Thank you. I think it's highly probable at this time that we could do with a little less data and a little more processing. How about that?

The very remarkable progress which Dianetics and Scientology has made is apparently pretty well unprecedented now. But we must remember that we've had an awful lot of clever people associating with one another, doing things, demonstrating that things couldn't be done.

Audience: (applause)

We've had some cases around who are absolutely certain that they have been of no assistance whatsoever because they've just stuck, you know, right there: "Nothing's happening." Some of them have had this as a motto. (audience laughter) And having hung this motto high, they gave others something to shoot at.

Now, I've already given you some example of the highest echelon in significance processing, which is Meaningness Processing. Meaningness Processing. We ran that day before yesterday, remember?

And most of these cases at this time, I am happy to announce to this congress, have been shot down. That's very remarkable. I know of very few of these hold-out cases — matter of fact, I don't know of any of these hold-out cases — who have experienced no change or betterment from processing. I don't know of any now.

Now, in running this process it is quite necessary to understand that the meaning one is to assign is preferably new, different and strange — preferably.

We had a very famous one. I'm looking at one of his auditors right now. And this case was in black basalt. It was not a case of energy deposits; it was a case of black mass deposits. And auditors chipped away and the guy got better and he acted better, but he did not know he was any better. And he went on like this for a long time — from 1952 to early 1955. And that's a long time for auditors now and then to take a run down, and break out a hammer and a chisel, and see if they couldn't get him a little bit more pleasantly situated, at least, in this black mass.

In other words, ask you to have the wall up there assign some meaning and you just sit there and say — have it say, "Well, I'm a wall" or "I mean I'm a wall" or something like this, and then say okay to that, you're not going to get anyplace — no place at all.

And the auditor is present today who gave this person several weeks of processing in Phoenix a relatively short time ago and exteriorized this case fairly stably. And even this case said, "My golly, things sure happen in Scientology."

Why? Because we have a scarcity of meaning. Just no more important than that. And when you were a little kid running around, the world looked real bright, and that stick you had was a horse, and that doll you had was a live baby, and that house you had was a castle. Years later, you take a look at these objects and what do you see? You see a stick, a doll, and a very small house.

All right. The reason why we've made quite a bit of progress is because man has been making quite a bit of progress. He's had a little bit of leisure. He has been a little bit less hepped on the idea of food, food, food, and he has bought himself a little bit of time so that some amongst him could think or — along other lines than mere bare survival. And that's actually why we've arrived where we've arrived. But we have arrived someplace. Don't let anybody that you're trying to talk to Scientology about tell you we haven't.

What's happened? Why does the world look bright to a child? No more and no less than this: A child assigns meaning, and an adult has gone on a one-way flow so long that he lets everything assign meaning to him. He looks over there, he sees a wall, so that's a wall. And he looks at another person and he says, "Just a person — body, certain amount of education, certain amount of liability." He's saying to himself, "Now I know," you know? "Now I know all about everything." In other words, "I've stripped the meaning out of everything. I have the exact, proper assignment to everything." And then we get what? We get a person who has a very dull world around him.

Now, the hideous thing is that people at large are not aware of a very interesting thing — that anything at all can be done about anybody. They are not aware that anything can be done about anybody.

Now, the oddity is, is the fastest cognition change you will get on the preclear is with Meaningness Processing. He changes cognitions faster, realizes things faster — and that's merely because it is the upper echelon of significance processes.

The cop who gives you a ticket takes it in his normal stride that this is just the way it is. The hospital attendants who've picked the remains out of the drunken-driving wreck, the very best thought in various professions that should have to do with this, are all agreed that there's nothing you can do about it.

Significance processes start right down there with "hide," or — and the boys, you know, have been very, very inventive here, very inventive here at this congress. Already had a suggestion, a possibly true one, that "wait" lies just below "hide," and that "decay" lies just below "wait," and that "trance" lies just below there somewhere. How far south can you go? It's quite interesting.Well now, there are meanings. There definitely are meanings, the woof and the warp of the meanings of the world. And as long as you are anxious about what things really mean and as long as things are upsetting to you — that is to say, you know, they might mean this and they might mean that — as long as you have these feelings about your surroundings, why, you have a tendency to be rather unhappy about meaning. You just keep — "What is the actual meaning of that wall?" — you've got a nuclear physicist.

And that is the principal agreement you are running into when you try to tell somebody about Scientology. Now, that's how far south you have to go: Something can be done about it. And if you were able to tell somebody, not about Scientology, past lives or Dianetic prenatals, but just this: "Something can be done about maladjustment, poor behavior, poor control and human relations that leave something to be desired." Now, if you could just drive that message home — "something can be done about this" — you would have accomplished more in getting that person into two-way communication than almost anything else you could do.

He takes a look at a nonexistent atom which exists by agreed-upon postulate and so forth, and he says, "Now this means ..." and he has a total agreement of its meaning. See, it's just as nice — got it all settled, it's all buttoned up, he knows exactly what it is. But it's a damn lie and all he can do with it is blow things up. Do you see this? He then has invented, unknowingly, along with all other inventions, some new meaning and then has agreed upon it and then has said that this thing is the truth and thereafter refuses to let himself put any other meaning into it.

And why? It's because in saying Scientology works and it does this and it does that and it came from here and there, and there's auditors and preclears and this is the way it all goes and so forth — instead of going into all this sort of thing, you should realize that when you're talking to even a professional man, who should have kept up with the times and hasn't, that you are talking to somebody who doesn't believe anything can be done about it. Quite a bit lower than that — who hasn't even thought something could be done about it. But if he did think something could be done about it, or was saying something could be done about it, he knew he was talking about fakery or quackery.

Now he has learned his textbook. He's all set, you see. Well, the funny part of it is, is there is an exact way in which that wall got there, in which that man got there, and so on. There is this exactness. But listen, just because there is an exact way it all got there is no reason for you to lay aside your power of imagination and invention, because that's all the fun you'll ever have.

So automatically anybody who comes up and says you can do something about this condition is a fake, a quack, a charlatan, a bum. Why? Because it's an obvious lie that something can be done about it. So therefore anybody who can do anything about it can't do anything about it, so therefore he's a liar.

If a nuclear physicist could look at an atom and say, "What nice baking soda! That definitely means that if I mix it up with a professor, I will get an agency," if he had the freedom to do this, he could come home at night and pat the little kids on the head and be nice to the wife and eat a dinner without following it with bicarbonate of soda. But he doesn't do that. He stays in the laboratory all the time and the fact that the gamma goes by the square root of the beta which goes under the lambda and this is all agreed upon and is all nice — only it's kind of a desperate mystery, only he's got to find out more about these extant lies. And he says, "It means just so-and-so. And it's all mathematical, and I've got it all down in my notebook." And he comes home and he slaps a kid and he sits down and he — "What you got for dinner? Rrrf!" and takes the baking soda. Says, "To hell with the world, let's blow it all up."

And that is the principal barrier which stands before the communication lines of Scientology and prevents a better dissemination of information.

Why's he do that? He's lost his power to put any meaning into it. He doesn't know where it came from, he's agreed with a lot of lies, and he's stuck with it.

Now, that's a simple barrier, isn't it? It's an amazingly simple barrier. But it's sort of "How far south do you have to go?"

By the way, you take most engineers who are thoroughly trained on exactly what matter is — you blow them out of their head, if they happen to touch a wall, they'll stick to it. Boy, will they stick to it — thunk! Only you won't blow them out of their head. Now, why is that? That's because of the assigned meaning, and the assigned meaning is the agreed-upon meaning and that is the meaning and there is no other meaning and "I am now being told," he is saying to himself.

In other words, you have a cop down here and he's on the juvenile delinquent unit, and he goes around and he arrests them and he throws them in jail and they get out of jail and he throws them in jail and he gets them out of jail and . . . And he says, "After a while they'll go to the big house and then they'll, you know, serve two years and they'll come out and we'll put them back in and then they'll come out and we'll put them back in and they'll come out. And that's the way this all is and there's nothing can be done about it anyway." And he says, "What's the use of arresting these car thieves? What's the use of arresting them? You just send them to jail and they spend a year or so in jail and they get out and twenty-four hours after they get out, why, they steal another car. There's nothing you can do about these people. They're crazy. And there's nothing you can do about the mind, and so it's all hopeless. So why should I be nice to anybody? Why should I be decent to anybody? It's just all a sorry mess and there's no piece of string you could pull out of it and start it getting unraveled, noplace." That's his state of mind. Only he doesn't even know he's in this state of mind, usually.

Now, just look at it as a stuck flow. Old mechanism — flow too long in one direction and you get a stuck flow. All right. All he's saying is, "It is telling me, everything is telling me." Now look at your Auditor's Code and you'll find, "Do not evaluate for the preclear." He's had the whole world evaluating for him. Everything's evaluating for him: the wall says it's a wall, the car says it's a car, the sky says it's a sky, the atom says it's an atom. You see? And that's all it says. And that is constant and continual evaluation.

Now, let's see how this barrier all by itself would influence a large society such as this. Here we have this remarkable thing: a computation that the only way to bring about law and order, or to bring about control or direction or even betterment, is by applying more restraint, more law, more handcuffs. And that is the computation.

What the preclear is doing obsessively, have him do it knowingly and you get Meaningness Processing, which overcomes evaluation. And so one can change one's cognitions. One can be free. And that is the heart and soul of Meaningness Processing.

Now, it's not a willful computation particularly. It's just the way it's all done. The more force we apply to the criminal, to the juvenile delinquent, to the stupid — the more force we apply to the student who will not study — the more stupidity, the less study, the more juvenile delinquency, the more crime. In other words, we're just adding to it — add, add, add, add.

Now, I didn't mean to give you a lecture on it. I wanted to show you very clearly where this process was going and not have you sit there and take a look at the wall and have it say, "I'm a wall; this means a wall is here," and then you say okay. Because the funny part of it is, you're doing that all the time and you're never going to run out that much track.

Now, someplace along the line, some group has to take the responsibility over of turning the tide of this course of thought. And in view of the fact that we are dealing with thought and not with masses, we can do it. In view of the fact that we are dealing with the spiritual side of life and not its swords, it can be done. If we tried to do it with the sword, we would still be doing the same thing that the society is doing: control with handcuffs, jail cells, operations, electric shocks, duress, punishment, bad 8-C, threat, fear. All of these things give us simply more deterioration. But we don't have to go along that line.

What I want you to do is take a look at the wall and say, "This means thundershowers are imminent. Okay." Simple as that.

We have found a singular fact. And this fact you needn't particularly communicate to other people because they're not likely to take it. They're not likely to assume this fact. And that is that a small increase in freedom brings an increase in civilized attitude.

Rehabilitate the ability to reconsider or consider, and you've rehabilitated a thetan. So let's do it.

Here's a great oddity, because the society at large doesn't believe this. If you increased somebody's freedom you would increase the amount of trouble in the society; that's the way they would think about it. And that happens to be a lie.

Let's look at the front wall and have it tell you it means something. (pause) Give it an okay.

By decreasing freedom you increase trouble. By increasing freedom you decrease trouble. That's the truth.

Audience: Okay.

Now, somebody comes up to me once in a while and he says, "Now, under processing, under processing isn't it really true — now, confidentially, Ron — isn't it really true that you uninhibit somebody?"

Fine. Now let's look at the back wall and have it tell you it means something. (pause)

I don't know what field he's talking in. See, "uninhibit somebody." He's assuming that everybody's inhibited. This isn't particularly true either. He's assuming a whole bunch of irrational things — that there are big, black beasts that crouch just below the surface and thin veneer of the society, and these beasts at any moment are liable to bounce free. His level of belief in his fellow man could not be written and sent through the mails! But he believes that the second we would take off any restraint, we would find ourselves confronting a bunch of rather poorly behaved gorillas at the very, very best. If you make somebody freer, they immediately jump for the trees and begin to swing by their tails.

Audience: Okay.

It is a completely unjustified conclusion, because we discover that when a calm, permissive attitude is taken around a child who has been in bad condition — who has been upset, nervous and so forth ... Calm — that doesn't mean no control. You people who have inherited from psychology the idea that the modern way to do with a child is just to leave them alone and let them run — no, that's not the way you raise children. You have to put a little bit of control on them, otherwise they get sick. You have to control them with certainty and good 8-C or they get sick. Remember that.

Give it an okay, attaboy. Now let's take a look at that right-hand wall and have it tell you it means something. (pause)

And we take this child who has been nervous and upset, and we give this child a little bit greater freedom, a little more participation in the game. We consult with the child as to whether or not it's all right to go to the show. And sure enough, the child's liable to get kind of discombobulated for a few days, wonder what on earth is going to happen. Something's wrong, see? And they'll rattle around and then all of a sudden they'll say, "You know, there's — there's a little reality about this. They really do want my opinion as to whether or not to go to a show." And all of a sudden the kid settles down and becomes a civilized person.

Audience: Okay.

The way you make an uncivilized person is to deny him civilized conduct. If you assume his civilization and give him the freedom necessary to participate in the game called life, you guarantee his good behavior.

Good. Now let's take the left-hand wall over here and have it tell you it means something. (pause)

How do you suppose we're ever going to get rid of a criminal population if at all times the criminal on being released from prison is then shunned by the society and never hired for anything? Where can he turn but more criminality?

Audience: Okay.

Similarly, the backward child has to study longer, has to sit there longer, has to work harder, has to grind harder, in order to get anyplace: less freedom, less freedom, less freedom. They actually get more and more and more stupid. They're dumb, so the thing to do with them is really pour the education to them. Give them examinations; tell them that if they don't get A in arithmetic, Pop and Mom are going to feed them to the garbage man. In other words, threat and duress. Funny part of it is that every child that's being educated already knows arithmetic. The chief invalidation is teaching him again. He already knows how to read, so we teach him how to read.

Well, fine. Now let's take a look at that ceiling and have it tell you it means something. (pause)

Nobody ever assumes this child can know or do anything, and this attitude continues on throughout his life. Very few people assume anything good about him at all. Nobody assumes that he can do anything. And as long as this is the attitude of the society, look at the enormous danger poised before that individual's eye at all moments. Look at that danger. The danger is "If I really fit myself into this society — a society of people who believe that I am stupid and incompetent, that I have to be taught everything eight times — if I really fit myself in and cooperate with my fellows and do unto others the way I'd like to have them do unto me, with the prevailing attitude, I would be the deadest duck I'd ever met. So I don't dare let myself get into a position where I am in cooperation with my fellows. I have to hold back and stand aloof because it's too dangerous to let these other people run my machinery."

Audience: Okay.

Now, what do you suppose somebody is doing when he talks to you, but running some of your machinery? And what do you suppose you're doing when you talk to somebody else, but running some of his machinery? And if you thought he was going to run your machinery very, very poorly indeed, you'd sort of pull back the machinery and let him wiggle this corner of that antenna and just about no more.

All right. Don't let me rush you on this. Now take a look at that floor and have it tell you it means something. (pause)

And this is about the existing state of social intercourse. People are willing to let other people run about one one-billionth part of the machinery, because it's too dangerous, because the belief, one person to another, is too poor. And people at all times are being convinced of this with jails, handcuffs, little blue toys standing on corners whirling nightsticks. Everybody's being policed beautifully. The banks police you. The job is always there. They say, "All right. Well, I don't know how long we can let you stay on. You're not really earning your salary, but we tolerate you somehow" — you know, this sort of an attitude, every hand. Quasi-participation — call it that.

Audience: Okay.

If you had every player on a football field afraid to touch the ball, and every player bound and determined that the others were not going to touch the ball either, you'd sure have some football game, wouldn't you? You'd have twenty-two men out there and the ball sitting in the middle of the field, and these guys would be arguing with each other: "Well, you're really not trustworthy to touch that ball. I don't know whether I want you on my team or not, because of so on and so on." Be a great game, wouldn't it?

Well, good. Now take a look at the center of Earth — and let's get right down and knock gravity just to pieces here. Take a look at the center of Earth — go on — and have it tell you it means something. (pause)

Did it ever strike you that life at large could be as much fun, on its broadest scale, in the fullest definition of a nice football game? There could be as much enthusiasm to even the small, mundane, ordinary things as there might possibly be to playing a very exhilarating game? It's almost far-fetched, isn't it, to think that talking to one's fellow man and engaging in cashing a check and doing this and doing that could be a continuous, exhilarating experience, even though it wasn't big and huge and dramatic.

Audience: Okay.

Well, the television sets today convince us that we at least have to be named Webb in order to have any excitement in the society. The only way we can get some excitement is to have somebody bad enough to murder people. The comic books, those serious dime novels they call "the comics" on Sunday — these things are all selling the level of message which the society believes is a game. They believe that there's terrific action and bullets and . . . As a kid, anyone of our generation undoubtedly had the feeling like, well, life wasn't really worth living unless you at least had a war or something going on. You know? We had to have big violence, big game, big stakes. Oh, I've been through a few wars in my day, and I've never been so bored in my life. Why? Because nobody in them knew how to play a game.

All right, good. Now take a look at the center of Earth again and have it tell you it means something. (pause)

It isn't the amount of motion or action, it isn't the stake, it isn't the grandeur of the trappings that make a game. It's the willingness of those about us to play a game which makes a game. And when we lose sight of that, we lose the game and life becomes a serious, onerous, arduous, dog-eat-dog endeavor.

Audience: Okay.

And the degree that people are unwilling to play the game in this society is measured by the number of handcuffs, the number of jails, the number of hospitals and institutions and the number of laws.

All right, fine. Now take a look at the center of Earth and have it tell you it means something. (pause)

Now, it takes a few laws to make a game. You'll always have to have some barriers and restrictions to make a game. But when you get too many, you get no game, except this game: the game of making more laws that will make more laws necessary. And that's a game for attorneys, but not for citizens.

Audience: Okay.

Now, wherever we look, then, and find people miserable or unhappy or believing that they could not possibly survive or have a good time, all we're looking at is a community which is composed, in the majority, of people who cannot play a game and will not let other people play one.

All right. Now let's take a look at the center of Earth and have it tell you it means something. (pause)

Now, that's — that's an interesting thing. If we want to classify and qualify the last stages of psychosis, it would be "no game anywhere with nobody and that's that, period." That's also a cactus, like they grow in Arizona Arizona grows good cacti.

Audience: Okay.

Now, the last stages of exit is simply "no game." And when we get duress and punishment all out of proportion to the communication necessary to continue a game, we get no game.

All right. Let's take a look at the center of Earth and have it tell you it means something. (pause)

Well now, some people may believe that there is a game in going around and shooting, arresting, fighting, drawing people up in battalions and firing by volley, or playing catch with atom bombs between one agency in Washington and another agency in Russia, but there aren't very many participants to this game, are there? There's no slightest chance for the average citizen to participate in a game called atomic warfare — no slightest chance. They haven't even got a good civil defense outfit that you could join, you know? You couldn't even wear a tin hat — whatever good a tin hat would be.

Audience: Okay. Everybody get it? Audience: Yes.

But here we have the common denominator of what we could call civilization. Civilization would be, of course, a gradient term. But we could say a good civilization would be that civilization in which the individuals of which it was composed could play a game and knew they could play a game and were playing a game called culture. And if that attitude could exist, you would immediately, of course, have human rights, respect for one's fellows — all these things would fall into line. These are symptoms of how well the game is going.

All right. Now let's have a nice look at the sky. You know, skies have been very significant. Let's take a nice look at the sky up there. Not that ceiling, the dickens with the ceiling — take a look at the sky. Now have it tell you it means something. (pause)

And when human rights are being thrown aside, ignored, well, there's no game in progress, that's all — in spite of the childhood bible, the comic strip. It believes that only when you're permitted to murder, kill, rob and burn can a game be in progress. That is the message carried to us by the Sunday papers. And that is the message which every child erroneously learns.

Audience: Okay.

They think of the Western badmen. It's a lot of fun, by the way, fooling around the West — it used to be a lot of fun. There was very, very little connected with hauling out one's six-gun and shooting somebody else. I mean, there were always a few bad apples around someplace or another, but they killed each other off and the rest of the guys had a good time. That was really what the West was all about.

All right, fine. Now take a look at the sky, and again have it tell you it means something. (pause)

Any primitive culture, any frontier, has a characteristic which is not mirrored in our Western stories, which is not mirrored in our Western movies and that great authority on everything — driven home with its gamma rays — the television set.

Audience: Okay.

Now, these great authorities all agree that a frontier was a place where everybody shot at everybody. Do you think people who would shoot at you could handle your machinery well? They wouldn't. They wouldn't.

All right, fine. Now take a look at the sky and have it tell you it means something. (pause)

The actuality of conduct on a frontier is quite different. And having lived, been raised, on a Western frontier in Montana before it got very civilized, I know very well what I'm talking about. And having seen one later in Alaska, I also know what I'm talking about — that isn't civilized up there yet worth a nickel — and other parts of the world which are frontiers. And everywhere I have gone where men were few, men were valuable, and they ran good 8-C on each other.

Audience: Okay.

Up in Alaska you go back of the — well, go back in the muskeg someplace, and you see a cabin sitting there. It's unlatched; there's no lock on the door. There's firewood stacked there, there's a frying pan, there's some bacon, there's some flour. All you're expected to do is at least leave as much firewood as you found. If you've got a few more supplies than you can usually use, you could leave those too and you probably would.

All right. Now remember, we're inventing a meaning. You know? "This means that electric signs are at a premium." Take a look at the sky and have it tell you it means something. (pause)

Here is the level of hospitality and friendship which would be unknown. Wonder how long it's been since somebody in Washington left his front door unlocked so that anybody could walk in and cook himself a steak?

Audience: Okay.

So here we're presented with a lying picture of a frontier, and our children are led to believe that the finest thing in the world that you could do is go out and kill everybody.

All right. Take a look at the sky and have it tell you it means something. (pause)

Well, why does the kid believe this? And we get to the root of the trouble immediately: because he can't have a game as a kid! He can't even have a game with his fellow children because they're insufficiently well respected, one person to another, by the adults. No respect given them to amount to anything. There isn't any game to play; they can't participate.

Audience: All right. Okay.

They come in and they try to — you watch a little kid about a year and a half, two years old, he's liable to come in and grab a dishcloth while you're washing dishes and try to wipe the dishes. And if you're indoctrinated thoroughly in this Western-hemisphere civilization — heh! — you'll take the dish away from him and put it back up where it won't get broken.

All right. Fine. Now take a look at the center of Earth and have it tell you it means something. (pause)

And after you've done this from two years of age to seven years of age, you have somebody who has been thoroughly trained that he can't work. And then when he's thirteen or fourteen and fifteen, that's the time to sit around and hold your head because he's never going to be any good.

Audience: Okay.

Where'd he get no good? Two to seven. That's an interesting thing. Because he might break the dish. Well, for God's sakes let him break the dish, but don't break the kid!

Well, all right. Now, good. Now take a look at the center of Earth and have it tell you it means something. (pause)

Now, wherever we look, we find this bad 8-C going on, which is simply a protest by the individual: "I'd better not have anybody else run my machinery because he'll wreck the whole works. And I'm convinced of this, because on every corner, where he's not needed, there's a cop. I'm convinced of this because there are terrific, terrific numbers of books written about the — what you can and can't do: people have to be restrained." And all of this stems out of the fact that we'd better not associate with our fellows or we'll get in an awful lot of trouble. That's kind of it, you know? It's kind of a lesson driven home.

Audience: Okay.

Well, if that is an existing sort of state of affairs where people — where a half a hundred people can live in an apartment house, as they do in the East, for fifteen years and never even know their next-door neighbor's name — if this sort of thing can happen, they must have fallen apart rather badly, rather widely.

Get it now? Everybody got it? Audience: Yeah.

Well, if they've fallen apart it becomes an interesting problem to hook some communication lines back up. Because the only way they'll ever be happy is with some lines hooked up. You can sure count on that.

All right. Take a look at the sky and have it tell you it means something. (pause)

It's a very easy process. All you have to do is hook some communication lines up and the rest more or less starts taking place. Because it's just a failure of communication, and these people learn by communicating that their machinery and their beingness and possessions aren't necessarily going to be ruined simply because somebody else tells them something or gives them something or they go out somewhere. You see? They'll learn this on a kind of a gradient scale.

Audience: Okay.

But let me assure you of this: that if everybody in such a society were to believe that nothing could be done about it at all — let's say they weren't particularly in apathy about it, but they'd simply been taught this as an educative datum, that there is no remedy for antisocial actions — if they all believed this, then you have a guarantee that the situation will deteriorate.

All right. Now you're giving it the okay now? Audience: Yes.

So that's our primary barrier. That's the primary thing we have to overcome with Scientology: Something can be done about it. Not what can be done about it — see, that's up there too high. It is possible for something to occur that would put a person into better relations with life and his fellows. The society doesn't know that, has no inkling of it.

All right. Good. Now take a look at the center of Earth and have it tell you it means something. (pause)

You go to some fellow and you say, "Well now, things are pretty bad and so forth, I know, but have you had anything done about it?"

Audience: Okay.

And he'll say, "Oh, I went to this one and I went to that one — there's nothing can be done about it."

All right. Fine. Now take a look at the sky and have it tell you it means something. (pause)

There's, by the way, an organization in this country which calls itself the "Better Gyp Bureau." And the Better Gyp Bureau is heavily endowed by anyone who wants to pull a fast curve on the society. This organization, with an office everyplace in the United States, writes continually this message: "Anybody who says he can cure anything is a quack. If somebody tells you that something can be done about it or a condition can be bettered, you should immediately call the Better Gyp Bureau so that we can tell you that the man is a fake."

Audience: Okay.

Oh, it's fantastic! But that is the truth; I'm not exaggerating it. "Anybody in the country who says he can even start research in any direction toward doing anything about cancer should be immediately shot." And it says continually there that people coming in, saying they can do things for illnesses "which have already been found impossible to heal by competent authority ..." What competent authority is there on the face of this earth that can tell you that there will be no progress in the field of healing? I would say that anybody that said that was an incompetent authority and ought to be asylumed. And yet — yet this is the propaganda we face: "Nothing can be done about it."

Good. Now take a look at the center of Earth and have it tell you it means something. (pause)

Do you think it's right for the highways of this country to have strewn upon them more dead and wounded than occurred in the US forces in World War I, every single year? Do you think that's a good, sensible sort of a society? Or does that sort of put people on their nervous edge when they take that wheel? Anybody who can think at all, who can look around him as he drives, is liable to some of the sillier antics. I know I've seen some interesting things occur. I haven't had any accidents myself but one, and I hardly would call it an accident. A woman suddenly — her name was Wanda; she was a psychic reader. She all of a sudden — I was traveling at about twenty miles an hour and all of a sudden she came from the fourth lane over of a four-pass highway. There wasn't even any corner to turn there — car went out of control and suddenly ran into the side of my car, just like that. Didn't hurt me or the car any to amount to anything. I made sure of that — picked the car up and moved it over quickly. But I looked at this girl — she was going hyu-hyu-hyu-hyu-hyu-hyu. She had a driver's license! She couldn't talk for twenty minutes. No two-way communication possible, much less "What accident has occurred?"

Audience: Okay.

I thought, "That's an interesting thing," drove on down the road myself, skipped the whole thing. Few days later I was threatened with having my driver's license revoked for not having written a certain paper in to the driving bureau. You know, you had to make a certain responsibility statement of some kind or another, and not having made out the piece of paper within the twenty-four hours or something that was allowed — not knowing it was necessary, not being guilty of the accident — I find out all of a sudden I'm going to have my license revoked. So I call up and I say, "Now, by the way, I don't want to be facetious or anything like that, but are you revoking the other driver's license?"

All right, fine. Now look at your next-door neighbor and put into that person, saying, "I mean." You supply it. (pause) Give them an okay. (audience laughter) Got that now?

"No."

All right. Let's do that again. (pause)

"Why not?"

Audience: (various responses)

"She hasn't done anything."

All right. You got that pretty good, huh?

No, all she did was run into a car. I failed to make out a piece of paper!

All right. Now let's put into this person once more, "I mean (something)." (pause)

Now, that's a gorgeous state of affairs, isn't it? Yet if you walked into the state police or the licensing bureau or the drivers' license bureau of any of these local governments and you said, "Well now, I am a Doctor of Scientology and we could probably do considerable to decrease the accidents which you have in your state by giving a ten-minute examination to each person who applies for a driver's license. And now we could give them this little examination and then we'll carry it against the records for six months. And at the end of the six months we will have marked everybody who will have had an accident by that time. And then if you agree that this is what happened, then we can institute it as a regular affair, and this isn't going to cost you a thing. We'll even provide the person to stand here and give the thing while the people are taking the other examination."

Audience: Okay. All right. Fine.

Place after place this has been offered. But it's being offered to people who know nothing else, but they do know that nothing can be done about it.

Now put into this person again, "I mean (something)." (pause)

Yet there's a great oddity about this little examination. It was to determine the accident-proneness of the individual. And we tested it for quite a while and made a very reliable little test out of it. And it's just two sides of one piece of paper. And it actually does — it actually does coordinate beautifully. You can tell, practically by the grade of the person, how long he's going to drive until his next accident, or whether he's going to have one or not.

Audience: Okay.

And we found something very interesting when we started to coordinate this accident-prone test with tone tests and psychometrics — standard psychometric batteries. We found out that they coordinated one for one. They were right straight across the boards. In other words, we weren't testing anything peculiar when we were testing accident-proneness. We were testing just the same things that were being tested over here with personality

Good. Now you're getting the idea that this person is saying, "I mean." Gotten that, huh? Good. All right.

In other words, this little accident test, which was designed to clean up a few highways, operated as efficiently in telling the capabilities of a person as very elaborate tests over here did. So there isn't very much trouble involved and it's quite an accurate thing to do. It isn't even hard to dream up. But it's being offered to people who know nothing can be done about it at all. Now, you'd think it'd be a very worthy endeavor.

Now let's note carefully the location of this person and do it again. (pause)

We coordinated the grades of this test against the ability — because it was given to a lot of students, too — against the ability of the person to run 8-C upon his fellow students. Exact coordination.

Audience: Okay.

In other words, we were selecting out of the society the people that nobody ought to let run their machinery until they had some processing and knew what to do with a machine.

Give him an okay. I notice you seem rather fainthearted about these okays. (audience laughter) Now let's do this again, and give it a real okay. (pause)

Now, here again we have the interlock of interpersonal relations; and this interlock is a very easy thing to look at, to plot, because it's simply how well can a person give a command and see it through to its end of cycle before giving another command? Or how well can a person receive a command and carry it through to its end of cycle before taking another command?

Audience: Okay.

This is a great oddity, but this give-and-take is civilization. And when people can receive and give commands with ease, when they can control each other to this degree on a give-and-take basis and with certainty, we have a very positive and dynamic culture.

Now, did you say okay to that person?

If everybody is simply walking around saying, "Well, they're all responsible and we're just — everybody's going to be responsible and there's no reason for me to give anybody orders and so on," we have everything falling apart. That's an oddity, isn't it? Well, we found out that a person who shouldn't be at the wheels of somebody else's body also shouldn't be at the wheels of a car.

Audience: Yes.

And so it's a very interesting thing that with the greatest of ease you could pick out of the society those people who would cause the accidents. They evidently amount to about 10 percent. All you'd have to do is knock out their driver's licenses until they had enough Group Processing till they could run 8-C and tolerate a few orders.

All right. Does anybody feel like somebody's doing something to them? Male voice: Yes.

How can a person possibly drive according to the law if he cannot receive the content of the traffic law? What else will he do but speed if he can't even assimilate the speeding signs? You see? Now that's a command, isn't it? It says "Thirty miles per hour this zone." This person can't receive any orders. Sixty! Ninety! And believe me, if he's in that condition, he doesn't know whether he's got ahold of a steering wheel or a baby bottle. Usually the car is driving him!

You do, huh? Male voice: Yes.

I said to one of these new cars, I said, "How are you driving your people lately?" You know, it didn't answer? You know, the thing was out of communication? It was crazy!

Oh, that's tough. All right. Now let's do it again. Put into this person, "I mean." (pause)

Well, all right. Here we have across the boards, then, the anatomy of a culture. And the anatomy of a culture is the willingness and ability of the people in that culture to play the game with one another, to give orders and complete cycles of action, to receive orders and complete cycles of action, to cooperate. And to form up teams and sides and argue about it. Not necessarily, you know, go out and kill everybody, according to the TV — it's not necessary to fight to have a game.

Audience: Okay. You got it?

When you are playing an interesting game of chess with somebody, are you fighting with that person? No. When you're playing football, unless everybody on the other team is mad or everybody on your team is mad, it doesn't generate into a fight. It's a game. It's only when things get very gameless that we have to have a fight; and that convinces everybody, you know, that a game is in progress.

Audience: Yes.

Now let's take a look at somebody who is unable to receive an acknowledgment. Do you know there are a lot of people around who are unable to receive an acknowledgment? An auditor in Phoenix the other day did a very interesting thing. I told you all about this: Got in front of the lady and said, "Good!" You know, received an acknowledgment.

All right. Now — now let's look at somebody else. Somebody else in the room. (pause) Now do it again. (pause)

The actual thing about it is, never in her life had she ever received anybody's acknowledgment. She had said yap, yap, yap, yap, yap, yap, yap, and they'd said yes, but she never heard the yes. She just went on yap, yap, yap, yap, yap, yap, yap. And they would — people would say, "Yes, Gertrude." And it never got through. Stuck telephone line, you know? It's one way only. Such a person requires an impact before they know they've been acknowledged.

Audience: Okay.

I had a fellow one time; he was quite drunk on board ship. He came roaring aboard ship at about 2:30 in the morning. There wasn't hardly anybody around. We'd just come in; everybody was dog-tired. The boy on the gangway was standing his watch without an officer of the deck. And this guy, who had just been assigned to us in a draft, slips off the ship and comes back roaring drunk, going to bust everything up. I peeled off the bunk and went out to see what all this commotion was.

All right, that's fine. Now let's do that again. (pause)

He'd thrown the quartermaster's notebook and a spyglass and so forth — he'd thrown these overboard. And I said something to him — just said it straightaway — told him to snap out of it. He didn't receive any acknowledgment. There was no statement made to him; he didn't receive a communication at all. He received no acknowledgment for what he'd been doing. I told him he shouldn't do that — that was an acknowledgment of what he'd been doing. There wasn't any communication there at all.

Audience: Okay.

He went on roaring around, practically walked through me and so on. So, took him by his tie and ptock, ptock, ptock, ptock, ptock, ptock, ptock, ptock, ptock, ptock!

All right. Good. Good. Now let's do it again. (pause)

He said, "Oh, hello, Skipper."

Audience: Okay.

All right. There's a certain percentage of people like that in a society and they kind of spoil it for the rest of us. What's their idea of an acknowledgment? Let you run into them, of course. Crash, crunch — "(sigh) Somebody else is in the world, too."

All right. Now let's pick out a member of the opposite sex. (pause)

When they've finally badgered you and hounded you and so forth .. . There's the lighter variety — they've badgered you and hounded you and talked to you and said the same thing over and over and over and over and you've kept saying, "Yes. Yes. All right. We'll do it. Okay," and so forth, they just keep right on, keep right on — you finally say, "Damn it, shut up!"

Audience: (various responses)

"(sigh) Somebody spoke to me." They found it out right then.

People are fond of saying, "I don't understand women" or "I don't understand men" — let's get busy on it right now. (audience laughter) You got one?

Well, you know, my machinery — I don't know about yours — is delicate. And when people tell me that sort of thing and so forth, I generally short-circuit a couple of antennas and things like that.

Audience: Yes.

But gee-whiz, it's hard to have a civilization where you've got these terrifically base levels of contact — where it's only an impact that can communicate, you know? Because these people go around and find impacts so they'll know they're in communication. They're not the kind of people you want running your machinery. And so we get a society falling apart.

All right. Now put into this person, "I mean," and say okay.

We run into one of these people, we'll run into ninety-nine good people. We run into one of these people — we're hit hard enough, we say, "What do you know, ninety-nine other people are just like this, that makes a hundred." We say, "Well, that's life. That's society."

Audience: Okay.

And here we are, a vast number of people who are good, decent people, going around, looking at life, not having too bad a time with it, successful in our own way, able to talk to our fellows very well — making, really, two errors. One: that it's — there's any liability at all in talking to anybody. There is no liability at all in talking to anybody. We make an error when we suppose there is. There isn't even any liability in talking to a cop.

All right. Let's do it again. (pause)

Of course, I'm not going to say what you have to say to a cop to get an acknowledgment through. I ran into one cop one day; I had to ask him, "Where did you learn to drive?" This was non sequitur enough so that he kind of blinked on this. "How do you know what good driving is?" I mean, I wasn't the guy who was arrested, by the way. He was pestering somebody on the sidewalk, so I merely went over and horned in. None of my business at all.

Audience: Okay.

So I asked the cop where he learned how to drive, where he thought he was going, what kind of a car he was driving, if he was married. Why was I doing this? I asked him for his license and his identification card. By the time I reached into my pocket and pulled out a notebook, he got in his car and drove off.

All right. Let's do it again. (pause)

It was none of my business. Or maybe a society is everybody's business. If you're playing a good game at it, believe me, it is everybody's business.

Audience: Okay.

Now, the other mistake that we make is that nothing can be done about it. Yeah, an awful lot of things can be done about it. We see somebody sitting there and they look thuuh, you know? We ask them, "What's the matter with you?"

All right. Good. Let's do it again. (pause)

You know, that person would have to be practically psycho in- order to give you any kind of a growl or be offended or anything else. They usually answer you, and they tell you and so forth.

Audience: Okay.

We bump into somebody in a streetcar or on a bus, in a hall, so forth, we don't say anything to them at all. Why not? Somebody talks to us huffily, snaps and snarls a little bit. What I usually do to them is say, "Gee, what did you have for lunch?" Anything to snap them into another communication line.

Well, all right. Let's do it again. (pause)

But there isn't any reason for either ourselves or the society to go on making these errors. Auditing is basically communication. We have the vast, vast advantage today of knowing the formula of communication and knowing what communication can do and how to use communication.

Audience: Okay.

There's one point I would like to make now, is that a lot of auditors penalize themselves on communication by being auditors. Therefore this group, or the group of Scientology, could penalize itself. Because it knows so darn much about communication, it then feels totally responsible at all times for using it in its most optimum state. And this is a rather sorry state of mind, believe me.

All right. How's that feel?

This fellow walks all over your toes, you know, and bumps into you and knocks the package out from underneath your arm and so forth, and you want to say to them, "Where the hell do you think you're going?"

Audience: Fine.

Instead of that, because you're a good auditor, you figure the guy is pretty badly out of communication and you pat him on the shoulder or something like that. You either don't talk to him or you give him some auditing or something, you know? Liable to do the most remarkable things. Well, this is a kind of a slavery in itself, isn't it? Hm?

Oh, it feels pretty good, huh? All right, who's putting the meaning into them?

Well, let me tell something real funny about this. Although you know optimum communication, even if you know optimum communication — or because you do — not one person present could be sloppy enough in the use of communication to deteriorate this society in any way. Because you know what communication is, you have at once some responsibility for the way you communicate, and to communicate perfectly when you have to. But you also need not assume the total responsibility of always communicating perfectly. This would be irrational, wouldn't it? It'd be . . . (applause)

Audience: I am.

Now, I want to tell you a little process, just to wind up this lecture — little process. Very germane to this. Very remarkable. You sit down and ask a preclear who is worry, worry, worry, worry, worry, worry, worry, worry, worry, worry, worry, worry — you just ask him over and over, "Well, what can be done about it?"

Good. Good. Let's do it again. (pause)

And he'll give you the social response: "Nothing."

Audience: Okay.

Ask him again, "What can be done about it? What can be done about it?"

All right. Fine. Now let's not be so bashful. Let's see those okays a little louder, and the meanings a little wilder. All right. Do it again.

Now, somebody rushes in to you — maybe you're running an office or something of the sort — and they rush in and they say to you, "And the mail all got ruddy-rodded and we didn't put any stamps on it and it went in the mailbox and — ooh!"

Audience: Okay.

And you look at them and you say, "Well . . ." You know that you're perfectly at liberty to say, "Well, you damned fool! Next time I catch you doing anything like that I'm going to fry both of your ears." You're perfectly at liberty to say that.

All right. Good. Let's do it again.

As a matter of fact, people feel better and that's usually more acceptable when they've pulled a boo-boo than anything else. I know I practically made somebody well one time: I just started — sat down and started insulting him. Found out his level of communication acceptance; it was insults. I said, "You're one of the dirtiest louses I ever met in my life. What a dog."

Audience: Okay.

And the fellow — "(sigh) At last you understand me."

All right. Let's do it again.

Well, you could just ask this person, "Well, what can be done about it?" or "What can you do about it?"

Audience: Okay.

If you wanted real smart help around you, you'd never solve their problems for them. You'd go on solving the problems on an executive level, but you'd just keep asking them, "Well, what can be done about it? What can you do about it?" Person after a while will sit down and consciously lay out a half a dozen solutions, one right after the other — bang, bang, bang, bang, bang — instead of no solution or just one solution, you know? They could lay out a half a dozen solutions. "What can be done about it?" You've rehabilitated their ability to independently arrive at a solution to a situation, no matter how bad it is.

Good. Now let's do it again.

In the first place, they believe that doing nothing is a solution. And I can tell you from our researches that the one thing that you must not do about things is nothing. No matter what you do, no matter how wrong you are, don't do nothing. That's the most fatal course. Sounds odd, but it's true. To do nothing is fatal.

Audience: Okay.

You know why? It'll even turn off your memory. It pulls you right straight out of the responsibility level and drops you down into ownership and then hide. See? You say, "Well, I can't do anything about it. That's the end of that." And you know, you'll feel terrible, right away.

Fine. Fine. You understand a little bit more about men and women? (audience laughter) Come on, let's do it again.

You run this process on a preclear — ask him things that he doesn't have to change. Now that sounds like a good process, doesn't it? Things he doesn't have to change, he doesn't have to control, he doesn't have to work with, something like this — and he'll just get sadder and sadder and sadder and sadder.

Audience: Okay.

The things wrong with a person who is very hectically worrying about all the things he has to do, is because he doesn't have enough to do. That's all. It's just a scarcity of doingness. That's what's wrong with him.

All right. Let's do it again. (pause)

Well, a scarcity of communicatingness is usually what's wrong with communication. So, when in doubt, communicate.

Audience: Okay.

Now, we used to have in Dianetics a great deal of understanding, and we still do have, of what can be done with words to an unconscious person. Here's this fellow lying there, he's unconscious and we start talking. Nyyaah!

Well, that's fine, that's fine. Now let's do it again. (pause)

Do you know what's wrong? It's the scarcity of the words in the vast absence of words. We put a few words in this complete vacuum of words and they stick. Do you see that? They become so valuable, he cherishes them so much, that he pulls them straight in with total command value. Doesn't question them at all. And that's how an engram phrase becomes aberrative. There are too few of them, and so each one, to an unconscious person, is a pearl or a diamond, and they hold it — you know communication is real scarce right there.

Audience: Okay.

What he hopes is that he'll get enough communication to run it out. And if you stood there and you said yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, yap, on and on and on and on and on, and quoted the Constitution of the United States and the Bill of Rights and the Magna Carta and the Volstead Act, you know the person would finally wake up? "Phew!" And if you added a few more and got him out of that state there wouldn't be one phrase you uttered to him that would be aberrative! Give him enough communication and you run it out. Give him a little communication and he'll hold it pressed preciously to his bosom. Now, that's something to know. That's something to know.

All right. Now let's pick out another member of the opposite sex, somewhere else. (pause) All right. Got it?

So you could say to an auditor who has done a lot of auditing the following process with considerable result, and that's "What could you say to an unconscious person?" He's liable to comm lag on this quite a bit, because he doesn't feel free to talk to people under certain conditions.

Audience: (various responses)

Well, a person ought to feel free to talk enough to run anything out and that's how free you ought to feel. Don't inhibit your communication; enlarge it. Don't be upset because somebody's liable to say you are obsessively communicating. Tell them they're obsessively inhibiting!

All right. Let's do it again. Put into this person, "I mean." (pause)

Just because you know a lot of these things puts a responsibility on you, but just because you know Scientology is no reason or license to stop living. You should be able to live much more fully. But you feel very free to use or not use exactly what you know, to use it as you think it ought to be used, to create the effect you want to create or just to create a random effect. That's a wide license, isn't it? The material is yours. Go ahead and take it.

Audience: Okay.

Thank you.

All right. Good. Did you do that?

Audience: Yes.

Got it now? Let's do it again. (pause)

Audience: Okay.

Good. Let's do it again. (pause)

Audience: Okay.

All right. Now you doing this easier?

Audience: Yes.

Getting easier? All right. This is terrific invasion of privacy, isn't it? Let's do it again. (pause)

Audience: Okay.

All right. Let's do it again. (pause)

Audience: Okay.

All right. And once more put into this person, "I mean." (pause)

Audience: Okay.

Good. Do you feel brighter about it?

Audience: (various responses)

Do you feel any brighter? All right. Do it again. (pause)

Audience: Okay.

All right, good. Do it again. (pause)

Audience: Okay.

Boy, some of the meanings some of the people are putting into me right now are pretty wild! (audience laughter)

All right. Let's do it again. (pause)

Audience: Okay.

Well fine, fine, fine. You really got it now, huh?

Audience: (various responses)

Got it down pretty good? Now pick out a member of your own sex. (pause) And let's do it. (pause)

Audience: Okay.

Good. Fine. All right. Member of your own sex — do it again. ''(pause)'

Audience: Okay.

All right. Good. Let's do it again. (pause)

Audience: Okay.

All right. Let's do it again. (pause)

Audience: Okay.

All right. Fine. Let's do it again. (pause)

Audience: Okay.

You know, there's nowhere near the enthusiasm in putting them into members of your own sex. (audience laughter)

Come on, let's do it again. (pause)

Audience: Okay.

Fine. Let's do it again. (pause)

Audience: Okay.

Good. Let's do it again. (pause)

Audience: Okay.

All right. Getting a little better now?

Audience: (various responses)

Huh? All right. Let's do it again. (pause)

Audience: Okay.

Okay. All right. Now let's take a look at the center of Earth and have it tell you it means. (pause)

Audience: Okay.

All right. Let's take a look at the sky and have it say it means (pause)

Audience: Okay.

All right, good. Let's take another look at the sky and have it say it means. (pause)

Audience: Okay.

Good. Good. Everybody getting that now?

Audience: Yes.

All right. Let's take another look at the sky and have it say it means. (pause)

Audience: Okay.

That real good, huh?

Audience: (various responses)

Have — take a look at the center of Earth now and have it say it means. (pause)

Audience: Okay.

Well, all right. Now another look at the center of Earth and have it say it means,. (pause)

Audience: Okay.

All right. You getting better at making it say different things?

Audience: (various responses)

Huh? Nobody's looking at it and say — "I mean I'm the center of the Earth," are they?

Audience: No.

All right. Let's take another look at the center of Earth and have it say it means. (pause)

Audience: Okay.

By the way, you seeing it a little bit better?

Audience: (various responses)

Oh, you hadn't thought of that. Now let's take a look at it. (pause) Have it say it means. (pause)

Audience: Okay.

All right. Now that's better. Now let's take a look at it and have it say it means. (pause)

Audience: Okay.

All right. Now have your okay go down and be received by the center of the Earth after this.

All right. Now have the center of the Earth say it means. (pause)

Audience: Okay.

Did your okay get there?

Audience: Yes. Okay.

All right. Good. Let's have it do it again. (pause)

Audience: Okay.

Did your okays get there?

Audience: Yes.

Well, good. Let's have it do it again. (pause)

Audience: Okay.

Good. Now, heaven. Have it say it means. (pause)

Audience: Okay.

All right. And once more heaven, have it say it means. (pause)

Audience: Okay.

All right. Good. And once more, say it means. (pause)

Audience: Okay.

Oh, you can get better than that with these meanings you're putting into heaven.

All right. Once more, heaven. Have it say it means. (pause)

Audience: Okay.

Good. Once more, have it say it means. (pause)

Audience: Okay.

Good. And once more, have it say it means. (pause)

Audience: Okay.

All right. Once more have heaven say it means. (pause)

Audience: Okay.

All right. Where is it, by the way?

Audience: (various responses)

Well, all right. You sure of that?

Audience: (various responses)

All right. Good. Now let's have hell say it means. (pause)

Audience: Okay.

All right. Now once more, have hell say it means. (pause)

Audience: Okay.

All right. Now you make sure this is your meaning you're putting into it now, not something you got someplace. Let's invent one now: meaning into hell. (pause)

Audience: Okay.

Good. Once more, have hell say it means. (pause)

Audience: Okay.

Good. And once more have it say it means. (pause)

Audience: Okay.

Well fine, fine. Is your okay getting to hell?

Audience: Yes.

All right. Now once more have hell say it means. (pause)

Audience: Okay.

Good. Did that okay get there now?

Audience: Yes.

All right. Good. Now once more have hell say it means. (pause)

Audience: Okay.

All right. That's fine, that's fine. Now have heaven say it means

(pause)

Audience: Okay.

Well, fine. Fine. Good. Now have heaven say it means. (pause)

Audience: Okay.

All right. That's fine. Now have New York say it means. (pause)

Audience: Okay.

Did New York receive that okay?

Audience: Yes.

All right, good. Now have New York say it means. (pause)

Audience: Okay.

Well, good. Have New York say it means. (pause)

Audience: Okay.

Good. Now have Washington say it means. (pause)

Audience: Okay.

And once more have Washington say it means. (pause)

Audience: Okay.

All right. Once more have Washington say it means. (pause)

Audience: Okay.

And once more have Washington say it means. (pause)

Audience: Okay.

Good. And again have Washington say it means. (pause)

Audience: Okay.

All right. And once more have it say it means. (pause)

Audience: Okay.

All right. And once more have Washington say it means. (pause)

Audience: Okay.

All right. Fine. Now have London say it means. (pause)

Audience: Okay.

Good. Now have London say it means. (pause)

Audience: Okay.

Good. Have London say it means. (pause)

Audience: Okay.

Good. Have London say it means. (pause)

Audience: Okay.

Good. Have London say it means. (pause)

Audience: Okay.

Good. Have London say it means. (pause)

Audience: Okay.

All right. Now have Australia say it means (pause)

Audience: Okay.

Good. Have Australia say it means (pause)

Audience: Okay.

Good. Have Australia say it means. (pause)

Audience: Okay.

Oh, you got it located now, huh? All right. Have New Zealand say it means. (pause)

Audience: Okay.

Good. Have New Zealand say it means. (pause)

Audience: Okay.

Good. Have New Zealand say it means. (pause)

Audience: Okay.

All right. Now have Phoenix say it means (pause)

Audience: Okay.

Good. Have Phoenix say it means. (pause)

Audience: Okay.

All right. Have Phoenix say it means. (pause)

Audience: Okay.

All right. Have Phoenix say it means. (pause)

Audience: Okay.

Good. Have Phoenix say it means,. (pause)

Audience: Okay.

All right, fine. Fine. Now have the right-hand wall say it means (pause)

Audience: Okay.

All right. Fine. Left-hand wall, have it say it means. (pause)

Audience: Okay.

Good. The back wall say it means. (pause)

Audience: Okay.

All right. The front wall say it means. (pause)

Audience: Okay.

All right. Let's add new meanings every time here. Have the ceiling say it means. (pause)

Audience: Okay.

Good. Have the floor say it means. (pause)

Audience: Okay.

Well, fine. Have the sun say it means. (pause)

Audience: Okay.

Good. Have the sun say it means. (pause)

Audience: Okay.

All right. Have the sun say it means. (pause)

Audience: Okay.

Good, that's fine. Now have the sun say it means. (pause)

Audience: Okay.

We sell sunburn ointment very cheaply! (audience laughter)

Have the sun say it means, and give it an okay. (pause)

Audience: Okay.

All right. Have the sun say it means. (pause)

Audience: Okay.

Good. Fine. Now have the sun say it means. (pause)

Audience: Okay.

Fine. Have the sun say it means. (pause)

Audience: Okay.

Good. Now have the moon say it means. (pause)

Audience: Okay.

All right. Good. Have the moon say it means. (pause)

Audience: Okay.

If you're having trouble locating it, just say it's there. Have the moon say it means. (pause)

Audience: Okay.

Good. Now have the moon say it means. (pause)

Audience: Okay.

All right. Have the moon say it means. (pause)

Audience: Okay.

Good. Now have Earth say it means. (pause)

Audience: Okay.

All right. Have Earth say it means. (pause)

Audience: Okay.

Good. Have Earth say it means. (pause)

Audience: Okay.

Good. Now have the sun say it means. (pause)

Audience: Okay.

Good. Have the moon say it means. (pause)

Audience: Okay.

All right. Have Earth say it means. (pause)

Audience: Okay.

All right. Have the sun say it means. (pause)

Audience: Okay.

Good. Have the moon say it means. (pause)

Audience: Okay.

Good. Have Earth say it means. (pause)

Audience: Okay.

Good. Have the sun say it means. (pause)

Audience: Okay.

Good. Have the moon say it means. (pause)

Audience: Okay.

Good. Have Earth say it means. (pause)

Audience: Okay.

All right. Now have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Fine. Have your body say it means. (pause)

Audience: Okay.

All right. Now you know your body is saying this now, and you're putting it there. Is that right?

Audience: Yes.

Do you know you're putting that meaning into the body and getting it back? Do you know that? Huh?

Audience: (various responses)

All right. Let's do it again. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have the front of the room say it means. (pause)

Audience: Okay.

All right. Have the back of the room say it means. (pause)

Audience: Okay.

All right. Have the right-hand wall say it means. (pause)

Audience: Okay.

Okay. Have the left-hand wall say it means. (pause)

Audience: Okay.

Good. Have the ceiling say it means. (pause)

Audience: Okay.

Good. Have the floor say it means. (pause)

Audience: Okay.

Good. Pick out a member of the opposite sex and have them say they mean. (pause)

Audience: Okay.

All right. Do it again. (pause)

Audience: Okay.

Good. Do it again. (pause)

Audience: Okay.

All right. Do it again. (pause)

Audience: Okay.

All right. Do it again. (pause)

Audience: Okay.

All right. That's fine. Now pick out a member of your own sex and put it in them, they mean. (pause)

Audience: Okay.

All right. Do it again. (pause)

Audience: Okay.

All right. Member of your own sex, do it again. (pause)

Audience: Okay.

All right. Member of your own sex, do it again. (pause)

Audience: Okay.

All right. Member of your own sex, do it again. (pause)

Audience: Okay.

All right. Have the center of Earth say it means. (pause)

Audience: Okay.

All right. Have the sky say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Now make sure it's saying it to you .. .

Male voices: Yeah.

... and have your body say it means. (pause)

Audience: Okay.

All right. And have your body say it means. (pause)

Audience: Okay.

All right. And have your body say it means. (pause)

Audience: Okay.

Now you be the one that puts the meaning in, you understand? Make sure it's your meaning that is put in, and have your body say it means (pause)

Audience: Okay.

All right. And have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have you found out yet? Have your body say it means (pause)

Audience: Okay.

All right, fine. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. You getting better at it?

Audience: Yes. Yeah.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Come on now, let's vary those meanings, let's make sure they're yours.

Now have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Well, okay. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

What's happening as you do this? You all sound like you're running down. What's the matter? (audience laughter) All right. Let's have your body say it means. (pause)

Audience: Okay.

All right. Have your body say it means. (pause)

Audience: Okay.

Good. Have your body say it means. (pause)

Audience: Okay.

Good. Now have the front of the room say it means. (pause)

Audience: Okay.

All right. The back of the room say it means. (pause)

Audience: Okay.

Good. The right-hand wall say it means. (pause)

Audience: Okay.

Good. Have the left-hand wall say it means. (pause)

Audience: Okay.

Good. Have the ceiling say it means. (pause)

Audience: Okay.

Okay. Have the floor say it means. (pause)

Audience: Okay.

All right. Now let's pick out a member of your own sex and put into this person, "I mean." (pause)

Audience: Okay.

Good. Then put into this person, "I mean." (pause)

Audience: Okay.

All right. And put into this person, "I mean." (pause)

Audience: Okay.

Good. And put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Now let's originate it. Let's originate it. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

Good. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

All right. Put into this person, "I mean." (pause)

Audience: Okay.

All right. And put into the audience, "We mean." (pause)

Audience: Okay.

All right. And put into the audience, "We mean." (pause)

Audience: Okay.

All right. And put into the audience, "We mean." (pause)

Audience: Okay.

Now you originate it, now. You know you're putting it there, and put into the audience, "We mean." (pause)

Audience: Okay.

All right. And put into the audience, "We mean." (pause)

Audience: Okay.

All right. How you doing?

Audience: Fine.

Doing pretty good now?

Audience: Yes.

Is that a fact? Knock you cold? Ruin you? Anybody ruined?

Audience: (various responses; laughter)

Somebody's ruined back there, huh? Well, come on — put up your hand if you're ruined. Emergency Auditor can do something for you.

All right. You don't look badly enough ruined, so we'll find your head. (pause) Good. You got that?

Audience: Yes.

Good. You got your head?

Audience: Yes.

All right. Touch somebody else's head and say, "That's my head." (audience talking and laughing)

Good. Now let's touch somebody else's head and say, "That's my head." (audience talking and laughing)

All right. Let's touch somebody else's head and say, "That's my head." (audience talking and laughing)

All right. And touch somebody else's head and say, "That's my head." (audience talking and laughing)

All right. And touch your own head and say, "That's my head."

Audience: That's my head.

All right. Is there any difference?

Audience: (various responses and laughter)

All right. Let's find the floor. (stamping noises)

Good. Let's find the chair.

Audience: Okay.

Good. Let's find the auditor.

Audience: Okay.

Good. Let's find the room.

Audience: Okay.

Good. Let's find the preclear.

Audience: Okay. All right. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Hello.

Audience: Hello. Thank you.

Thank you.

Thank you.