Hiya.

Thank you.

Thank you. Gee!

Well, do you all feel worse?

Thank you. The first congress that was held here in Phoenix was a long time ago in a very small store building down on North Central. And the last three congresses have been held here in the Phoenix Little Theater, and each one of them has been more successful than the last.

Audience: Yes! No!

We looked across this crowd right now, and realized that we're way up there in terms of people present and parts of the country represented.

You do?

Technically, this is the 5th International Congress of Dianeticists and Scientologists, and we can say with complete confidence: Dianeticists and Scientologists.

Audience: No!

We have had a lot of things happen here in the past six months since some of you were here. I'm going to try to make it my business during this congress to tell you about some of these things, to let you in on some of the things that have been happening and perhaps during this congress we might be able to get in a little bit of Group Auditing. If we don't, it won't be my fault. (laughter)

You sure?

The type of Group Auditing which I will use during this congress has been tested thoroughly, Wednesday nights at the 403 East Roosevelt. And it's been found uniformly to be a type of processing absolutely and completely unexcelled in all the annals of man. Practically nobody has left these sessions sane. (laughter)

Audience: Yes!

And so this vast amount of research and investigation done on Wednesday nights will be given to you without further garnishment. There's a process which some of those who were present on these Wednesday nights will remember, perhaps with some nostalgia. The process' name is Okay Mama. And there is some feeling that one didn't acknowledge Mother quite enough. You'll know more about that later. Some of you looking puzzled — you'll feel wiser.

The copies of Dianetics 1955! evidently didn't last, and there will be some more up shortly.

This congress has as its principal business the delineation of the materials in the book, Dianetics 1955! A very, very peculiar thing has happened: Utterly unheard of before, we have a book and a congress arriving simultaneously with all the data that is in the book right up-to-date, and all of the material which the congress will be given, entirely and completely in parallel with the book — unless I get a fast idea. (laughter)

I want to talk to you now about an entirely different, new aspect of Dianetics and Scientology, something that may not be news to many of you but which, nevertheless, is something you could bear hearing again if you've heard it before — which is doubtful, by the way. We started in here a long time ago into a field of endeavor which had nothing to do with aberration.

This congress also has as its business the signalizing of the reunification of Dianetics and Scientology in view of the fact that the Hubbard Dianetic Research Foundation, the first Foundation in Elizabeth, New Jersey, straight on through, has again come home to Phoenix and is in operation now at 507 North Third Street in Phoenix.

The history of Dianetics is a very simple history. I started to study, along about 1932, nuclear physics. Many people ask the question every once in a while, "Is Ron really a physicist?" Well, I don't know what they mean, really, by "a physicist." Today it's quite hard to tell what a physicist is, whether he's a government prisoner (laughter) or a genius or just a plain damn fool. To have studied it, does not necessarily mean that one is. One has to subscribe to some degree to that which one studies — to some degree. And I never did subscribe to physics or the physical sciences.

This organization, complete with its materials and so forth, came to us rather unexpectedly and permitted us to put together a very interesting puzzle for everyone: What is Dianetics and what is Scientology?

When I was much younger than that, I had had quite a dose of Asia-tosis a malady known in the Orient as I-don't-knowism, I'm-not-sure-itis, the I-don't-entirely-believe-that school of thought. I had been taught long before I had much contact with physical science that man was important, and that the spirit existed, and that the human race had some life in it.

I have worked for a long time trying to disentangle these two words and I have found that both of them summate into an understanding of life. And if we were to substitute for either one simply this: an understanding of life, we would then know what both these words meant.

And in 1930, when I first took up the basic courses of the physical sciences, it was without benefit of very much high-schooling and I walked straight in, not warned, perfectly innocent — went in to the registrar, signed up, didn't know what I was getting into and the next thing you know, somebody was saying to me, "Mathematics are themselves and the peer of everything. And life — well, life ... But mathematics ... But life ..." Something wrong here — something wrong here. They think mathematics is a thing, not a process.

We can subdivide them somewhat because Dianetics is really a study of man. Dianetics and its goals are outlined in Dianetics: The Modern Science of Mental Health, published on May 9th, 1950, subsequently read by over a half a million Americans. Published abroad. And this material occasioned a great deal of interest because, primarily, it posed the hope to man that he could in some fashion disentrap himself from some of the difficulties in which he found himself.

Well, we had a collision about that and after being expelled a few times and — I had the lowest grades ever registered for a student still continuing. (laughter) For me a condition was excellent. But when I got along the line to the point where they were teaching atomic and molecular phenomena, which is the proper name of nuclear physics, they no longer had a student on their hands; they had a revolutionary. Because it seemed to me, for instance, just in the field of physics, that a particle was a wave motion and not a particle, but a wave motion which had solidified into a particular form, but was still a wave motion. And I couldn't get this out of my head!

It delineated certain phenomena of the mind which, when used, when dealt with, brought about a considerable return of ability to the individual. Dianetics was a subject addressed to man for man, and as such, still goes forward.

And the professors tried and the instructors tried and everybody tried. And on the final examination in one particular course they said, "Is an x-r " this is the total question: "Discuss whether an x-ray is a particle or a wave." So I wrote. And it said to discuss, so I discussed it. And I came to the conclusion that wave motion must be it! And that's wrong. Only, that was right five years afterwards. Only, three or four years after that, that was wrong. And a couple of years ago, that was right. And now it's wrong again. And so much for the exact sciences.

On page 401 of Dianetics: The Modern Science of Mental Health, you will find under Plan C, Scientology completely outlined. It states there under Plan C that after we had established a foundation and after we had put Dianetics into operation, to at least to some degree in the society, that we would be very happy to go on and investigate some of the origins, or origin and destination of life, the character of life, and the various problems that life itself as life is facing.*Plan C is in Book 3, Chapter 10 of DMSMH.

Well, I actually couldn't take anybody very seriously, particularly when, in chemistry, they demonstrated that you could put certain pieces of mud together and they would grow crystalline forms. Very interesting — but I kept pointing out to them they stop growing. Although they go just so far and although it looks like a life form, it stops growing. And a life form keeps on growing, and you've got one thing which is very missing here — the second dynamic — only I didn't call it that then. This thing doesn't procreate.

And when we said, "life," of course, we meant all the dynamics. But if you will notice and if you'll remember, Dianetics: The Modern Science of Mental Health details dynamics 1 to 4. These are as follows: the dynamic of self, the urge towards survival as oneself; dynamic 2, the urge toward survival through sex, which is divided into two parts: children and the sexual act; dynamic 3, the dynamic of groups: urge towards survival as groups; and dynamic 4, the urge towards survival on the part of the individual and mankind, as mankind. These four dynamics were those undertaken in Dianetics: The Modern Science of Mental Health.

"Oh, no! But you see, we can demonstrate just this far that you take just so much mud and put it with just so much mud and you get something made out of mud and that's man. And he has no spirit! He has no goal! He has no purpose except to be a mathematical machine of some kind or another which, when it goes crazy, invents philosophy."

There are four more dynamics. The 5th dynamic is that dynamic concerned with life in all of its forms. Here are animals, birds, fish, insects — their urge toward survival. Then we have dynamic 6 which is the urge toward survival of the physical universe itself: matter, energy, space and time which we call, in Dianetics and Scientology, MEST. Then there is 7, the urge toward survival as a spirit; and finally 8, the urge toward survival as a Supreme Being — 8 is simply infinity turned upright.

Well, this didn't make me happy. And I don't know why I would take it upon myself to go out and combat the accepted theory except that I hadn't been born into, entirely, that accepted theory. I'd had something else intervening. So in 1932 I made up my mind that there was something about energy that wasn't entirely known yet. That's a sort of an humble thing to make up your mind to.

Now, we have then, really, two spheres of operation here. One is the sphere of Dianetics which takes up the first four dynamics and which intimately applies what we know to one life species, man; and the remaining four dynamics which are Scientology and which apply these principles to life at large.

That seems like I was about the only one that did make up his mind, at least in that atmosphere and arena, that we didn't know all there was to know about energy. And I decided that there was probably — if life was an energy, it must be a kind of energy that maybe we didn't know all there was to know about. And this sort of doubtfulness was not acceptable. When I'd put it on examination papers and things like that — answers like that, they'd flunk me.

If there's anyplace else to go, we haven't found it yet. I am in the unhappy state of the explorer who stands at length upon the end of something without finding either a bridge or a necessity to have one. And that is the state in which we meet today. And what I wish to announce to you is the accomplishment of certain goals and the processes which make that accomplishment possible. And I think that the Advanced Clinical unit now in progress here, and the Hubbard Professional College unit now in progress here will, all of them, tell you that: "Aberration? Who ever had any difficulty with that? Clears? You want one? We'll give you one."

But I decided to investigate human memory. I'd had a touch of the brush from Commander Thompson of the navy who had studied with Sigmund Freud, and who was a very swell guy, and he taught me there was something called Freudian analysis. We actually didn't get much further than that. But I find out I know more about it today than most analysts.

I remember in 1950 — let's do a little bit of reminiscing here — in 1950 people used to come into the Hubbard Dianetic Research Foundation in Elizabeth, New Jersey; first at Aberdeen Road — 42 Aberdeen Road, and then 276 Morris Avenue. And we — every morning open the doors not having closed them the night before, and we would discover a great many people there that we had never seen before, but who had read the first book, and half of these people, at least, said, "Where are all the Clears?" They looked at me, they said, "Where's the Clears?"

But anyhow, that was mostly because I didn't have much of a via there, you see. I had this one officer who had studied with one man who had originated a theory. And this officer was perfectly willing to relay that theory directly since he just went over there to pick it up so that it could be put into the United States Navy as a practice, and perhaps used in flight surgery.

But they still came in and got well. Dianetics doesn't work, you know — and according to Life, Time and other organs of the American Medical Association, like Reader's Digest — a doctor no longer reads anything but Reader's Digest, you know. According to all of these authoritative sources, each and every one of them, Dianetics didn't work. Well, that's an amazing thing because so many people thought they got well through it.

Flight surgery is the practice of mental health in the navy — in the Naval Air Force and so forth. They call it flight surgery: it amputates flights from people or something.

Somebody was sitting down in my office yesterday and said, "You know with all that bad auditing and all those bad auditors, I just had an awful time a couple, three years ago. I had pernicious anemia and a bad heart and several other things, and so on, and with all this bad auditing, and it probably was very bad auditing, I still got over all these things." Quite remarkable, isn't it?

Now — and started to investigate this solely on the line of energy. "And mental energy, so called, must be very small," I says to myself, I says. "It must be very small because we don't have any cameras or anything that will take pictures like the mind will take them."

All you "bad auditors" did do some very interesting things with Dianetics — very interesting — and are still doing interesting things with Dianetics.

I realize, now, I was probably the only wide-open case in the midst of a bunch of black Vs. I kept talking about these mental pictures and nobody knew what I was talking about.

I heard from somebody the other day who was at some far end of the country, some little town — little town, you know . . . What's the name of the town? Oh, Los Angeles 28, known as Hollywood. (laughter) He's parked in this little town completely out of communication with the world. And he hadn't heard that we'd moved from Elizabeth, New Jersey.

Well, I got myself a Koenig photometer and a couple of other crude apparatae and started to measure the cadences and the impressions made by poetry. Why poetry? Well, I reasoned this way: These syllables seemed to produce a certain reaction upon human beings. And if it was just the syllabic action or the wave form in the air that would produce this reaction, why, then, probably, when the fellow recalled it (shades of the E-Meter) — when the fellow recalled it, you'd get the same pattern back again. But my apparatus was too crude. I couldn't prove it one way or the other. But I did find out some-thing astonishing which has come to us recently as a new theory from Austria.

And he'd been sitting down there making people well. Lord knows, he had enough fodder in that area. And he had no other understanding of anything but Dianetics: The Modern Science of Mental Health.

William Randolph Hearst, when he used to run the American Weekly, always had a page in there devoted to things that happened in Bavaria, you know. "Woman Grows Two Heads." "Spirit Haunts Castle," and it always happens somewhere in Bavaria or Austria or someplace like that. If you look back over the files, you'll see that. There was always — these things always happened there. Well, now we find this theory happened in Austria. I wonder if it has comparable truth.

He kept a copy of it carefully enshrined upon his desk and would dive into it hastily whenever something new showed up that he hadn't noticed before. He was still running birth, prenatals, conception. He was still doing all of these things and he was having a marvelous time of it, and I had never come along to disturb him in the even tenor of his ways. In his childish naiveté, he still believed that Dianetics worked. (laughter)

That is the theory of molecular storage of memory. If we take a molecule and consider that it has a bunch of holes in it — let's say it has a hundred holes in it, and we can put in ten memories in each one of these protein molecules — why, how many memories would that make, that the body could have? And we find there are ten to the twenty-first power binary digits of neurons in the body.

Another chap now in the HPC course came in here and he had never read very much of Book One, but he'd gotten as far as asking questions. You know — "Locks?" And sort of with two-way communication and Straightwire, why, he's just been having a wonderful time. And he didn't know anything else existed until fairly recently and he hastily came out here to Phoenix and he's been confused ever since. (laughter)

And we figure it all out by our god mathematics — mathematics is some-thing that sits on a pedestal with a stuffy smell — and you figure it all out mathematically and you discover that all anybody could ever remember was three months' worth. Maybe this was acceptable to the mathematician who was dug in, Case Level XII. But I could distinctly remember enrolling in the school! So either I had more punched protein molecules in me .. .

All over the world — and I do mean that — all over the world, people are still using Dianetics. And Dianetics now has its second book. This might strike you as odd. Weren't there some other books in addition to Dianetics: The Modern Science of Mental Health? Well, I tell you no. And I wrote them, so I ought to know.

But the long and the short of it was — is by .any known wavelength of energy, there was insufficient memory storage in the mind to bring about the phenomena of memory. By everybody's understanding of it, we were up against impossible phenomena. It couldn't occur. Memory couldn't occur.

The second book was normally considered to be Science of Survival, but Science of Survival was not a book intimately connected with Dianetics. It starts immediately with the theta-MEST theory and goes branching out into enormous theoretical ramifications about life, doesn't it?

So therefore, if life was only energy, if life only came from mud, if there was nothing else beyond life but this, we could only remember three months. To coin a metaphor taken out of Congressional Records: I smelled a mouse. I saw him floating in the air, and I determined before the hour was out to nip him in the bud. It's out of the Congressional Record. They're wonderful people.

Female voice: Yes.

Now, that was sort of the beginning of this sort of thing. And I didn't have anything much to do with human aberration, didn't think much about human aberration, didn't see how human aberration had much bearing on it because I couldn't find sanity in life, and that's what I was looking for! We had aberration everywhere. That was easy to come by. But what about these other commodities? Well, they must exist somewhere, somehow. And the years went by.

And there we go.

Very easily, I have done the crudest, most inexact, complicated and probably wrongly concluded biological experiments ever performed on this planet. In biology they teach you how to read long words, not how to culture germs. And if I'd known a little bit more about how to culture germs, this would have been a very easy thing. But I found out that any colony of cells learned, generation to generation — fabulous!

That's Book One of Scientology. And the remainder had a little bit of Dianetics in them, but they were mostly speculative on the subject of man. And they were definitely investigatory on the subject of life itself. So it's about time we wrote the second book of Dianetics, isn't it? We're only overdue about four years.

Take a colony of cells in a culture — you know, jelly, and breathe cigarette smoke on them. The nicotine in that cigarette smoke is intensely destructive to those cells. And after you've breathed the cigarette smoke on them, watched them under the microscope, and so forth, and watched them shy away and pull away from that smoke, you then put cool steam. And they go, yow. And you put more steam, and they go, yow! They don't want it.

May 9th, 1950 to — I guess the publication date on this book is, really, today — Dianetics 1955!

And just about the time they're getting tolerant of the steam, you give them some more cigarette smoke. Now you can put a breeze of the same air, you know, just plain air on them, they don't shy away. Oh, this is real mysterious — you mean, cells have an intelligence of some sort. Now, take that culture and very carefully breed it long past the one lifetime of one cell, several generations down the track, and put steam on them. You know, a little cool steam in their direction, and they go, nyaa! Fantastic. You mean a cell can remember generation to generation?

This book takes those things which have been discovered in the overall research and investigation of life and applies them immediately and directly to man and to preclears, and that is exactly what it does. And it doesn't do anything else. It gives just enough theory so that there will be some comprehension of what the individual is doing with the preclear.

And then I sat back and I said whatever was colloquial in those days for a dope, "How could cells fail to remember, because the body goes on building a body like the last body, time after time after time after time, according to the same blueprint, age after age after age, but modifies according to some experience? Of course cells have to remember. Or we have to credit something that stands around and builds something out of mass."

The processes given in it are the six basic processes which are: Two-way Communication, Elementary Straightwire, Opening Procedure 8-C, Opening Procedure by Duplication, Remedy of Havingness, and Spotting Spots in Space. Those are the six basic processes and in addition to those six basic ones, it has one maybe one-shot Clear (one-command Clear) and another maybe one-command Clear. You know, I mean, it's good if your preclear doesn't spin in; (laughter) and Communication Processing which is the hottest news we have had for four and a half years.

Well, anybody could have thought that thought, couldn't they? That we have men here, and we dig up the graveyard and find out there were men just like them a hundred years ago, so some cell is remembering something someplace, or we have a bunch of ghosts standing around with putty knives and sculpting tools. Take your choice. Science had never taken either choice, and so was very "exact."

Communication Processing — fabulous stuff — those are not my words. That's what the people are doing with this around Phoenix.

Well, this was horrible. So I started a further investigation; discovered by 1938 that there was a dynamic common denominator to existence, and that was survival. It seems like we could talk if we wanted to, about survival of the fittest; that was the modus operandi of some sort or another, and that wasn't necessarily true. But we just talked about plain survival. The urge toward survival.

People who have degenerated to office work are again getting interested in auditing just because they see what these six basic processes and Communication Processing does. Fantastic!

And if we looked at things, understanding that what it was doing was its aberrated idea of trying to survive, things got real plain. So then I subdivided survival and tried to find out how many alleys things were surviving in as well as how many boulevards. And I found out that we could categorize life in at least four different channels as far as man was concerned — the first, second, third and fourth dynamics. All right. Okay. We couldn't explain everything by sex though — didn't work.

Now, you have, in Dianetics 1955!, then, a very, very small bomb. If we'd had Dianetics 1955! in April, May, June of 1950, we would all be sitting here telling an entirely different story, or maybe we wouldn't be sitting here at all. Maybe we would all be so Clear that we were not even visible. (laughter)

It was 1938 and I'll be darned if some of my friends in Japan didn't get careless with their national sport of hari-kari and commit suicide. And their writhings around while they were still drawing the sacred design with the knife kept me busy for four more years just as it did lots of us. But it got on the track, you know — crunch!

Now our next point with this material is that the Clear delineated in Chapter 2 of Dianetics: The Modern Science of Mental Health is the thetan exterior delineated in Scientology. And anybody coming along from Dianetics saying, "Thetan exterior, exteriorization, bup yap yup yup yup yup yup," he's talking about a Clear. Only, Clear doesn't evidently communicate very well. But the way to make a Clear is to exteriorize somebody. And so, for 50 percent of the human race, we do have a one-shot Clear. And how we wanted that in June of 1950! Oh, my! One-shot Clear — think of that.

Well, it was not without benefit. I spent a year in a hospital at the end of that and — no other reason than cussedness. By taking off one collar ornament, I found out I could very easily be mistaken for a medical doctor. I even set it up so that as I would speak to the librarian, a marine or two would come by and say, "How are you, doctor?" And that gave me access to the medical libraries of the hospital. And gave me access as well to all of their experimental data which was in progress at that time.

The fellow would be all out of his engrams and uninfluenced by his reactive mind just (snap) that fast. And that would be workable on 50 percent of the human race.

So I studied for a year in the field of biochemistry: antibiotics and glands of one kind or another; endocrine system, alarm reactions, testosterone, pituitary fluid, oh, all kinds of odds and ends. Messed up an awful lot of experiments for the people because I would take the guy that I had the experimental record on — look at all these men working for me. Look at the — all these laboratories and so forth — working, working away.

The average percentage of gain in the past by reason of therapy has been, on the average, 22 percent. Whether or not it was conducted, this therapy, by witch doctors, by psychoanalysts or by anyone else in the field of healing, 22 percent of the people treated would get well, whether on flour and water or a bebop rhythm from a gourd rattle or for some hocus-pocus about his libido. All you had to do was give him a little attention and a little interest, and he got well. That was about 22 percent.

And I'd get one of their boys whose case I knew about, and I'd take him down on the park bench. Knowing a little bit about psychoanalysis, we would plow out a few psychic traumas — you know, Straightwire — plow them out. And then we would find out that the glandular fluids being administered to him would now bite; they would now work quite according to the records. You know, they'd test him afterwards without knowing I'd done anything.

And the oddity is, is that has held constant for the last few thousand years. Isn't that fascinating? So you'd have to alter this to do anything at all, wouldn't you? In order to demonstrate that you had done anything, you would have to alter this 22 percent.

Young doctor there saw me on a — doing this one day with an old marine and (I even got something out of this marine) — and he saw me and he said to me, "You know, that fellow is a part of our experimental series."

In other words, you'd have to get a much better percentile of recovery than 22 in order to have done anything because, obviously, something else was at work all this time if any therapy could achieve it. All right.

And I said, "No!"

"Be three feet back of your head" happens to be workable on about 50 percent of the human race. Fantastic.

And he said, "Our records have been behaving strangely lately. But," he says, "you're only doing something in the field of psychotherapy, so we needn't worry.

We had one that nearly approached this many years ago called, "Come up to present time." Do you remember that?

That was actually the first time I found out I was doing something in the field of psychotherapy. It never occurred to me before I was engaged in anything like psychotherapy. I was trying to find some life and sanity.

Audience: Yes.

Well, the results of that year were extremely plain. They demonstrated that life was the servant of function. And that structure was monitored by function. And that structure, when altered, simply was altered structure, and didn't necessarily even vaguely alter function — fascinating! There's something there that is functional, that is monitoring all this mud they've been teaching me about all these years. What is it? What's its wavelength? Didn't seem to have one. Fantastic enough, it just didn't seem to want to be immediately measured.

We used to use this at the end of sessions.

Well, the years followed along and finally, I got to a point where, again, in trying to locate this, in trying to establish something about it, I discovered certain processes which, when applied to an individual, got him over a lot of these psychic traumas a lot faster than anybody had done. All right.

However, some of our people have gone through insane asylums simply walking along — patient there, you know — a patient walking along and the auditor would say to him, "Come up to present time," and this patient would go on walking this way, you know.

And then again we were slightly into psychotherapy but still trying to find and isolate this unit, this production of life, the thing which made the wavelength or whatever it was. All right. Fine.

Next patient would come by. The auditor would say to him, "Come up to present time." And this patient would walk on looking the same as before. And then, for the next patient, "Come up to present time." Clang! Just like that weight that they have in the fairgrounds, you know, that goes up and hits the ball. The guy comes up (finger snap) to present time and is well.

It wasn't until just three months ago, since I have seen you last, those of you who are here from the last congress, that I was able to say with considerable conclusiveness, as far as I was concerned, that we had achieved something which increased the ability of life to be alive. And we moved at that moment out of the field of psychotherapy and moved into the field of human ability. We're no longer interested today in psychotherapy. And I'll tell you why.

One such case gave a speech that night to the assembled patients — how good it was to be there again. Seven years in an institution, incurably insane — auditor says, "Come up to present time" — they're sane. And then they've stayed so. I got a letter from this person the other day.

Ability is our sole measure of livingness. And disability is our measure of death. And we are not interested so much in being dead as being alive, and therefore our accent should be and can be, today, on ability. And that is our accent.

Now, wherever man deals with man, man will find some objection to man, won't he? He will find that his fellow man should be changed and should do better. And the horrible part of it is, that's the truth.

Now, let's see what this does. Let's see what this does. Let's take the first dynamic. And let's find immediately what is wrong with an individual who cannot be a good first dynamic. Well, let's draw the first idiotic simplicity on it and say, he is unable to be himself.

No matter where you look, no matter what you do in life, you could do it better, couldn't you? No matter who you're working with, they could be a better partner, couldn't they? This intolerance may be very onerous to some of us, but it's all there is that makes civilization — is that very intolerance: intolerance of somebody not doing well or being well, intolerance of people not being up to the point they should be.

Well, the direction of repair is not to find out why he's unable to be himself. The direction of repair of this, if you were in the field of repair, would simply be to make him be himself, wouldn't it? Well, let's get him up there to a point where he can be himself, you know, just bang! Well, we find out we don't have to pay any attention to the disability at all in order to attain the ability — fascinating.

All the work we have done actually measures up alongside of this intolerance of incompetence, inefficiency, wrong thinking, catastrophe and chaos that is called, today, modern living.

Now let's take this second dynamic. Freud in 1894 stated very, very conclusively, resoundingly and repercussively, which repercussions are still reverberating slightly. Catholic church, for one thing: Index Expurgatorius (all Freudian analysis) — papal bull — have it about two years ago: "You analysts better be careful. We'll frown."

In Dianetics and Scientology, alike, we cater to that small minority that believes some good can come of man after all. We appeal to this small minority in the hope that they will appeal to somebody else and at length bring about some condition of affairs which is good enough so that we won't have to be quite so intolerant of it.

And so the second dynamic becomes less surviving or less of a survival drive in the individual. In other words, we have less ability. Let's not look for anything else. Why bother? There can be ten thousand factors involved in the disability of this individual. Why bother with all this disability, since the ability is only a small number of factors.

But remember that the day that we become tolerant of frailty, that day we become vegetables.

And if we could directly increase this ability, then any disability on the second dynamic would, of course, vanish, wouldn't it? Now we find out that an inability on the second dynamic would have to do only partially with the sexual act or sexual performance. It'd have a lot to do with the raising of children — the future generations and so forth.

All the work that we are doing, no matter how we phrase it, is still dedicated to the survival of man on the various dynamics. That individual who believes that he can survive by himself and alone has a lesson to learn. He still has a lesson to learn. Just as that individual who believes that he can survive without paying any attention to himself has a lesson to learn.

Well, let's look around right now and supposing that we put down all of the reasons why the youth of the country is not in good shape. Supposing we just went on and accumulated reasons why. I don't think we've got enough sheets of paper to start writing down all these reasons why. But we have one fact there. We could be more able in handling the youth of this country today. We could be more able in this. We agree on this: that certainly we could be more able on this. All right.

Extremes in both directions become unworkable. And it has been the task of Dianetics and Scientology, it has been my work, actually, for over a fifth of a century now, to discover something about man that would permit man to better man. And it would permit man to live better with himself.

How could we be more able? Well, by increasing ability. Of what? Well, of youth to be youth, for one thing. Sounds idiotically simple, doesn't it? All right.

The goals of Dianetics and Scientology still persevere. They will continue to persevere because they are sincere goals. It's all very well for the uninformed reporter to come into the Foundation, interview the switchboard girl, and go off and write a learned article about Hubbard and all the bum auditors around there. That's okay, you see. I mean he can do that if he wants to. He's still just trying to find some fault. He's still a little, small voice, no matter how big his print, that is crying out, "Let's be a little bit better about this."

Third dynamic — what's the matter with somebody who can't associate with his fellows in a group? What's the matter with this man? That he can't associate with his fellows in a group, that's what's the matter with this man. Well, what's the remedy of this?

But he selected out the wrong enemy. He selected out the wrong thing to fight. If you were to fight every movement in the society which sought to make the society better, you wouldn't have much society, would you?

Well, to fix him up so he could associate with his fellows in the group, of course. But you won't do that nearly as fast by subtracting all the reasons why, as you will by simply making him capable of associating — easy as that. Let's just go straight to the point and make him capable of associating. And we find out all this other rationale falls away.

But Dianetics and Scientology after four years of hammering and beating and chewing on and pounding on, of going forward and being praised, are still here — both of them. And they're still here because their goals are quite sincere and because the research and investigation which was undertaken had no other point whatsoever than to get somewhere close to an answer to this riddle called the involvement of man in himself.

Let's take the fourth dynamic. Do you know that we are so far, so entirely far from a fourth dynamic today, that I'll bet you there isn't anybody, really, out in the country that you would pick up at random that would think he could do a thing about the atomic bomb or the age or the destruction of continents by reason of atomic weapons. Let's just take a service station attendant. Let's say to him, "By the way, what are you doing about nuclear fissions, you know, new weapons and restraining them from being dropped?"

And somebody came in the other day and he says to me — he says to me, 'All the auditors" — I mean, I love the broad, the sweeping generalities that we get on something like this — "all the auditors in Great Britain think you're completely incomprehensible." (laughter) It's a statement like, "Jewelers never go anyplace." It's just . . . (laughter)

But do you know that there's no reason why you shouldn't ask that man that question? Fourth dynamic would immediately contain enough responsibility to knock out or inhibit or divert something which threatens the destruction of mankind's civilization. This is an incredible thing that you have a world full of people today, including the leaders of these nations, who are standing around saying, "Huh?" on the subject of the atomic bomb. Or like the Secretary for Air, Talbott, not too long ago: "We have such horrible weapons that we can wipe out a whole continent. And not even the men who invent these know anything about their destructive strength. So you better pray."

So I asked him, "Well, what did they think?" Well, they just couldn't understand what I was doing. Well, that's a real hard thing to understand — real hard. Let's just take Great Britain. What are we doing? What are we doing in Great Britain? Well, our task is to bring Dianetics and Scientology to a society. And the unfortunately necessary via on the line is an organization. You understand that? I mean that's an unfortunate via. That's clear over here.

Well, where is this man's fourth dynamic? Must be fairly high — at least he's insinuated himself into the government. This is the man you'd look for to do something active and dynamic about one of the most pressing problems man faces. He doesn't face it. Where the devil is his fourth dynamic?

And when the organization itself becomes more important than the message, you no longer have a message going to the public, right? It goes in the little trapdoors and goes round and round from file basket to file basket. To, from, via, signed, forwarded, endorsed. From, to, via, detour, file, acknowledge, scribble — I'm describing the Ford Foundation now.

Well, I'll tell you where it is. It's all wrapped up in being a nationalist, something which was new on the face of Earth a couple of hundred years ago and which is still violently with us and which, in most of our memories, has brought about three wars. Just a generation ago, young Americans and young Englishmen were mucking through the mud of France, stepping over dead Germans who had Gott mit uns on their buckles.

Ford Foundation has had in its files now, for two years, the fact that Scientology is the answer for which the Ford Foundation was founded. An official of the Ford Foundation was sent to Hubbard College here in Phoenix a couple of years ago. And he was sent here to discover just one thing: What is this stuff called Scientology, and does it work?

They spent four years in some fields which I crossed rather recently, and as near as I could find out, the only things the Germans were after must have been the only things there. They must have come out of Germany into these plains across which they were fighting in order to obtain something. So I had some fast vehicles and I looked real thoroughly to find out what was there and I found some milk cows were there. And as near as I can figure out, it's sort of cattle rustling going on, but certainly not very much fourth dynamic going on.

And he took a complete course of training in Scientology, and wrote out his reports as he was supposed to do, and forwarded them via the proper channels, and a report that reads just like this: "Scientology is what it represents itself to be and is the answer for which the Ford Foundation was founded. After some weeks of training, questioning and observation, it is obvious to me that we should train many of our investigators in Scientology so the Ford Foundation can get on with its work." And that message is probably still going from file basket to file basket.

When we look around and we see that the insect population of South America is a very, very able population: there are thousands of acres of Brazil which are utterly uninhabitable because of ants. And the last time a fly bit you, told you the fourth dynamic was not making entirely on the subject of the fifth. It said man did have some enemies who weren't men.

And I suppose in 1958 we will probably receive a rush emergency telegram saying, "Set up at once a training school for our investigators." But of course, it'll take another five years to get the contracts and bids arranged.

The Four Horsemen haunt man, and yet he goes out and makes rifles to shoot other men. For some years, some of us got bitter about this. And then most of us got over being bitter and said, "The devil with it."

Anytime that we lose sight of the fact that we are trying to bring a certain amount of information to the public, to society, that we are trying to do certain things amongst mankind, and put our attention instead on administration, typewriters, typewriter ribbon bids, typewriter eraser bids, we're done.

But it's nevertheless not true that the fourth dynamic cannot exist. The fourth dynamic can exist. But how far are we below that existence? How able are the individuals on the fourth dynamic? How able are they? We'd have to answer, to some degree, how able could they be. And that we don't even know, bless it. We don't know how able a man could get on the fourth dynamic.

Another thing, the incomprehensibility of the things I do probably is easily arrived at because I see somebody out on the street looking at a puddle, and he's calling for a mop, and he's saying, "We've got to have a mop to mop up this puddle here."

Man's usual way of handling this is some individual elects himself as Caesar or Alexander or Napoleon, and he goes charging around on a white horse doing what, we're not sure. History is called the "Mississippi of lies" by Voltaire. We know such men existed. They were trying maybe to get up to a fourth dynamic, maybe, and maybe not. We don't know.

And I say, "Come on."

And we find some philosopher someplace writing plaintively on the subject of the fourth dynamic, and another philosopher writing not quite plaintively, such as Schopenhauer, who said that the best solution of the whole thing is just refuse to have anything to do with life, or to let it go on living, and that solves the whole works — the creed of Schopenhauer in The Will and the Idea. The fourth dynamic. No. It becomes silly.

And the fellow says, "But where's the mop?"

We say first dynamic — yes, we can survive as ourselves. We're able, you see, on the first dynamic. Second dynamic — yes, we can have children. We can raise them. We're able on the second dynamic. And yes, we have groups and we get along together all right as groups, so we're able on the third dynamic. And then all of a sudden we get entirely disabled on the fourth dynamic, and we haven't got groups, children or selves!

And I say, "Come on. We're trying to get the street paved."

Somewhere along the line we could stand an increase of ability, not on the part of some individual singled out by chance or wit, but by all of us. We could stand an increase of ability on such a thing as the fourth dynamic because if we don't increase our ability on the fourth dynamic, we're not going to have the first three.

Well, there's an incomprehensibility, isn't it? I just won't mop up puddles.

The accent is on ability. The abilities that were taught in the physics laboratories of George Washington University were absorbed differently by the several people present. Some of them absorbed the knowledge which was there and which had been developed earlier by people like Halley, Einstein — absorbed this novel information, the different purposes and usages. The bulk of my classmates today have gone into service to the government and have been excommunicated — been kicked out. They couldn't stand it either.

Now let's take the immediate, overall planning and the policy with regard to such an operation and a very good and large operation it is at this time and getting better — the London office.

But they could stand it in 1932. They used to talk about blowing up the planet as something you might do at a picnic some Sunday afternoon. They could talk very easily about this because they'd had no recognition of what was happening. And then one of these gadgets developed by these same men was dropped on Hiroshima and seventy thousand men, women and children died just because these boys had applied their formula with no responsibility on the fourth dynamic! And now that they've applied that formula with no responsibility, where are going to be their third, second and first dynamics?

And let's look at that on its policy, and we find immediately that what I'm trying to do and what the board is trying to do, what we're trying to do with the London office is to accumulate enough funds so we can write a book especially adapted to the English speaking people on that side of the ocean and have enough thousands of pounds left over to put an ad about that book on every lorry, in every underground car and in every newspaper so that we can then accumulate enough finance to better and more widely train auditors, and to provide the HASI in London with its own quarters and sanitariums for the use of Europe. And that's what we're trying to do in Great Britain and that's what's incomprehensible.

Well, I applied it in a different direction. I said, "Someday there's going to be a fight between humanity and science." Someday, somebody is going to have to know enough in order to stand up to and against the forces which look upon man as cheap, worthless, expendable, erroneous and unnecessary to the planet called Earth — someday.

We don't care how many messages have how many vias on them if any of those messages obstruct the general course of these goals. All right.

I didn't have any responsibility on the fourth dynamic really. I was just going along the line, sort of, you know, following the chalk line of what I had been taught earlier in my life. Such men as the last magician of those brought into China by Kublai Khan, a man who had eventually become — by lineage, had been part of the Court of the Empress dowager and when that court broke up after the Boxer Rebellion, was thrown out to be a street magician — he was my friend. He had good grip on this idea.

Let's look a little closer to home here and let's look at the United States. What are we trying to do in the United States?

He said, "One way or another, we're responsible for everyone and every-thing that walks, lives and breathes out there — one way or another. And the way we walk to our doom is to take our feeling for our fellow creature away from him and hold it to ourselves. And so we die." And as a boy of sixteen I wouldn't have known too much of what he was talking about but it sort of hit me, you know, as being a strange way to look at life. But maybe there was some value in it.

One of the things that you probably think we're trying to do, is we're trying to figure out as many organizations as possible in order to get people as thoroughly confused as possible. And that's true.

Yes, there is some value in it. You suffer today from the disabilities of others. You could have more to do, more games to play, if those around you were more able. That is certain, isn't it? You could look toward more security, you could look to a happier life, if you could depend better upon the reactions and actions of those around you. That's true. Well, your life doesn't depend upon their disabilities. It'll never be better because of their disabilities, ever! So why concentrate upon their disabilities? Why not try to find something about their abilities and increase them?

You know why we're doing that? Because people think by attacking or by setting up an organization, they're fighting some kind of a battle. They think the organization is the thing, and it's not. And if I can invent enough of them, then after a while just the name "organization" will put everybody in hysterics. (laughter) And auditors will stop worrying about the organization and get out there and start processing preclears and the bigger organizations of the society.

Here you are driving down the road, minding your own business, driving a car. Suddenly somebody drives along, moves over the white line and runs into you — thud! Routine occurrence. Nothing strange or peculiar about it. But you were driving easily, comfortably, with skill, but you didn't predict the fact that somebody was going to turn across that white line at sixty miles an hour because he's supposed to be on the other side of the line. What are you fighting there?

Somebody walks up and he says, "I am a Scientologist." And the person he's talking to says, "Well, do you want to know where the plumbing is supposed to be fixed? (laughter) Or do you want the old newspapers? Or are you here to see about baby's teeth?"

Let's get the things you could do. It's really not your cue to go out and legislate against drunk driving and perform tremendous penalties on people who would drive when they're drunk. Because the next time you're driving down the road and somebody steers across the white line, it's because he didn't have but one hand on the wheel and had another one on a blonde. So then you'd have to go out, in addition to being against drunk driving, you'd have to go out to driving with one hand on a blonde.

Well, they don't know. They don't know exactly what a Scientologist is or should do. And by the way, I may be talking back time track right now.

But you've got this all boxed up. You've got laws now on the subject of drunk driving and blonde driving. You're all set. So then you're driving down the road minding your own business and a car hurtles across the white line and goes into you. You're still alive by this time. Your insurance company will still issue your insurance, so you've still got a car. And you find out the reason this happened is because the left front wheel of the oncoming vehicle came off! Mmm!

A very astonishing thing happened the other day. An official of the United States government ran into a boy who was a Scientologist and had him into his private office and shook him by the hand and said, "You boys are doing a good job," or words to that effect, and gave him what he wanted for nothing and sent him on his way, you know, just because he was a Scientologist. Somebody was at dinner the other day with the governor of this state and started to tell him all about Scientology; he was way ahead of him. He knew all about it.

So you figure and you figure and you figure. So you decide what you'd better do. What you'd better do is get legislation passed in order to make the manufacturers of automobiles inspect their left front wheels before the car is released for public use. But you discover this won't work because the reason that left front wheel came off was because of a service station attendant who didn't bolt it back on. So you decide that you will get legislation to prohibit service station attendants from touching left front wheels. You sure got lots of laws, now. Haven't we got lots of laws? All right.

So I may be talking back further on the track, but the point is that when you go in to a head nurse, they pay attention to ministers. In fact, they pay enough attention to ministers so that the minister never gets a chance to work on the patients, but is followed around by head nurses telling them their troubles.

So you're driving down the road and a car goes across the white line and hits your car and when you get out to protest, it's a cop. And you say, "How did this cop get here?" I'll tell you how he got here. You wanted laws against drunk driving, didn't you? You wanted laws against blondes, didn't you? — and the manufacturers of cars and the service station attendants. And there's where you got the cop, only he's after you now. And you can say then, "I have no responsibility." That's where the cop came in.

With the Church of Scientology, which is legal as the flowers of spring unless they become illegal to the Atomic Energy Commission — the legal aspects of the Church of Scientology are as sound as the Rock of Gibraltar — maybe sounder.

Cops, by the way, go down scale. At first they start to arrest criminals and then they wind up having only to associate with honest citizens. And today it's illegal for a cop to arrest criminals — it is, practically. We've had a couple of things with police and, each time, the only people that got questioned were the people who complained about being robbed. They didn't do anything else about it. All right.

The incorporation of the Church, its officers, its conduct, its conduct of services, all these things — I mean it's there. It is a church. Oddly enough, it is the church that a poll demonstrates America thinks it has already. That's the most peculiar thing. We conducted a big poll and we went around to everybody and found out what they thought ministers should do — gorgeous. It's utterly fascinating. The public said a minister should teach his doctrine. He should heal the suffering and follow in the footsteps of Christ. And that's what the American public said that a minister ought to be doing.

So there's the cop. After a while, you're driving down the road, and you've got cops behind you and cops in front of you, and you've got cops all over the place. The only reason you're driving at all is just so the cop in the back seat won't have to drive.

I got a lot of good friends that are ministers, a lot of good friends that are priests. They used to beat me at chess and so forth. They figure-figure harder than other people. But I've never had any of those boys tell me that they ought to be out there healing the suffering.

We got a police universe. What is it? How does it get to be that? By shedding off responsibilities for the various dynamics. By backing up from them and saying, "I have nothing to do with them." By looking at disability and not looking at ability. By looking to repress, inhibit disability. By looking in the direction always of doing something about disability and never doing anything about ability. And that's how it gets that way.

And the last time I talked to anybody from the AMA we used sign language. He gave me to understand that he'd be real upset if all the ministers of the country thought their role was healing the suffering. And yet we read the primary book of religion here in the United States, the New Testament and we go into the New Testament, and we discover that Christ told us that man should have wisdom, good health and immortality. He said the Kingdom of Heaven is at hand. We say it's three feet back of your head.

What was the solution in the first place for all these accidents? You were driving down the road and a car came across the white line and hit you. Instead, then, of looking at how drunk this fellow was, if you'd gone out and established a driving school or made it necessary or invited people to drive better, or if you had put people who are issued a license into a condition that they could always drive, be able to drive, you wouldn't have had any more accidents to amount to anything.

So why isn't it a religion? It's also a science. It's also almost anything because it's an understanding of life, and these things are compartments of life.

Because a man that can drive and who is able with driving, certainly would know when the left-hand front wheel of his car was loose. And a man who could drive, could also drive dead drunk, and he could also drive with one arm around a blonde. Let's make him even able to do that. So that the road toward freedom and out of a policed universe is the road toward ability. And that road toward ability is never followed by fixating on one disability after another.

You can call it anything you want to and be as legal, again, as the flowers of spring if the Atomic Energy Commission has not repealed them.

Now, does this work in processing? Have we discovered that there is something definite in these principles which apply intimately to life? And believe me, there is. Give me an auditor who will only process a chronic somatic, who will only process in the direction of bad sight or a bad leg, and I'll show you an auditor that takes a long time on a case — real long time. He'd probably make it.

And where we have a Church of Scientology and where we actually ordain a minister, we only do it when we know that man knows his Dianetics or his Scientology real well. And we open the door of every institution, hospital and clinic in America by issuing him that little card. And that's all there is to it.

But give me an auditor who will concentrate 100 percent on making the preclear more able in the level of conduct of the process, and wasn't — care anything about the disabilities, but he just goes on plugging to make this preclear more able and more able and more able to do this process, get the comm lags out of it, and I'll show you an auditor that makes people well in a hurry. Strange part of it is, is the bad leg, the bad sight, the chronic somatic, drops away in as much as one hundredth of the time. Fascinating, hm?

A lot of people come around to me and they say, "Oh. The idea of being a priest — being a minister — I mean I couldn't possibly face that. That would be the most terrible thing!" And you'd say, "Oh, go ahead. Just stand there now. Now mock yourself up as a minister."

The evolution, then, of Dianetics was simply, at the beginning, trying to single out what was the ability, what could life do? What could it do? What was it and what could it do? How did it behave? That was the primary thing. And the next thing that followed immediately after that was an observation of life itself to find out what it was doing and then finally, way late in this research and investigation, we walked into the field of psychotherapy. What were we doing in psychotherapy? Well, it's because we could be so darned able in the field of psychotherapy; that's what we were doing in it. And because man likes to categorize everything and label everything, so he kept coming around to us and saying, "What are you doing? What are you doing?"

"Ow!"

And we said, "Well, we're . . . Well, we're running engrams."

You say, "Come on. Mock yourself up as a minister."

And he says, "What?"

"No!"

"We make people feel better. That's what we're doing."

It's painful — gives him somatics. We don't know where they've been a minister but there's some connection in there somewhere. All right.

"Nobody else ever has — couldn't be true."

Big objection there — but there isn't any reason there should be an objection there — no real reason. Because a minister is supposed to, according to the American public, teach his doctrine, heal the suffering and follow in the footsteps of Christ. And following in the footsteps of Christ means, according to the New Testament: wisdom, good health and immortality.

But yet, we were there in the field of psychotherapy for quite a while. The only processes we had, actually, were those processes which would eradicate a disability. And the eradication of a disability was not very important. And when we came all the way through this cycle, it was time to write Dianetics 1955! It has a great deal to say about accent on ability. We're almost back where we started, with the single difference: We know what we're doing. "Slight" difference!

Somebody told me one time I could argue the devil out of his false teeth.

Now, if I were to tell you that, "All research and investigation in the field of Dianetics and Scientology today has been successfully concluded," I'd be a liar. I could no more tell you that — I couldn't even tell you that with a straight face. Every time I say to myself very quietly, "Well, gee-whiz, you know, a little fit [bit] further in that direction probably wraps that up," I go a little bit further in that direction and I keep looking for the wrapping — not there.

I don't believe it. I don't believe it. But I believe that religion as it's being conducted today is going to take the teeth out of the public but good. And it won't give him any false teeth at all back!

It's because there probably is no upper ceiling on ability. Research and investigation into disability could be forever with enormous phenomena — tremendous quantities of phenomena! Catalogs. Catalogs. Catalogs. Because these are all barriers life uses in its various games. It makes itself unable, one way or the other, and then forgets why it did it and what game it's playing. It gets all mixed up. Any case that we used to call a "what wall," actually is a "what game" case — they're busy playing kindergarten games maybe. Maybe they're playing games from way back somewhere or another.

If you go around and tell everybody, "Look: Repent, repent, repent." What do we know about this, huh? Shame, blame, regret. Shame, blame, regret. Shame, blame, reg . You can play this hard enough, fast enough and long enough and you'll make men sick, won't you?

And we don't know why they're playing these games and they've forgotten, even, what games they are. If we go plumbing into it, we find out that strangely enough they're playing a game of one kind or another. A game called limp. Or a game called headache. Peculiar. It just gets snarled up, loses its direction. But we could catalog these disabilities just endlessly. In any month, in Dianetic and Scientology research, more phenomena has been cataloged than turned up in the history of almost one hundred years of psychology. Why?

Audience: Yes.

I'll tell you why. Because the research and investigation started out basically to increase ability. And every time you try to increase ability some of these things which were disability would pop up and announce themselves and say, "Hey! Look how able I am. I can stop this preclear from remembering. When he tries to close his eyes and see, I can give him a black wall. When he tries to walk, I can hurt him. When he wants to hit somebody, I can make his chest hurt."

All right.

Phenomena. Phenomena. Phenomena. Phenomena. They wouldn't have turned up, don't you see, if we hadn't been going in a direction of ability. We're trying to discover ability, so naturally, disabilities continue to announce themselves and all the phenomena there is, actually, could be cataloged under disabilities. So you see the direction of research? Do you see why we got some-place in Dianetics and Scientology? We're going in the opposite direction. We just reverse things.

I don't find anyplace that everybody had to be a dog just to be good. I can't find that written anywhere.

And instead of trying to write down, "The number of insanities are . . ." (fellow by the name of Kraepelin did this) — number of insanities are catalog, catalog, catalog, catalog, category, category, category, catalog, catalog, catalog, catalog, category, category, category and unclassified. It's real cute. That's the most enormous list you ever saw in your life.

Now wherever we look organizationwise here in Phoenix, we discover experiments — little experimental setups, trying to discover if there's a communication line existing in that particular field of endeavor. That was to find out if any communication lines existed there. And they do — fine. We set up several other organizations. They don't have any communication lines.

It didn't get anybody on the road. Why? What was he doing? He was going around looking for disabilities, looking for disabilities, looking for more disabilities. And of course he'd find a disability; he'd simply fix on it because that's what a disability does — gets attention fixed or it unfixes your attention from everything. That's what a disability does. So research and investigation of disabilities would continually wind people up in trouble and with set ideas — with catalogs. It would wind them up with an enormous variety of disabilities, were they able to take their attention off the last disability they'd found. But they don't.

Show you how mean — how mean and how vicious we can be, I am contemplating the writing of a book right now. And this book will be called, The Home Treatment of the Insane, or, The Science of Psychiatry. (laughter) It won't have anything in it but 8-C Opening Procedure.

Let's get a case. He starts into examination of himself and he goes right straight along. He's doing fine, by the way, he's just swell. He's a hit at parties, he can play the piano with his shoes on, he can do all kinds of things. And he goes into his case on self-examination to discover what is wrong with him since the last five girls that threw him over has given him some clue there must be something wrong with him.

And it will go on with tremendous significance. We might even get that book so significanced that even the psychiatrists would read it. But we mustn't get it so significant that it won't work.

So he says, "Let's see, what's wrong with me?" And all of a sudden he turns his attention a little bit introverted and he hits some kind of a psychic trauma.

And you see, we do have a process in the Opening Procedure of 8 -C which does knock out most of the cases to which it's addressed or that you can get into communication — knock out insanity. We have other processes which have varying degrees of success on the insane. The insane are a hard problem merely because they're a problem directly in communication. They're out of communication and they — whatever they're doing, they offer to the auditor at first glance the same task he would have in auditing a pillow. It would be the same thing. No matter what the psychotic is doing, he's doing no more rationally than a pillow is doing. You know, I mean, there isn't anything — no respond.

He wants to increase his ability, you see, and he hits this little trauma, and it says, "The thing that's wrong with you, Joe, is you're no good."

Well, organizationally, we've come quite a long ways. And all of a sudden the other day found that we had not come any distance at all but were sitting here with the Hubbard Dianetic Research Foundation — straight back from the beginning right straight through.

And he says, "Well, I'll look around and see what else I can find."

Now the name of the organization was shifted around a couple of times, and so forth, and its general mock-up was changed and its address is changed, but actually it sits here today just exactly as it sat in Elizabeth, New Jersey. Even has the same number on the board of directors. And, you know that Dianetics: The Modern Science of Mental Health is still selling in the book-stores of the nation to the degree that most books sell when the audit when the author thinks they're doing well. Do you know that? It's still selling to that degree out in the bookstores.

There goes your case, fixated on one idea. Everywhere he goes, he has that idea in front of his face. What happens, though, if you actually, actively start increasing his ability? His attention comes right off that circuit — ping! And of course, another one will pop up. You take his attention off that one, another one will pop up. Off that one — another one. Off — another one!

"I am buying it," the publisher says. I didn't say anything about it at all. I just sat there and kept my mouth shut. And one day a royalty statement came in, and it says there were so many thousand dollars left to go before the book became mine. This is a New York publisher, so you can expect anything. But he has done the fascinating thing of subtracting its royalties from a rather large sales price.

This is the reaction of the mind going toward freedom. Freedom lies beyond barriers. And as soon as you start to go in the direction of freedom, you'll find some barriers. And the trick is not to stand around and look at these wonderful barriers inside the head.

He put a big sales price on it, and now he's subtracting the royalties from this sales price, and this lets him stay inside the copyright law. As long as he keeps reporting the sales to me, I can't do a thing. And as long as he declares that this is pursuant and consequent to a sale which is all agreed upon — he never agreed with me. He agreed with somebody else to sell it but he didn't agree with me, so — why, it's perfectly legal. So Dianetics: The Modern Science of Mental Health is in an interesting state right now. It's still selling in the bookstores and the royalties are still being subtracted from a royalty statement and one of these fine days, I will own it and its electroplates and what remaining books there are outright — not having done anything about it.

Let's find out how able a fellow can be and how free he can be. And if we discover this, we will discover immediately why research and investigation in the field of Dianetics and Scientology will continue to expand — because the direction toward ability is the only direction it has ever really had. The more able we can make a person, the freer he is. The more dynamics he is surviving along, the more beingness he is. And so we are able, if we pursue ability. If we pursue disability, we are disabled.

That day is not very far off, by the way. It's only about $1500 to go, or something like that. And then Dianetics: The Modern Science of Mental Health becomes the property of the Foundation outright. So it's got everything — everything.

And the first and foremost of these abilities is communication. But I will tell you all about that tomorrow Thank you.

All the books, all the copyrights, and so forth, of Dianetics all came home. No question about them. No argument anymore. Nobody's suing anybody. Nobody mad anymore. Everybody has made friends now and we decided we were all wrong. And as a result, we're going to publish the first book again. Isn't that a horrible thing?

The sales of the first book are being badly hurt right now by the way the publisher has gotten it lined up. It's got Standard Operating Procedure 1950 in there before it has any text in there. Have you seen one of these modern books?

Well, that is one of the sillier things to do — because the public walks up to the bookstore, sees this book — says Modern Science of Mental Health, opens it up, and says you send the preclear to the ruddy rod on the left-hand side of the whumph-whumph.

And he says, "I don't want that book."

The old edition, if you remember, when you opened it up, it said this is an adventure and so forth. Remember? Well, that is all preceded now by about that much text. So we'll chop that all up, and we'll chop out the therapy section, and maybe put in there Dianetics 1955! in the therapy section — some such thing — put it between hard book covers, and call it Dianetics: The Science of Humanity or something like that and send it out again. And there it'll go. And I'm afraid we'll be in for it. As a matter of fact, I'm afraid we're in for it right now. Let me give you now ... I've been talking rather generally about organizations and telling you nothing, but let me tell you something right now that's quite interesting.

The volume of letters which were being received by the very early staff at Elizabeth, New Jersey, is coming close to being approximated today at 616 North Third Street, Phoenix. In other words, what made news was the tremendous volume of mail which came in to 42 Aberdeen Road and later 276 Morris Avenue. This made news. It made news enough so the New York Times ran a couple of pages on it. This much mail because of an activity in the field of the mind was very unusual.

We are coming right up toward that volume again right here in Phoenix. Only there's a difference. This time we've got all the publications back to scratch — this time. This time we have, very importantly, ways of training auditors so that they do learn auditing and they do know how to audit and they do get results. That's important. It was — an auditor in the old days in training was pretty much on his own, as I think you'll agree.

Well, now — now we beat them. And we give them the material which works, and we give it to them in such a way that it will continue to work for them. All right.

Do you know that we even trust HPC graduates now? (laughter) We even put them on preclears, and I'm looking for one of them to put on the staff. But I'll get into that in a moment.

The problem that we faced before was primarily this: We could not depend upon an auditor, even when he was trained, to produce a Clear. We couldn't thoroughly depend that anything like this was going to occur. The idea of Clear had been so thoroughly oversold we were all groggy, including me.

And today that is a different state of affairs. That is so different that a six-months-to-live multiple sclerosis case in a wheelchair is now a Dianetic Clear. Now this won't sound like many hours to you: It was at the end of about 150 hours of auditing. That sounds like a lot of hours to us today, a tremendous number of hours — awful lot. All right.

Think if we could have said that a guy in a wheelchair whose body was absolutely ruined could be Clear in 150 hours. Supposing we did that in 1950 — impossible. It's not impossible today. If it takes us 150 hours for each case that we get, simply to make a good, stable exterior out of them, we'd quit today. That's a lot of time.

Of course, one auditor or another auditor has difficulty in trying to do this or do that. Some auditors take longer than others. We don't anymore require that delicate, artistic intuitivity which was supposed to be so necessary, once upon a time, to a good auditor. All we require is persevivity. And attention to the school solution. The marines have a song about the school solution.

"Bill McGrim he died with a grin. Because he used the school solution."

Well, that's true of our auditors today. They're indoctrinated into purity of process regardless of consequences. (laughter)

And so, today, with the Foundation here, again, we have in our hands a great many riches. Riches in terms of accumulated volumes, all of the pamphlets, all the material, the research notes of the Foundation and the HASI, and the Office of LRH. We have a tape library which goes back to June 1950. We have processing tapes clear back when. And, boy, would they sound strange to you now: "When I snap my fingers, a phrase will occur. The somatic strip will go back to birth. End of session."

Now we have, actually, a tremendous quantity of literature and materials, letters, files, contacts and good friends.

And these organizations today are actually all working toward an under-standing of life. But the subject itself, due to these many years of solid, invested labor, alertness, observation, has come up to a point of where we know we are really dealing with highly specific things and processes, and that if we deal with them properly and adequately that we'll win with the preclear, we don't care who.

I've been accused of being very optimistic. That we're so at grievous fault. But that optimism has been justified, I am afraid, because even auditors on the staff are interested in auditing today because they can get results from their auditing today. And this is very, very important to them. They like getting auditing results. For some reason or other, this seems like a good idea to them. And people who previously have simply done a great many things and talked a lot and so on, are getting in there auditing today. They're auditing groups and individuals, and they're obtaining results. That's a good symptom, isn't it?

Well, you know how good auditing is today? Right out of one of the existing units, or certainly within the next five or six weeks, we are going to appoint a staff auditor for this organization, and we're going to appoint one for London from London, and we're going to clear the whole staff of the HDRF, the HASI, the Church of Scientology, ad infinitum. We're going to clear everybody. Don't you think it's time we did?

Audience: Yes.

So you know it must be good now. All right.

Well, so much for a preamble. I haven't told you anything. I've just been getting acquainted with you again after a long time of not seeing a lot of you. Tremendous number of familiar faces here. Tremendous number I'd like to talk to personally, and probably will.

Right now I want to give you my own welcome and that of the staff and the auditors in Phoenix. And all of us welcome all of you, and that takes in several continents of Earth. So that is a big welcome, and thank you very much for being here.

Thank you.