s grant them, one after the other, the right to light up the room for other people.

And continue it.

Now let’s grant each one in rotation the right to light up the room for other people and then each time we grant it, then postulate that we’ve now forgotten it.

Just go around the four and start back at the first one again, go around.

Now let’s grant other people the right to grant the right for the lamps to shine.

Pick out specific other people present.

All right. Now, let’s pick out specific people present to grant you the right to grant those lamps the right to shine.

voice: Uh-uh.

Somebody says he wouldn’t do it.

Person after person.

All right. Now, let’s you grant those lamps the right to shine and then forget you’ve done it.

Now grant the power company the right to put juice in to get the lamps to shine.

Now grant the mining company the right to dig up fuel for the power company to use to grant the lights to shine.

Now grant the Sun the right to deposit fuel in the earth for the mining company to dig up, to sell to the power company to burn, to grant the right for the lamps to shine.

Now grant the Sun the right to shine.

And grant Earth and the Sun the right to have space between them.

Now grant to somebody else the right to grant to the Sun and Earth the right to have space between them.

And just pick various other people, each one.

All right. Now pick out other specific people present to grant you the right to grant the Sun and Earth the right to have space between them.

You okay? Okay.

Audience: [various responses] Yeah!

Male voice: The Sun came out.

The Sun came out, huh?

Audience: Yeah.

Have you had any perception change?

Audience: [various responses]

Uh-huh. Anybody been left blind or anything?

Audience: [various responses]

All right. Anybody’s perception better than it was?

Audience: Oh, yes.

Okay.

Why don’t you be a thousand miles back of your chair.

Now grant your right to your body to be a thousand miles in front of you.

Now have your body grant the right to you to be a thousand miles in back of it.

Now pick out somebody else to grant you the right to be a thousand miles in back of your body.

And just pick out other people. Same thing.

Now pick out other people in this group to grant you the right to be absolved from all responsibility in case something happens to your body while you’re a thousand miles behind it.

All right. Now grant this right to certain other people in the group.

Now grant the right to certain members of the group to be free.

Now get certain members of the group granting you the right to be free.

Now get certain people in the group granting the right to certain other specific people in the group, to be free.

Now have certain people in the group grant you personally, as a thetan, the right to survive.

Now you grant certain people in the group the right to survive, as thetans. Now have certain thetans in the group specifically granting certain other thetans in the group the right to survive.

Okay. Be a thousand miles behind your body. Grant your body the right to be a thousand miles in front of you.

Now grant other people present the right to be a thousand miles in front of you.

Okay. Now, be where you please.

Contact the two back corners of the room and find no corners.

Now put a couple of corners about a thousand miles out and find those.

Okay. Be where you please.

End of session.

Okay, now what’s the score here? Anybody exteriorize with a little more certainty? A tiny bit more certainty? Good.

Yeah?

Female voice: Aren’t they exteriorizing when they get the feeling of being out and then all of a sudden, boom, their body is there? What’s that? Does that mean they snap back into the body?

Well, you’ve hit a line of some sort.

Femalevoice: Well,lsnappedinandlfeltlikelwasoutand, boom, my whole body was there, boom! Backin.

That’s what we call the “yo-yo effect.”

Female voice: Yeah. I get what it means.

You get out to a certain distance, then energize some lines and they collapse.

Female voice: Uh-huh.

Body must have a somatic you’re triggering.

Female voice: Yeah.

What’s the somatic you’re triggering?

Female voice: Well, it runs from here right down to the bottom of the spine.

Well, that’s fine. Put a gold ribbon from a hundred feet behind you to your body.

Female voice: Okay.

Put another one there.

Female voice: Mm-hm.

Throw it away.

Female voice: Mm-hm.

Put another gold ribbon from a hundred feet behind you to your body.

Female voice: Mm-hm.

Throw it away.

Female voice: Yeah.

Another one.

Throw it away.

Female voice: Yeah.

Another one.

Female voice: All right.

Throw it away.

Be five feet behind your chair.

Female voice: Well, I have gold ribbons.

Throw it away.

Female voice: Mm-hm.

Now be five feet behind your chair.

Female voice: I have a feeling of breeziness in back.

You still yo-yoing?

Female voice: No, I didn't snap.

Didn’t snap. All right. Let’s put another gold ribbon from five feet back of your body to the back of your body and connect it this time. Wrap it around your neck or something.

Female voice: Ifeel like the body is submerged in a burningfluid of some kind.

Okay.

Now let’s wrap another gold ribbon-a very thick one this time, from five feet back of your body to around your neck.

Female voice: Okay.

Now let’s put a dot of light at the far end of it.

Female voice: Uh-huh.

Now let’s grant beingness to the dot of light at the far end.

Female voice: Uh-huh.

Now let’s be at the far end.

Female voice: Hm.

Did you make it?

Female voice: I hear a bone cracking there in the head.

Yeah, all right. Let’s be five feet back there.

Female voice: Okay.

Now let’s put a burning body, flames and all, out in front of you.

Female voice: Uh-huh.

Throw it away and put another one there.

Female voice: Uh-huh.

Throw it away and put another one there.

Female voice: Uh-huh.

Throw it away and put another one there.

Female voice: Uh-huh.

Exteriorization: Lecture and Demonstration Throw it away and put another one there.

Female voice: Uh-huh.

Throw it away and put another one there.

Female voice: Mm-hm.

Throw it away and put another one there.

Female voice: Mm-hm.

Throw it away and put another one there.

Female voice: Yeah.

Get it burned to a crisp now.

Female voice: Yeah.

Okay, now let’s be five feet back there.

Female voice: Uh-huh.

Now pat the body on the head and say, “Poor body.”

Female voice: Uh-huh.

Okay.

Female voice: Mm-hm.

Be where you please.

Female voice: Thank you.

4 You bet.

This yo-yo effect is just-there’s a constant somatic on the body, you see? And every time somebody goes outside, it requires a little different line setup, he’s using lines on the body, you see? And so it energizes the lines and in he comes.

I should say something about that right now. There are two types of lines that are used, one is a pressor line and the other’s a tractor line.

Now, a tractor is a condensing or collapsing line. See, a tractor, if energized, would bring two points together. A and В would get closer together if a tractor line were between A and B.

A pressor line, if energized, would put A and В further apart. And a thetan, at this stage of the game, has gotten sloppy about what kind of lines he uses. He just puts on a line and he leaves it up to automaticity to whether it’s a tractor beam or a pressor beam.

Now, the dispersal case that does a bunk for Arcturus is energizing a pressor beam which is extending, the moment it’s energized.

And a tractor-a fellow who is just sort of automatically putting a tractor beam on the body as he goes out of it or hits a tractor beam, of course, the moment that is energized, he slaps back into the body again. So he’s on a collapsed terminal basis. And snap, back he comes. All right.

Now, that’s the way you got into the body in the first place-you put a tractor beam on a body and the body felt pain and it energized and in you went. It moved you, you didn’t move it. All right.

This becomes an elementary problem, then, in whether A and В are being pushed apart or pulled together. Now, the yo-yo effect is the fellow who goes out and snaps in and goes out and snaps in and goes out and snaps in and goes out and snaps in and after a while, he gets discouraged and just stays in, unless he resolves it or it’s resolved for him.

Then the other fellow is the “do a bunk” case. The case that does a bunk simply keeps going, you see. You say, “Be three feet back of your head” and a couple of seconds later, as I say, he’s passing Arcturus-he’s on his way. Well, he’s hit a pressor beam setup rather than a tractor beam setup. And so, instead of slapping back into the body, he just continues on out of it, zoom!

Both of these are the inability of the thetan to position things in space from a stationary point. He can’t maintain his own stationariness-other things remain stationary, he doesn’t That’s the first problem wrong with it and the other is the simple mechanical problem that either one-whether he does a bunk for Arcturus or slaps back in-betokens a current and chronic somatic which the thetan is holding in abeyance. He’s holding both sides of every somatic, by the way.

But he’s holding this one off, he’s preventing something from happening, you see? And the second he’s five feet back of his head or three feet back of his chair or a thousand miles behind himself or something, he’s no longer actively engaged in keeping a somatic from occurring. So the somatic occurs at that moment, energizes the beam-you know, a round circuit back to-he energizes the beam and in he goes or out he rushes, whichever way it is. And both of those are the problem of a chronic somatic on the body, the body must at that moment be in pain. Got that?

You just simply solve the chronic somatic to some degree and your boy or your girl is immediately a little more stable. And you go on solving it on that basis and, pretty soon, all gets very smooth indeed. The mechanics of Theta Clearing are quite simple.

All right. As I was talking about before, who got a better exteriorization certainty?

Audience: [various responses]

Good.

And you notice, any one of these exercises is all pounding away at the same thing: we’re undoing the automaticity which keeps him nailed down in his head and holds him powerless.

Now, a lot of people have unmocking machinery which unmock them. “I’m not going to be here. I’m not going to be visible.” And you don’t have to really take much of this into account, but you can spot any of this machinery on an E-Meter. It’s fascinating what an E-Meter will do when it is fed, by the preclear himself, automatic machinery which he guesses might be around. But he won’t look at automatic machinery which is completely collapsed upon him.

Now, the individual that’s tried to avoid terminal В or terminal E on the communication line-the individual who has tried to avoid this, prevented it from happening, has of course had it collapse upon him, because the only thing that’s ever going to keep it away from him is him. So the fellow who is trying to keep it from collapsing upon him is trying to move it away or hold it away.

Well, he can postulate it away, but he can’t hold it away. Because energy-the second that you use energy to handle energy, you’re into the mass agreement of the MEST universe. Well, you can get into it and get out of it with great ease when you know what you’re doing. But the initial stages of the game when the fellow is in the body, dependent upon the body, you ask him to separate the two terminals-one, himself, a thetan with mass, and a body with mass—and he can’t impose space upon two terminals, boww!

Well now, it’s a funny thing, but one of the postulates solved when run in a bracket, that does a lot for this, is quite simple-it’s, “It’s impossible to communicate.” Or “All communications are on the same point” Now, both of those assist exteriorization, both of them.

Let’s have a guy just mock-up or get the idea of a flock of Western Union messages all on the same spindle and keep adding messages to the spindle. Then have him add a message from New York which is received in San Francisco. And have him compound this by putting New York on the spindle and San Francisco on the spindle. Make him scramble the geographical locations of Earth. Make him put the Washington Monument on the Empire State Building.

Now, there are many techniques which do this covertly. The best of them are those which don’t do it covertly, they simply do it.

I’ll give you an example of that now.

Pick up San Francisco and stack it on New York.

Now pick up Washington, DC and stack it on New York.

Now stack Chicago on New York.

Now Los Angeles on New York.

Now let’s take the whole pile and put them on Reno.

Now let’s put that whole pile on Seattle.

Now let’s take Alaska and put it on top of the pile.

Now let’s take Florida and put it on top of the pile.

Now let’s let go of the pile.

Now let’s be very orderly and put them all back in their proper positions.

Male voice: They snap back in theirproper positions.

Well, that’s good. Put them all in the pile again and make them snap back into their proper positions, see.

Now put them all in a pile again and put them back in their proper positions.

A beautiful example of the automaticity of terminals he just brought up: they all snap back to their proper positions. Well, what snapped them? Well, the only guy there is-that’s a beautiful motto for you, by the way: the only person sitting there is the preclear. All else is dross and delusion. After he gets to be an Operating Thetan, it becomes rather questionable ■who is sitting there, but that’s all right. Okay?

Female voice: Uh-huh.

Okay. The collapsing terminal effect: “I cannot communicate” is both terminals are on the same unit. Or they are so infinitely wide apart that we couldn’t possibly bring them together or stretch a line between them. See, the tractor beam and the pressor beam.

Now, do you know that there are some thetans so far from a body that are running it-I know somebody present is going to categorize himself incorrectly in this category-they are so far from the body, they are so infinitely far from the body, so many billions of light-years from the body that it’s almost an incalculable distance, running it. They can’t get any closer. They have a funny feeling about it, they don’t particularly like it.

They are in the exact reverse condition of the fellow nailed in a body. Now, just as a fellow can be nailed in a body and doesn’t know it, so can a fellow be nailed a thousand light-years out there and not know it. But sooner or later, you’ll run in to an incident-the fellow will suddenly remember it or something-where he was a long way from the body and he went down to rescue it, something on this order.

In other words, it’s just as peculiar to be pried and debarred out of a body as it is to be nailed down in one, and both conditions can exist. Between the two, however, the most frequent one is the fellow who is nailed down in one and that is so much more often the case that you can almost neglect the other condition.

All right. Exteriorization, as a problem, is an interesting problem in automaticities. And the automaticities most intimately concern communication terminals and masses, that’s the most fascinating of them.

Now, if you could get somebody to disabuse himself of the need of mass, that alone will solve a lot of exteriorizations. But if you get over the balderdash and the mumbo-jumbo about it, you’ll find out the body is a mass. It’s a very heavy symbol. And it’s just a mass and it’s only a problem in masses and it, unfortunately, is both ends of a communication line, it outputs and inputs.

Now, I want to say something about exteriorization. Sometimes you’ll have to exteriorize 7 the guy from several actual bodies. He’s holding on to old energy masses, he’s making these masses all the time, he has automaticities that do this.

And as a matter of fact, you can put a thetan in intimate contact with the masses which are making the other things in the universe, so that he can perceive them too.

For instance, you could put him in contact with the ridge, the floating ridge, which makes fish. This has a practical use, by the way. The fellow eats some bad fish-well, let’s unmock the communication lines to that ridge. And if you strike those communication lines off, the bad fish will no longer make him sick. This sounds very peculiar, maybe, but it has its uses.

Well, it goes even further, but I won’t stretch your credulity there, you can hit the masses that make mountains. And that’s what old Mohammed was trying to stumble around and do. And he’d lost the knack. He was right on the groove, he was in there on the right beat, but it was-the song was just a little old for him and he didn’t quite get the notes.

Instead of standing there looking at the mountain saying, “It will now move,” he should have gone and found the ridge that perpetually recreates mountains (to which he had agreed and which he had a separate mock-up running for) and simply altered that agreement and mock-up.

But he’d have had to have altered the ridge, in terms of agreement with some other people, in order to have gotten the mountain to move perceptically so that the troops could have seen it too.

But this is a simple and elementary problem in Theta Clearing-getting masses to move.

Now, it’s a horrible thought to a thetan, sometime, who is intimately pushing on walls and beating on tables and pounding on his own head and doing other things, that he actually isn’t in contact with a body at all. It’s really much harder to stay in one than get out of one. I’ve exteriorized somebody very rarely (this is not a recommended procedure), merely by making him go outside and then have him stay still-set the body walking and have him stay still. And the body will walk away from him. You can do this with a person who has already been Theta Cleared and he gets a heck of a kick out of it. It’s an SOP 8-0 exercise. But you can-in just exteriorizing people-you can sometimes exteriorize them, just by doing this. You can also make them step back while still in the body and have the body still in front of them-you know, sort of a Mock-up Process.

The most horrible thing you can do to some of the cases that are having trouble-it won’t be very efficacious but-is to have them mock-up the body in front of them and then have the mock-up go through certain motions and have them repeat the motions with the body they’re in. And have them walk the mock-up in front of them forward and walk the mock-up in front of them backwards, all the time aping its motions with their own body. Oh, they get sick and dizzy and so forth because you’ve arbitrarily made them set up a perfect communication system, you see? Here are two bodies and one is doing one thing and the other is doing something.

Automaticity and communication, as you can well guess now-now, you tell me, do those things have an intimate connection? Do they? You damn well couldn’t have an automatic machine unless you had a communication line to it, could you? So the fellow who’s having communication trouble is also having automaticity trouble, isn’t he? And where does the trouble lie? Well, Mr. Anthony, it lies right straight on the communication line. The terminals of that line are too close together. The fellow has become his own automatic machine or some damn foolishness, see? You don’t have to take this apart very much in terms of anatomy, but you’d better know its basic anatomy, which is to say, he’s collapsed terminals with his automatic machinery.

Now, the other fellow who is in horrible condition, who suddenly loses his memory and so forth, has a pressor communication system to his automatic memory machine. Get that pressor beam again. Instead of it throwing him off to Arcturus, it throws the machine off to Arcturus. All of a sudden, his memory is in Arcturus and he has amnesia, but he can’t get a communication on that line anymore.

When a person sets up his memory to be automatic, he’s in a wonderful condition.

Now, the person who is depending upon the facsimile to tell him what happened-Book One aside-I don’t mind being wrong, unlike some people I know. The automaticity of the facsimile appearing when you think the thought is the most chronic eidetic automaticity, that is the eidetic automaticity. And the way you do this-though you can solve this, by the way, you can just sit down and arduously solve it. Like this-there may be faster ways to do it, but this one is very certain, it does solve it. You have the fellow think, for instance, of a letter and then have him put the letter in front of his face. A person who is depending upon eidetic recall: you have him think of a letter and put a letter in front of his face. Then you have him think of an autobus and put an autobus in front of his face. Think of a cat and put a cat in front of his face. Think of a dog and put a dog in front of his face. Think of an orange and put an apple in front of his face. Then get how wrong he is. And then think of the big hotel over here and put a small hotel in front of his face. Get him over having to be so right about the machine. It will make him laugh, it will make him spring it, make him release it.

Anybody doing that, by the way? You just think of something and get the picture. Think of something and get the picture. Think of something and get the picture.

Well, just try this right now:

Think of a cat and get a cat.

Now let go of that.

And think of a dog and get a dog.

Now say, “I am going to get a horse” and get a horse.

Now, did you get a horse by the automatic machine before you could get one there?

Female voice: No, that works.

Second female voice: It seemed a little different when I’m going like that.

Well, the point of it is here, is the preclear is always running slower than his automatic machinery, just as the worker in a society is always running slower than the military or the police.

You see, a person who sets up automatic machinery, inevitably, afterwards, has less power under his own grasp, so of course he’s slower.

So you take the young piano player who sets it up at the age of ten-the scales and so forth-by the time he’s forty, why, he’s got a set-up automaticity on scales, there, which is quite fast But don’t ask him all of a sudden, “How do you run those scales so fast?” Because he’ll fly into a rage or go to pieces or won’t really be able to run scales or something of the sort.

Actually, at ten or at forty, he should simply have been able to run scales. The fastest you’ll ever get is when you're doing it. All right.

Now naturally, that machine is quicker than you are. So let’s be quicker than the machine now.

All right, let’s think of a cow and get a cow.

Now let go of that and say, “I want to remember a car” and get a cat.

Let go of that and say, “I want to remember the sky” and get the Earth.

Female voice: The sky clicked in before I could get the Earth.

Well, just get the Earth there, anyhow. Just ignore the machine. And get how valid you are.

Female voice: Mm-hm.

All right. Now think of an orange and get an orange and get how cute it is of you to do this.

Audience: [various responses]

Now think of a cat and get a cat and think how cute it is of you not to have let go of the orange.

Audience: [laughter]''''Now think of a cow and get a cow and think how cute it is of you to have a cat and the orange.

Now look at all you’ve got there.

Now look straight through it and see the floor.

Remember when I told you to look at the wall up here and see the wall on the other side of it?

Audience: Mm-hm.

Same way with these machines. If you stop your vision on the machine facsimile, of course it’s a very valid facsimile. But if you don’t stop your vision on it, it isn’t. So this time I’m going to ask you to look a foot beyond the picture.

Think of a cat and just look a foot beyond the picture-not at a cat or anything, just look beyond the picture.

All right. Think of a cow.

Think of a horse.

Think of a restaurant.

Think of a hat.

Now, are your pictures as clear as they were?

Audience: Not bad.

They’re getting more clear.

Audience: Yeah.Exteriorization: Lecture and Demonstration

Well, that s fine. Some people go through that hump.

All right. Now get a chair and then think of a chair.

Now let go of that. And get a bulletin board and think of a bulletin board.

Now let go of that. And get a table and then think of a table. (This is memory running you.)

All right. Let go of that. And get a car and then think of a car.

Let go of that. And get a house and then think of a house.

Let go of that. And get a person and think of this person.

Let go of that. And get another person and then think of this person.

Let go of that. And get another person and think of this person.

Now think of a person and look straight through the person.

Get another person and look through any picture you get.

Now you get a picture of a person that you think of, much further away from you than your automatic picture is.

Now think of a person.

Let go of that. And think of another person.

Get these pictures further away than the automatic picture.

And you look at your picture-the new picture you just put there, see. Just ignore that other picture.

All right. Let go of that. And get a cat.

And let go of that. And get a car.

Okay. What’s happening with these pictures? Well, let’s make a test of it.

Think of a bulletin board.

Do you get and then not get a bulletin board?

Audience: Yes. [various responses]

Automatically?

Male voice: I have to put it out there first.

You had to put it there? You didn’t get an automatic bulletin board?

Male voice: At first I did and it went out.

Oh, and you put one there?

Male voice: Yeah, Iput it where I wanted it and looked through it.

Okay. Now, we just want to find out what’s happening to eidetic recall here, see.

All right. Now let’s get a bulletin board.

Think of a bulletin board, get a bulletin board.

Think of another bulletin board and get a bulletin board.

Exteriorization: Lecture and Demonstration

Just said “another”-think of the “same” bulletin board.

Female voice: All right.

Think of the same bulletin board and put it up there again.

Throw it away. Think of a bulletin board and get a bulletin board and throw it away.

Think of a bulletin board, get a bulletin board and throw it away.

Think of a cat, get a cat, throw it away.

Think of a cat, get the same cat and throw it away.

Think of a cat, get the same cat and throw it away.

Think of a cat, get the same cat and throw it away.

All right. Think of a horse.

Put a picture of a horse there.

Okay, throw that away.

Now think of a stove. What happened?

Female voice: It just doesn ’t make any sense. . .

You getting pictures now?

Female voice: I can’t see them . ..

Audience: Yes.

Female voice:. .. I can’t even think of any without seeing it instantaneously.

Are you seeing it very well instantaneously?

Female voice: Yes.

Oh, eidetic recall is working better now?

Audience: Yes.

Well, what do you know! What do you know. It’s working better?

Female voice: Yeah.

Otherwise, we’re not influencing the machine any.

Female voice: Mm-hm. It is getting better.

It’s getting good and fast, huh?

Female voice: Mm-hm. Good andfast and good and clear- 3-D.

Getting better, huh?

Female voice: Mm-hm.

All right. Think of a textbook and get a textbook.

Now put another textbook there, shoving the first one out.

Female voice: Uh-huh.

And another textbook there.

Female voice: Uh-huh.

And another one there.

Female voice: Uh-huh.

And another one there, just letting the pieces fall where they may.

Female voice: Uh-huh.

And another one there.

Female voice: Uh-huh.

Now think of a textbook and get another textbook there.

Now think of a textbook and get two textbooks.

Throw it away. Think of a textbook, get two textbooks and throw them away.

Think of a textbook and get two textbooks and throw them away.

Think of a textbook, get two textbooks and throw them away.

Okay. Throw anything away you’ve got there.

Now think of a hat.

Picture of a hat bounce up at you?

Audience: Uh-huh.

Did you get immediately this picture of this hat?

Audience: [various responses]

Good. What are we doing-building some eidetic recall here in the rest of the people? What’s you doing, wakening up the old machine?

Male voice: Yeah.

You very often wake it up and, boy, they kick into a roaring activity before they go on out.

So let’s just think of a hat and get a hat.

Female voice: It’s slowing down now.

Oh, all right. Just throw that away and think of a hat and get a hat.

Throw that away. Now think of a picture and get a picture.

Female voice: Mm-hm.

Throw that away.

Think of a picture and get a picture.

Audience: Mmm.

Female voice: Mm-hm.

Okay. Think of a somatic and get a somatic.

Throw it away-let go of it.

Exteriorization: Lecture and Demonstration

Now think of a somatic and get a somatic.

Let go of it. Think of a somatic and get a somatic.

Audience: [coughing]

Let go of it. Think of a somatic and let go of a somatic.

Audience: [coughing]

All right. Think of a somatic and get a somatic.

Audience: [coughing]

Throw it away. Now, think of an aberration and get an aberration.

Audience: [coughing yawning]

Let go of it. Think of another aberration and get an aberration.

Audience: [coughing]

Let go of it. Think of an aberration and get an aberration.

Audience: [coughing yawning]

Throw it away. Think of an aberration and get an aberration.

Audience: [coughing]

And you back there, you think of a cough and get a cough.

Throw it away. All right.

Now think of an aberration and get an aberration.

Audience: [coughing]

Throw it away. Now, think of a nice gruesome aberration and get it

Audience: [coughing]

Throw it away. Think of an illness and get an illness.

Audience: [coughing yawning]

Throw it away. Think of another illness and get it.

Audience: [coughing]

Throw it away. Think of another one and get it.

Throw it away. Think of another illness and get an illness.

Throw it away.

Think of an illness and get an illness. Throw it away.

Audience: [coughing]

Think of an illness and get an illness. Throw it away.

Any aftereffects occur from that, this is the process that gets rid of • Think of a somatic and get a somatic.

Audience: [yawning]

Exteriorization: Lecture and Demonstration

Throw it away. Think of another person having a somatic and you get it.

Throw it away. Think of another person having a somatic and you get it

Audience: [yawning]

Throw it away. Think of another person having a somatic, you get it.

Audience: [yawning]

Throw it away.

Think of a somatic and get a somatic. Throw it away.

Okay, think of a picture and get a picture.

Throw it away. Think of a picture, get a picture.

Throw it away.

Okay, think of a hat and get a hat.

Throw it away. Now think of a hat and get a hat and look through it.

All right. Think of a hat and get a trai л

Look through it.

Think of hair and get shoes.

Look through them.

Think of being wrong and be right. Let go of that.

Think of being right and be wrong. Let go of it.

Think of everything disappearing. Have it disappear.

Get it back again and think of everything disappearing and have it disappear.

And get it back again.

Think of you being gone.

And be gone.

Get it back again.

Think of you being present and be present.

Think of you being present and be present.

Think of you being in present time and be in present time.

Think of you being in present time and be in present time.

Think of somebody else being in present time and have them be in present time.

Okay. Now, how did you make out?

Now, let’s make a test on this eidetic recall again. Just test out your eidetic recall now in the next couple of seconds.

How is it? Worse? Better? Same?

Female voice: I thought of a cat and 1 got a horse. [laughter]

It’s fouled up?

Female voice: Yeah.

Oh, that’s too bad.

Female voice: I’ve been wrong.

You mean it isn’t being accurate anymore?

Female voice: Yeah.

Hmm.

Now think of a disaster and get a disaster.

Think of being wrong and be wrong.

Now think of being right and be right. Now, think of being right again and be right Okay. Now, check your eidetic recall again.

Did it work?

Female voice: I had to put the cat there myself!

Aw, tough! [laughter]

How is yours handling?

Female voice: It shifted. Sometimes it’s all right and then it ran away a bit. You know ...

All right.

Think of a horse and then jump up in front of you as a horse.

Female voice: The horse jump up in front of you?

You be the picture of the horse that jumps up in front of you now.

Got that?

Female voice: Yeah.

All right. Throw that away. You can be yourself again.

All right. Now think of a cat and then be a cat-picture of a cat in front of you. Now let’s be a machine that just deals out pictures and just anxiously sit there and wait for somebody to think of something so you can deal them a picture. Now just be that machine there, dealing pictures of horses and cats and so forth and get very serious about it. Just deal them up pictures in all directions there-hand out pictures, pictures.

And get how proud this makes you.

And get how mischievous this is of you.

And get how serious all this is.

And hand out some more pictures.

Okay. Be yourself.

Those are various methods used to untrigger automaticity.

Now, let’s test out eidetic recall again. Test it out.

You have to give yourselves a picture now? Or ...

Female voice: Mm-hm. It’s not automatic anymore.

That’s right and that is as it should be.

Female voice: Oh.

Second Female voice: 1 almost got it.

Third Female voice: I had to build a cat that time.

Good! Good! Sooner or later, just to be colloquial, some of you “cookies” are going to find out that you put mock-ups together sort of with your bare hands.

You don’t say “cat” and then get a duplicate of the MEST universe.

You remember in the Doctorate tapes, I kept asking, “But where do the pearl buttons come from?” Hm? Remember? Well, that’s the question. And the question is answered-automaticity. But it’s answered when you can be the machine.

You can go, yourself, through the operations of the machine and so invalidate it out of existence by paralleling it-duplicate it and run it out. Or you can simply be the machine and perform its actions. See? You just be the machine and do whatever the machine is doing.

Now, I’ll show you how to handle these-you people, all too prone to test whether or not a process works by whether or not it kicks in your pain machine. You see that that’s a little bit idiotic? You shouldn’t have-you know, “It gave me a somatic so therefore I am getting along and my case is improving.” Well, sure enough it’s a communication change, but it’s rather unreasonable.

We’re running a process which puts terminals apart and the preclear gets a somatic. Well, this is whether or not his automatic machine for somatics is kicking on and off. See? I mean it’s an unreasonable assumption.

Gee, there’s an awfully dead silence follows that. What’s the matter?

Female voice: We’ve all got a pain-Гт sick.

All of you have been doing that, haven’t you?

Audience: Yes.

Well, that’s why I ran this last hour or so that I’ve been working on-is just to bring up to a large degree this point of you’ve got to postulate an effect to have an effect. Postulate any time an effect turns up automatically and if some effect is occurring automatically and continually and so forth, why, it started out originally because the preclear got into some kind of trouble or he couldn’t, so on, trust himself. You’ll find most preclears aren’t operating well because they can’t trust themselves.

Well, it’s rather interesting that they instinctively single this one out. They say they can’t trust other people and so forth, but if you barrel down the line and ask them real close, they’ll tell you, well, they can’t trust themselves. Well, if they can’t trust themselves, they are recognizing the fact that they are setting up their own automatic machinery.

Now, I’ve tried to show you that. Now, here’s a remedy for this automatic pain machine, is, “Now be a machine.” And when I say, “Be a machine,” I mean be a box of wheels and cogs and, you know, anything that’s a machine, you know?

Now be a machine and start dealing out somatics to a body.

Just go about it in a workmanlike, emotionless basis-just deal somatics out to the body at random.

All right. Now be yourself receiving somatics from a machine.

Now be the machine dealing out somatics to the body. (I don’t care whether these somatics are actual or just conceptual. I just want to get the point across.)

Now be yourself receiving somatics from the machine.

Now have the machine let go and you let go.

Okay, did you do that?

Well, you realize you depend on pain or somatics to tell you when to let go? And a preclear who can’t let go of things, like let go of bodies, is simply depending on his own automaticity to let go and it’s pain that tells him to let go and that’s his automatic warning signal, that’s called an automatic alarm system. So he knows something is happening because he gets an automatic alarm. So you know something is happening in your case because you get an automatic alarm. But what your auditor should know right at that juncture, and he should know very clearly indeed, is a very simple thing: that this preclear is depending upon an automatic alarm system rather than looking at his environment to find out if he’s going to get shot.

Now, you say it’s unreasonable to suppose that you should be able to see a four thousand, four hundred foot-per-second bullet coming in towards you, in time to move the body. That is unreasonable to suppose that, isn’t it? It’s even unreasonable to suppose that you will know that when you went around the corner, you would be hit by another car. That’s unreasonable to suppose that, isn’t it? Well, that’s the trouble with it, it’s “unreasonable.” And the individual who is depending upon reason isn’t depending on knowingness. Reason is a covert method of knowing.

All right. Let’s get prediction and we find out the individual can predict. But let’s just take lookingness and we find out that the individual who can’t see a bullet coming in at forty-four hundred feet-per-second, dragging its heels, loafing on the way, hitting air friction the whole time and it’s only traveling ten feet and you mean to tell me that this character’s reaction time is going to be so slow that he cannot move his body aside a foot or two from the time that bullet leaves the muzzle of the rifle and arrives in the body.

And you’re going to tell me that this person is going to be in good shape, huh? Well, he’s in horrible condition.

How fast should your reaction time be? Your reaction time should be fast enough to unmaterialize and rematerialize a thousand miles away, instantaneously. You shoot at that, huh, instead of trying to get three feet back of your head and we’ll be making some progress around here.

Audience: Oh!

Let’s don’t move this body aside, let’s unmaterialize it and rematerialize it.

For instance, my maid can park a car in a parking lot-a car which never had a scratch on it-and can park it in the parking lot at the theater. (Never had any processing, she wouldn’t know what it was all about.) And she can actually park it there, see, and not-know that the car next to her was going to back out and smash in its left-hand rear spat. She would consider it unreasonable of you to assume that she wouldn’t know this. Well, it’s unreasonable of me not to know that she would take it down there and do that too. But the funny part of it is, I knew she would do that. And the funny part of it is, it doesn’t happen to be important if the left-hand rear spat of a car is pushed in, particularly if you’ve localized it to the spat. And if you’ll go out and look at that, you’ll find out that the spat is very carefully crushed, but nothing else is crushed. So she’s had her accident because she always knew she was going to have an accident, so we had to be right.

Well, out of such intricacies, we only get trouble if we consider that these things are terribly bad that happen. And do you know that if you prevented everything bad from happening across the length and breadth of the United States, you would get absolutely no change. You’d get nothing to prevent, nothing to crusade against, nothing to get mad about, nothing to get upset about and nothing to get interested in.

So the thing has two virtues. But when the virtue slumps over to a point where you depend entirely upon reason and it becomes “an Age of Reason”-which is an entirely covert age-and when it gets over to the point where nobody has enough freedom to have any fun, why then, we’d better balance the books the other way. And that’s precisely, really, what we’re doing. We’ll shove them over to a point where there’s a little more action envisioned.

Now, you can actually have a war with individuals who can dematerialize and rematerialize themselves a thousand miles away. Only I’m afraid the general staff would have to be a lot brainier than most general staffs. Eh? You can think of how you would campaign against such a set of troops. I myself would do it with women, [laughter] But boy, it’d be an interesting war.

Well, did you learn anything this morning?

Audience; [various responses]

Female voice: I learned I have a hell of an automatic machinery.

What is it?

Female voice: I’ve got to start to think that I’m going to think before I think and then I have to think that I have to repair the machine before I can recall what I just “thunk. ” [laughter]

Well, we have a little motto-we have a motto and it reads as follows: An automatic machinery is better suspected than not known, [laughter]

Okay. Is your case in any better condition?

Audience: Mm-hm.

Good.

Female voice: Definitely.

Good.

Now, when you are processing, you watch for these automaticities, huh? And you know now-I’ve been giving you the number of ways you undo them.

Now, for instance, Conway over here is fogging around about what she ought to do about this machine.

[to student] Now, what you do about this machine?

Female voice: I would recognize it’s a machine and have it to make her do things and her reverse machine do things and build a machine that would do things for her machine again.

Mm-hm, very good.

Female voice: Okay, and know the technique to make me do it.

Okay.

[to student] What would you do about it?

Male voice: Well, make the machine obey my orders, make it make me obey its orders. Then straightaway make it invisible, hide it, keep it there. Play around. . .

Okay.

Now, that which you can control you do not have to be afraid of. Isn’t that right? Female voice: Mm-hm.

Control is to start, stop and change. So you have another method of handling automatic machinery besides beingness. You can start one, slow it down, speed it up. For instance, if a person on eidetic recall was having an awful time-you know the things just kept popping up anyhow-and you’d been auditing them for this long time of about ten, fifteen minutes and you weren’t getting much change and so forth, why, just have him make them pop up faster, you know? And then make them pop up slower and then, like we did to these machines, you say, “Get an orange.” “Now think of an orange and get a picture of an apple.” Dzzzt! You changed the machine, you see?

Now, the change itself is start, stop and change. You can duplicate the machine, that’s one. Whole field there-duplicate it and be it; start it, stop it, change it; make it operate, make it operate doubly, make three machines operate when only one is supposed to be operating.

You can get an Operating Thetan, by the way, to create three consecutive buildings and be in them, three consecutive places, with three consecutive sets of furniture all, by the way, in the same space-which is quite a trick, you know? Simply because he just knows that they’re all in the same space and the conditions with which he’s setting up the situation is that all these three buildings are different buildings in different spaces which occupy the same space and that’s why he can differentiate between them so well, because they’re all occupying the same space. And they’re perfectly reasonable to him, because you see there’s nothing quite as reasonable as unreason.

Probably the wisest philosopher that ever wrote was Lewis Carroll, [laughter] Okay, let’s have lunch.