Okay. This is December the 10th, and today we have a few more funda­mentals I want to go into — go over them again, really — namely SOP 8-C.

Okay, this is December the 10th, morning lecture. This morning, I'm going to hit very briefly at very, very definite fundamentals again.

When you are doing SOP 8-C, you will have a tendency to mix up getting the preclear to communicate, and you evaluating for the preclear. Now, evaluating for the preclear is a gradient scale. And if you tell a preclear what to do too specifically, you're to some degree evaluating for him. By this I mean, if you can tell a preclear, "Get five places in the past where you are not and name them," he does. You can then say, "Get five more places in the past and name them, where you are not," and he does. And you get five more places in the past where he is not, and he does, and names them. And then, by the locations which he has named, you realize he's going out too far — he's way out.

The fundamentals involved here which most intimately concern you I just mentioned before the lecture — that is to say, knowingness. People will not-know in order to keep others from knowing. This is also "to be betrayed, so that others will be shamed by having betrayed." This is a reverse vengeance. People keep others from knowing, actually, in order to enslave others and then they eventually — eventually, themselves, believe that they cease to know. And that, brutally and horribly enough, is the history of any person in this room. He has kept others from knowing.

You know, he's gotten five places in the past, and every time he's got this galaxy and he's out there on the Moon and he's in all the — what we call the "buttered-around places." The fellow that does this is plastered all over the damn universe, by the way. If he won't get in and look at Earth, boy, is he not looking. This is just a matter of not looking, you see. He just won't look at something, so you get him to find places "he's not there," and he eventually finds places where he is not, and he's more and more and more looking at places which he wasn't looking at before.

Now, there are many ways to keep other people from knowing. The main way is to tell them that they know wrongly. It will strike some people under training that the material being handed out is an indictment of their own knowingness and is — puts them in a secondary position because they have to be told something about knowingness. But remember, when you talk about knowingness itself, you are not evaluating. You're trying to point out a road toward knowing. Knowingness in terms of things and combination of things is obtained by observation. Knowingness in the individual is native.

But you realize by this, after he's named as the past, the bordering continents, and he's — the Moon, and the bordering continents and so on, you can just speed it up and say, "Give me five places in the past where you won't be, or you aren't, which are closer to home." And he will. And you can ask him to "Give me five more places in the past, closer to home, where you aren't." And eventually, why, he gets down to the point he's not in his grandfather's grave, and he's not here and there.

The first step, actually, into action and randomity, is a step toward not-knowingness. A person has to say he doesn't know in order to have space. He just has to. Otherwise, he has no randomity whatsoever. The space is not his space.

Actually, if you care to take a little time of it, he will simply clean up the past by this process, as long as you keep forcing him to look in closer by simply suggesting to him that you want places which are closer in, and not by asking him specific places where he is not at all.

He has to not-know in order to be surprised, in order to obtain any sensation. And this is all very well at that echelon, but as soon as it starts to move into a lower echelon, individuals begin to obscure even knowingness by observation. And it begins to be past time in every other locale than where the person is and when he is. And it begins to be past tense, so that the only present time is where the individual is, and the only data he has is past time when he was at some other place. This is a direct inability to observe.

Now, I'll give you an example of this. You ask this preclear, you can say, "All right. Be three feet back of your head" (this is the patter, you see, of — first step, "Be three feet back of your head") and he looks kind of foggy and dazed and so forth. Well, you don't worry about that. You can sort of tell by looking at him that he's not too certain where he went or why. And you're not going to pester him by saying, "Are you three feet back of your head and — or aren't you?" because obviously he is in a fog.

Above observation, of course, is simply knowingness. It is possible for you to know the answer to a very complex mathematical problem simply by knowing, not by working the problem in terms of some system of mathematics.

This takes a little bit of looking on the part of an auditor, but if an auditor can't look, if he insists on looking at his own shoes rather than the preclear's chin, why, he might be left in the dark about this, but the process would be the same in any case. The least harmful process would be to simply start in on the rest of Step Ia.

Now let's take up another portion of this. We have in knowingness what may be called, at the same time, certainty. Certainty and knowingness are themselves synonymous. It's the same phenomenon. It's — self-confidence adds in there. People have many names for it because there are many facets to knowingness and they've never recognized too well that this knowingness was merely composed of several facets, and was these facets.

And the auditor would then say, "All right. Give me three places where you aren't."

Now, the route which we follow here is a road toward knowingness — knowingness of oneself and knowingness on all the dynamics.

And the fellow would say, "Well, let's see, I'm not on Jupiter, I'm not in Galaxy 82, I'm not in . . ." You've got a case on your hands, son.

People have weird ideas concerning what knowledge will do. Knowledge is dangerous; that is the one message which is handed down from generation to generation.

You say, "Give me three places where you aren't."

For about fifteen hundred years, there was the most active and agreed-upon effort here on Earth to keep everyone in complete ignorance. Ignorance was the byword. And as a result, this culture has inherited a vast tradition about the dangerousness of knowledge.

And he says, "Well, I'm not in the desk, not in that corner of the room and not in that corner of the room" — Step I. You just keep this up for a little while, and he'll be right on out and stabilized.

We think of the dangerousness of knowledge in terms of the atom bomb. The dangerousness of knowledge in terms of the atom bomb is the failure on the part of the atomic scientist — with whom I was educated, God blast him — to recognize his own brotherhood with and responsibility for his fellow man.

So, this is diagnosis by how well is the preclear buttered all over the universe, you see? Or if he isn't, why, he's — pretty good shape. Well, you'd just carry on with the process.

A person who, for any reason or cause, would suborn his own talents and researches solely to destroy for the benefit of political advantage is beneath contempt. Because he destroys more than he can ever rebuild. And the only reason he will destroy is his failure to recognize his brotherhood with the universe. That is his first big downfall.

And then you'd say, "All right, give me three more places in the room where you aren't."

Oddly enough, these people pay for this in various ways. It's a singular thing that the overt act-motivator sequence is only effective when one chooses out for randomity his own salvation.

"Well, not here, not there, da-ta-dum."

I am often asked why I do not immediately jump on a white horse and go charging down the line to butcher and slit the throat of somebody who has done something to Scientology. I'm very often asked this. Matter of fact, I had an office one time down in Arizona which was going strictly mad-dog on the subject until I suddenly and sharply cut off its outflow of entheta communication concerning an organization which had cost Dianetics and Scientology a great deal both in dignity, in finance, research and materiel. They were flabbergasted. They said, "Why shouldn't you take vengeance on these people?"

"Well, give me three more places where you aren't."

And I said, "They've taken vengeance on themselves."

"Well, not here, not da-da-dum, and . . ."

Now, that sounds sweeter than light and all that sort of thing, but it happens to be the horrible truth. It isn't that that person who touches me touches death — no, no. No, that's a very childish way of looking at such a thing. What would you think would happen to somebody who chose an effort — an effort toward knowl­edge, which was really a main line effort toward knowledge — as his randomity? What would happen to him? What would happen to a person who chose the best methodology with which he was ever acquainted (just aside from the point it works or not) — the best methodology with which he was acquainted — for his randomity? Made it other than himself.

"Give me three more places where you aren't."

What would you think of a person who took sanity and orderliness for his randomity? Now, you know enough about background theory to know that this would be a horrible thing. And so it has been. It is uniformly a horrible thing. People make allies out of this universe very easily, if they're fairly well up the line. This universe will do more horrible things to people in less time — that can be undone easily by a lot of auditors. It's — can get pretty vicious.

"Uh-huh, rahh, rurrh, rrh."

And individuals who choose out various things in the society for the sake of their war, or for a war, of course have to immediately push back against anything connected with the other side, and they will eventually succumb to it — eventually. But they will succumb to it. They won't come into possession of it.

It's come to your attention by this time that none of these places he's offered you is his own body. Although he's kept to places in the room, he's already spotted himself. He's a real shaky Step I.

Now, this is not a very happy outlook for man or for Earth. But why one should add punishment, why one should add vengeance to an already over­burdened scene is a little bit more than I at once would be prepared to answer. It isn't that one is unwilling to answer for vengeance, it's just that — well, you look at a glass full of water and I don't think anybody has an impulse to pour more water in it. This is a love-hate universe, and the amount of hate which is generated daily is more than adequate to balance the books.

Good, solid Step I says, "Well, I'm not in the corner, and not in the desk, not in the upper corner of the room."

One goes on the idea that unless one immediately acts to prevent this action or that action, or immediately acts to defend himself wildly and so forth — one is sold this idea by this universe — then one is to some degree doomed.

And you say, "All right, give me three more places."

No, I'm afraid one is doomed at the moment he begins to choose out things for vengeance, because he's immediately resisting them. The way to handle a pickpocket is to be around in back of the pickpocket and have him put his gun in his pocket and go away. But you have to be willing to be the pickpocket for a moment in order to do that. You have to have a little bit broader view than "I am just me and it's only present time here."

"Well, I'm not in my right shoe, not in my left shoe, not in my chest."

Now, completely aside from that rather formidable subject, we have been educated into justice in such a way as to believe that one must have, make or create justice. This is weird. Because men slaughter themselves. Because you aren't right there on the scene, you may not think somebody is caving in because of his own actions, because of his own vengeances and so forth. Well, that is a cut-down knowingness, you see, and it's one's anxiety about this that causes one to press in on the scene and try to create more furor.

You say, "Give me three more places."

It isn't that one shouldn't punish — this is beside the point, too. It's just that one who dedicates himself to punishment and vengeance dedicates himself to a resistance to evil, and if he resists evil hard enough, he'll become it. And this is just inevitable. If he goes into a consideration that this is evil and that is evil, and this is good and that is good and so on, and makes these adjudications the sole method of arbitrating his own existence, then he comes out, in the final run, the loser. He loses because he has narrowed and fixed ideas, more than anything else. He's fixed ideas and said, "This idea is that person's idea; this idea is somebody else's idea."

"Well, I'm not in my head, I'm not in the back. Um, I don't know, I'm not in my body." That's about the way it'll go.

Now, right along in the line of justice ... I don't want to give you any idea, by the way, just in passing, before we skip over the subject, that I feel terribly "put upon" by the society or by individuals in it for Scientology and Dianetics having been knocked around. It has been knocked around much less — much less than any other newly introduced idea.

But you can peel it all down to that, simply by keeping on demanding places where he's not. You just say, "All right. Give me three more places where you're not." Very simple. His lookingness will eventually come in to a point where he will look at something.

And it has been knocked around, I will point out to you, in such a way as to make people face up to it hard. And they face up and fight it hard. It's very interesting what will occur here in a few years. That's not plotted either, this just happens to be the way things work out. Nobody can get me very worried about the vast enemies that we have out there — people tell me all the time all about all these enemies and that sort of thing — it's all right. They — as I said at the congress, the only people who have actively fought us are those that we've brought up far enough on the Tone Scale to fight. It's true! God help us, it's true.

Now, a person who's going to be down there at about Step IV, something like that, and you said, "Give me three places where you're not."

Now, getting on with justice, you'll find that the lowest ebb of any person's life is connected with an inability to punish or react against or set to rights a situation which they believe is very detrimental to their good survival. And that is very, very true. Why? There's a good — real good reason — not one of these Homo sapiens reasons, but a real good reason behind that. Justice has to do with force, and it is at that point where one permitted himself to recognize his complete lack of force.

"Oh," the fellow says, "well, let's see, I'm not in San Francisco — ha-ha! I'm not in, uhhhh — not in Canada. Not in — uhhhh . . . Mmmmm, not in uhhhh . . ." That's about Step IV.

Now, when one recognizes that he has a complete lack of force, which is an idiotic thing to (quote) "recognize" (unquote) — because one's force is never less, and no fuel is ever going to build it other than his own.

Well, if you just kept on asking him for "some more places where you're not, and some more places where you're not, and some more places where you're not, and more places where you're not" — theoretically, if you'd kept this up for ten or twelve hours, why, he'd be stabilized back of his head, and that'd be all there was to that. What you're doing there is collecting his attention, concentrating it.

Those things which are holding apart the ideas — those bodies of energy we call ridges and so forth, which are holding apart his ideas; things like engrams, so on — are composed entirely of energy, and force is energy. And when one believes he can no longer handle force or generate force, and is not permitted — if one is not permitted to generate force, why, then of course there is nothing left to energize those things he is using to hold apart the forces of his bank. And if he can't handle force, if he says, "I can't handle force anymore, and I want nothing to do with force; I want nothing to do with energy," he is immediately running out on his entire reactive bank, just like that, bing! and it caves in.

But now let's take the fellow — let's take the fellow, you say, "All right.

So if you want to find the prime key-in of a person's life, you merely have to ask him the moment when he recognized that he had no force; that he was not able to bring about a condition of justice as he conceived it. Because he was playing the game mest universe very, very hard at the time, probably, a sudden recognition that he had not the power to punish at his discretion was more than he could overcome.

Give me three places . . ." or "Be three feet back of your head. Okay. Give me three places where you aren't."

Now, getting people to consent to force solely in the form of police is perfectly all right so long as the police are efficient. But a friend of mine, an executive in a — probably the largest motion-picture company (he's the general manager of it, the vice-president), made a very, very, very sane observation one time to me. He was terribly interested in the effect of police on the deterioration of a social order. He had it figured out — from Dianetics, by the way — that the police, being in continual contact with the criminal, brought a contagion through into the society at large and therefore the police were a more responsible agent for the deterioration of a culture than any other single agency. Well, it's deeper than that. It's that people — actually, this has started me on a long line of thought on this direction. It was a very sane observation. It's very true.

He says, "Well, let's see, I'm not urn, mmmmmm — not on the Moon. Nope, not on the Moon, that's right, there's no air there, I couldn't breathe there. Uh, let's see, and I'm not uhh — I'm not uhhh — not in the Sun." (Big, happy thought there.) "No, I'm not in the Sun" — repeat.

You leave a policeman, by the way, in the detective bureau hunting criminals for six or eight months and he begins to become a savage beast. You have to take him out and put him on the traffic squad for a little while. First few days on the traffic squad, why, he's screaming and hammering at motorists, or throwing tickets around and coming down on the pedestrians like mad.

You're hitting a Step V. He won't look at Earth, much less look at his body.

One did this outside a university some years ago. He had just been released from the criminal division. For about three days, he was giving university students tickets. He was stopping them from walking on crosswalks and he was doing all sorts of things. Oh, he was a vicious man! He was handing out more arrests per hour than any cop had ever managed to do. At the end of about three days, a couple of students took him aside and said, "What do you think we are, criminals?" And the fellow stood there, stood transfixed for a moment and thought it over, and came up to present time. And thereafter was about the nicest cop you ever wanted to meet. Until, of course, he went back to the criminal division.

Now let's go out further. And you say, "Give me three places where you're not."

Now we have a problem, you see then, in terms of force and justice and responsibility. Where a person turns his responsibility consistently over to another, he's actually turning his force over to another. Because he's consistently saying, "I can't do anything about it," "I won't do anything about it" or "I don't want to handle it." And we get back to what we were talking about yesterday: Don't want to handle it. "Don't want to handle it, therefore I don't want the responsibility for it."

The fellow says, "Must there be places?"

Well, people pass into this almost insensibly. They first say, "I don't want to handle it because I don't have enough time to handle it, and therefore somebody else has the responsibility for it." And after a while, somebody else has it — he doesn't have the responsibility for it, he has all the responsibility. And the person has deteriorated to this degree. He's handed out this responsibility, he wasn't taking responsibility for a certain sphere anymore.

And you say, "Yeah, three places where you're not."

Now, a preclear can look back at a time when just out of plain, ornery cussedness he decided that somebody else was going to do some work. That's that! Well you know you can run that and regain a remarkable amount of energy in the preclear? And this is fascinating! That's where your people who won't work come out of it. Right on such an incident. They won't handle it. And they're just bound and determined somebody else is going to do some work, too. And they will go downhill on that like hitting a toboggan. And there goes their force, because work is, in essence, effort. And work, by the way, is scarce, and effort is valuable, and it is a very nice thing to be able to put out effort. Not toward the goal of not putting out effort anymore — that's the retirement scheme — but it's just the idea of putting out effort.

"Mmm — what kind of places?" Step VI. "What do you mean?" he's playing. That's your next reaction down. This is actually diagnosis straight by just what the fellow says immediately after "three feet back of his head." I mean, you can read him much better than you can read the average book. Much better. He's much easier to read. Average book has a plot and the modern book has social insignificance.

If you were to take a large body of people and inhibit them from putting out effort for a long time, they would deteriorate morally, physically — their social order would almost disappear. Well, one of the ways you do that is make everything automatic for them. That's one way to do it.

So, we've got the next — next step down, Step VII — you say, "All right. Be three feet back of your head." Then you say, "All right. Give me three places where you aren't."

But a person recognizes, once in a while, that the police are not going to do anything for him — he passes immediately out of his agreement. He agreed to turn over, at one time, his own power of punishment to an organization, one kind or another, any one of which comes under the heading of police. And then he recognized a little later that the police weren't going to do anything for him. See, I mean that may be much later, but he recognized sooner or later they weren't going to do anything for him, which leaves him without justice — and that is the dwindling spiral of force and energy and responsibility. There it is, right there. That is the curve you're looking for in the case that won't take any responsibility — power to punish. Agreed somebody else had the power to punish, and that they were fairly safe in that other person having the power to punish, and then — then, no. Of course, way back, the idea that one must punish is what's responsible for this. Resist.

And he says, "Button my shoe, button my shoe, batter-batter-boo" Step VII.

I'm going to talk about something now a little less theoretical, and that is the problem of the avidity of people for being betrayed, and their horror of being ridiculed. And they have a real horror of being ridiculed. Well, why should these ideas sit there like that? Well, there's a little process you can run — not a recommended process, but there's a little process that you can run that'll tell you all about this. There's what's known as the "rebound" — the "rebound hold."

Now, those are steps by SOP 8, you understand. And those are not steps by SOP 8-C. The steps of SOP 8 do have meaning as to the type of case, SOP 8-C they don't have, particularly. It's just a drill you do on a thetan exterior. All right. Although there is some comparison — they've kept almost the same level.

A person is struck, and because some of the particles which were struck are liable to fly away, one seizes the struck area, so that he becomes horrified at the idea of things leaving him. He doesn't want things to leave him now. Why? See, he's struck, and then some of the particles which were struck may fly away in the next blow. And he just doesn't want this to occur — damaged particles — he's trying to hold on to what he has. And the other and perhaps even better reason, is because the fly-away hurts like hell.

If you were to actually process somebody who would say, "Button my shoe, batter-batter-boo," at you or something like that, the best thing in the world that you can get him to do is plead with him to tell you some object in the room that is real to him. And he will eventually settle on the light switch, if he's had a lot of electric shocks — or he'll settle on you as an auditor, something like that. Then you make him come over and touch you, touch the light switch, something of the sort, and withdraw from it.

This is dramatized by the fact that a knife, going in, seldom creates very much shock — it's merely cold and quite definite, kind of cold and icy. It isn't until the knife is pulled out, quite usually, that a person receives a severe shock. A man, theoretically, could be bayoneted through the stomach and not suffer very much because of it till somebody pulled the bayonet out. That's a rebound. He does a hold on to the bayonet. Now he tries to hold the blow incoming, and that "hold" sits there and resists any outgoing. Well, after a person's been struck too often, he gets the idea that he has to hold on to everything — and not only that, he gets the idea that he has to have things. So there is your basic clue, in terms of action and motion, to the person who has to have, has to have, has to have and can't give away anything. He wants something, he thinks.

But that's SOP 8, which has its heavier emphasis on people who are still interiorized, that's not 8-C. A thetan — you just get him to touch those points that are real to him. You run him the same way as you run a psycho interior, but a thetan exterior is not psycho, he simply can't see. All right.

In the Doctorate tapes there's a discussion about what you want, you can't have, and what you can't have, you want and so forth. Well, this is the basic mechanism behind it.

Now, if he can't see at all — a psycho interior, you know — if he can't see with mest eyes and mest touch and he can't orient himself in any way, shape or form although he is in a body and backed out of it again, why, that's real interesting.

Now, if you will ask somebody who has been hit to go through an exercise — this is, by the way, an experimental process, is occasionally beneficial — is not a recommended process, but it's a very basic process.

Now look what else happens here in Step I. You've had this fellow who's flying around the place with good perception — you don't know anything about it, you haven't discussed Scientology with him, you haven't told him what you're going to do or anything else. You say, "Be three feet back of your head. Now, give me three places where you are not." Just like that.

You get the idea of his being struck from all sides, and then inhibiting the rebound, and then being struck and inhibiting the rebound, you have the exact pattern of effort through which he is going throughout his entire life. And that is why loss is so serious. That motion, then, makes the thetan unwilling to put out energy. It makes him unwilling to put out an aberration — and very important to you as an auditor, it makes him unwilling to give up any of his fixed ideas. Because it's going to hurt like that. And they'll sit there and look for somatics while they're trying to give up an idea. Well now, this is the silliest thing in the world and — no somatic's connected to an idea. And yet, he'll sit there and he thinks that he gives up an idea, why, he immediately is going to hurt.

Fellow will say, "Well, I'm not — not in any of the corners of the room. Or I'm not — not — I'm not in your pocket," something like that and so on.

Now, you just run that on such a preclear and he'll suddenly get the point. It's illustrative more than . . . Get the idea of him being hit, particularly being hit by an invisible barrier — that's the worst kind. And hit by a barrier, and then holding on so that the rebound won't take place. And then hit by another barrier and holding on so the rebound won't take place.

You could err, just there, to this degree: It would never occur to the fellow to tell you he was not in his body, because it would never occur to him that people got into their bodies. He'd think this was very strange.

I don't recommend your doing this very long with the body, because that's exactly how you build a body. A person, however, who has to have and who will not give up, will be your most difficult preclear. And there is the mechanic. I mean, there's — don't have to dress this up any further — there are the mechanics of how this comes about.

He'd look at you — if you said, "You know most people are in their bodies?" he said, "They are? Gee, I'm in a funny place." But he would eventually get around to naming it. And just by carrying forward the same drill.

He doesn't want anything in the first place, basically, as a thetan — he can create anything he wants. And yet he's been hit so often, and the body has been hit so often — he's been hit so often that the mere thought of losing something causes an enormous amount of sorrow on his part. So he loses something in life, and he starts to blow a grief charge on this. Well, this is rather silly, to blow a grief charge. What's he blowing a grief charge — what is the basic effort underlying a grief charge? Every grief charge has an effort underlying it. Well, it's just that. It's: In came the blow, and because he didn't want the rebound, why, he held it. And then in came the blow and he held it. And in came the blow and he held it. After a while, he gets a horror of ridicule, which is something being held out from him, and he gets a horror of giving up anything, and he gets a tremendous appetite.

Now, after you've had the present dealt with, although he is exteriorized . .. See, it doesn't hurt anybody who's in good shape to ask him three places in the past where he isn't or five places in the past where he isn't — doesn't hurt him at all. And if he's in good shape, why, he'll name them off very rapidly. And if he's in good shape, he will name, more or less, his consecutive time track.

Now, many factors will influence a person to get into this kind of a situation. The principal factor has to do with something else I'm going to tell you about now: the Factors. And I call your attention to the Factors because the Factors are right up top strata. The one thing that isn't mentioned in the Factors is attention, but it is understood between cause and effect, because obviously, you can't have cause and effect without having attention.

He'll say, "Well," he'll say, "I'm not in — not in Des Moines," even though he was born in Des Moines. "I'm not in — not in New York," you know he was educated there. "I'm not in Washington," you know he was there for a long time. And "I'm not home." Bang, bang, bang, bang — he's just talking about time track. It's what's real to him. Seems quite ordinary and it doesn't seem at all unusual to him not to be in these places.

When you get there, the second line, "The first decision is to be." Well, there immediately you're handling "can't arrive," and there immediately you're handling energy. The basic intention of any energy is to assist a beingness. And preclears very often carry around themselves a sort of a caul, you might say, or a sort of a hood of energy, a — it's out there quite a ways on some preclears. There's a palpable somethingness around their body.

But we will take somebody now who's going to be way down further steps and you say, "Give us three, four places in the past." Beware, if the fellow suddenly says — starts out by some kind of an incredible. He's way down step. You just — he's volunteering this — you've just said to him, "Be three feet back of your head. And give me these places in the present, these places in the present, these places in the present." You've got him narrowed down fairly well so that he's in much better shape in the present. You've asked him this maybe twenty, thirty times, three more places you wanted. He's pretty well established.

They might not even see it till you tell them to. "Now, concentrate on an invisible barrier. Now concentrate on overlooking it — look out beyond it. Now look at the barrier, now look out beyond." And the next thing you know, the fellow finds a tight band across his mouth or a tight band across his eyes, or he finds, over the top of his head and over his body in general, he finds out he has an invisible barrier all over him, which is quite peculiar.

But his perceptions aren't turning on, that he is commenting on — he doesn't mention it if they are, and he's not doing too well. His communication lag is, by the way, what an auditor listens to and tells: how fast does he reply, how long does it take him to consider where he is, so on. These are all indexes to his position, down to a certain point — there is that fellow who merely answers you frantically and hectically, consistently and continually, but not necessarily correctly.

Now, if he watches this invisible barrier, he will discover this is happening with it: Every time he sees something, the barrier echoes it. That is assisted by mirrors; the mirror gives the idea that the invisible barrier will reflect. But this mirror, really, in essence, is the thetan's effort to be. And you see how that could be? It's — you have something which makes an easy mock-up, it simply reflects some light, and there is the mock-up. Well now, he can be that image, you know, or he can have that image and see what he is being.

Now, as we get this fellow who is very uncertainly established in the present someplace and we say to him then, "All right. Give me three places you're not in the past."

Well, this invisible barrier around him will actually take on the color and character of any object which he sees. Why? Because it is an effort to be. But it's a "not arrive." Now, you can tell some medical student who is going through medical school, you can say, "Now, there's this pipsalitis, which is a horrible disease, and it breaks out with small buckaroos on the end of the proboscis." And he promptly goes home and looks in the mirror and gets rather nervous about it, and what do you know? The next morning he does have a — something on the proboscis. Hm-hm! Now, this is the effort to be. He's trying to be something.

And he says, "Let's see, the past — three places I'm not in the past — past — let's see, mmmmm. Well, I'm not in Alice in Wonderland in the past. I don't know, where would three places be in the past, auditor? Where would they be that I wouldn't be in?"

There is an interesting story told amongst the Blackfeet Indian. They have a character in the Blackfeet mythology known as "Old Man." And Old Man built everything. And Old Man had a horrible trick. He would come around to some animal and find out this animal wasn't doing this or that and he'd fix him up. And that's how the skunk got his stripe, and everything else. This was just — Indian stories.

Oh-oh, you're dealing, in SOP 8 terms, with somebody between VI and VII. He's right in between there. You can expect to have a little bit of a gruesome time. Although you didn't particularly spot him there with Step I, all of a sudden this came up, the second you said anything about the past. That's gone.

But there's an animal out in the Rocky Mountains known as the pack rat. And this pack rat's a large rat — he's very large, he's unbelievably big. And he can carry around an enormous amount of bric-a-brac. And God help you if you ever leave a bright cartridge or a silver buckle or anything — if the magpies don't fly away with it, the pack rat will carry it away.

Well now, it gets down to more reasonable past. Your Step III or something like that's going to say to you, "Three places in the past where I'm not? Well, let's see, I'm not — I'm not in — I'm not in Europe, never been there. Not in Africa." Same deal as on the present, only it's just a trifle more significant, if we must have significance. It's just — doesn't have much bearing on what you do next, it's just your estimation of the case.

Well, you fortunately always know when it was a pack rat, so that you have some idea — you can go and look in the attic or someplace and get into the nest and get the stuff back. Because a pack rat could also be called a trade rat and is often called the trade rat, because he always leaves something in the place of this object which he has taken away. And you'll find a little chip of wood or a piece of a pine cone, or a little pebble sitting there where your fancy belt buckle just was, you see, or your cartridges just were. You go up into old abandoned shacks and you look around the roof and you'll find old pack rat nests, and they're full of cartridges and sardine-can tops and so on.

In other words, you don't have to have a long chin-chin with this fellow, and say, "Now, old chappie, where do you think you are on the Tone Scale," and all of that sort of thing. You don't have to go in for it and say, "Now do you think Hubbard is right or wrong before we start this?" You don't have to say anything about this. Nothing about it at all.

Well the Indian — Blackfeet Indian — tells the story of Old Man coming along, and here was this nice, self-satisfied rat sitting on the corner of a river, minding his own business, having no trouble with anybody.

All you do is just start asking him this, and if you have a good grip of theory, you don't even have to have much experience. If you've got a good grip of theory, you just audit three or four preclears and they'll all turn up exactly where they would on SOP 8 with their comparable comm lag, and their perceptions will be just about that good or that bad, see. SOP 8 — it was figured out as seven categories of case and they are plotted against communication lag. But this is a better way to plot them — "where-not lag" is what you'd say.

And Old Man took a look at all this laziness going on, and he says, "Do you have any boojum?" And — pack rat was very upset.

Now, don't omit the next step with this boy. You say — all right, you've said to him now where isn't he past and where wasn't he in the present — you got the present all disposed of, and you've got some of the past disposed of. And you're going on down the line now, and you're going to ask him right away now — you're going to ask him one that will be a shocker to him, if he's down at III or IV. You're going to say, "Give me three places where you are not in the future."

He said, "What?"

"Hmmm, hmmm . . . How can anybody tell?" he says. Big new thought has just hit him. Well, you're dealing with somebody down there around V, around IV. Now, this would amaze you that it's that high — that it's only Step IV or V that hits people this way.

"Well, I see that you don't seem to have any work to do."

But you know, I can swear that an auditor who gets to know 8-C very well and who is operating without it in front of him and who is very handsomely going along at a mad rate — whose own case is not too well fixed up — will consistently omit the future. He'll just skip it. It will occur to him that it's not very important, he'll have other reasons for it, but he just won't mention it. That's right. I know this because I've already seen it happen; and they just skip it. "It's not important."

And — "Oh, well I don't have any work to do. I've got all of my stores in for the winter and I've got a snug nest and everybody in the family's happy and so forth."

And yet, when you're dealing with somebody who's down around VI or some­thing like that, do you know that you can say, "Give me three places where you are not in the future," the fellow says, "I — umm — hmmm, three places where I'm not in the future. Well, the — I can't really tell about that. Now, let's see now, three places where I'm not in the future — hmm-hm-hm-hmm-hmm. Three places . . . Well, uh — uh, let's see, how much future?" something like that.

And, "Well," the Old Man said, "but do you have any boojum?"

And you say, "Well, next week."

And the pack rat looked very puzzled and he said, 'What's boojum?"

"Ah, I don't know — how could you tell, really? I mean . . ."

"Well, it's pretty important," Old Man said. Old Man said, "You know," he said, "I occasionally do horrible things to animals when I find an animal doesn't do things. You know that, don't you?"

"Well, ten o'clock tonight." Get that future down close to him. Future's predictable in terms of a few minutes, directly.

And the pack rat thought of all the horrible things that had happened to animals and the way they'd gotten changed and everything else, and he didn't want to get changed, so he said, "Yes sir! Yes sir, I know all about that."

He'll say, "Oh, ten o'clock tonight? What time is it now?" And "All right, let's see, ten o'clock at night, now — I won't be at work at ten o'clock tonight, the office is closed. (sigh) Now let's see, see just — you said three places. All right, I'll get two more — now don't — no hurry. Let's see, let's see, let's see — um, hmm-hm-hm-hmm-hmmm-hmm-hmm-hmm — what time do you think I'll leave here tonight? Hmm-hmmm. Well, you give me some places where I won't be."

And Old Man said, "Well, the next time I come by, you'd better have some boojum."

"No, no," the auditor says, "no, you just give me a couple more places where you won't be tonight at ten o'clock."

And the pack rat yelled after him, "But what is it? What is it? What is it?"

"(sigh) Let's see . . . Hm-hmm!" He's — really run high gear. All of a sudden of his own volition he'll think, "Do you know I won't be in the White House? (sigh) And Fulton's Fish Market is closed." Just — the thing. Do you know his case breaks right at that point? He does a break up from neurosis at that point. You've made that man face the future, even if it's only ten o'clock tonight. Mmm.

But Old Man never answered.

People for many years, when dealing in the realm of the human brain, see, were trying to get people to face reality. They neglected to tell people what reality was, they neglected to define it, they left that to the physical sciences. And the physical sciences left it to the people who were in the study of the human brain. And between the two, their shedding of responsibility was total.

Didn't mean to run too many Indian tales in on you this morning, but they're occasionally somewhat informative.

And we know what a reality is today. We know what a reality is and we can make people directly face reality, but once you take their face and slam it into reality, they don't react well. That's the method used by the phrenologist — I think that's taught in American universities, phrenology. And — no, it's chiropracty, isn't it? Study of the human brain. I've forgotten what it is. Anyway . . . Palmistry, that's what it is. These boys almost would shove somebody into it: "You've got to face the fact that you really hate your mother, or I won't have anything more to do with your case. And you've transferred and you know what that's done to you now." Typical. I mean . . .

Your preclear is in almost a frantic state about boojum, (audience laughter) And he will rig up all kinds of things to imitate objects. And that, in essence, is a facsimile. And that's the cause back of the facsimile, you might say. And he'll carry a mass of energy around which can instantaneously become the impression of a facsimile at any moment.

Now, it — just don't go in for that heavy a level because it's not necessary. You want somebody to face reality — reality in — far as time is concerned, the biggest barrier has to do with the present, the past and the future. Not the past, pre­sent and future — that's not consecutively in a person's command. Consecutively in his command, is the present, past and future. So you ask in that order. And by getting him to spot himself in the biggest barrier of all — time — you can break a neurotic, just bang! You can break an alcoholic, boom! You just keep at it. It's not really hard to do. But it will be as unsuccessful as you are specific about where he is not to be.

You should try this on some preclear who's having a hard time — he looks into a saucepan and he goes away, and by George, he has a saucepan over his face. You tell him to look at it, he seldom has in the past — he's got a saucepan. Now he hears a sound, or something like that, and he gets a shuddering away from it, and then it'll echo ptock-ptock-ptock, afterwards. If he listens in that direction, he'd find it doing that. He goes down the street, and he sees somebody who looks extremely ugly, and he goes down the street feeling like that person. He shifts valences on sight.

Now, occasionally, when I'm dealing with a case level that — stand it easily, I'm very prone to say, "All right. Are you in the window?" or something like that. Just tip-off once in a while down the line. But that's very definitely adjudicated against case level. And the only safe way to do it is just, "Give me three places where you're not."

But he isn't shifting. If he notices this, he can account for very many of the strange surprises he gets — momentary and often very long periods of consistent worry and concern, which immediately trace back to having observed something. And then he says, "I have a facsimile of it." Well, this is another method of having a facsimile.

Now, if you try to be too mannerly about it and say, "aren't," and if you hit a Step Level VI, SOP 8, which is neurotic, the person is too dug in with symbols and he's not going to be sure of what you said. And this will cause him a confusion, and thereby cause a communication break between himself and the auditor. So it's much better practice to say, "Give me three places where you are not in the present."

The preclear is trying to be something. And he evidently can't arrive anywhere — every time he tried to arrive someplace, he became very definitely an effect. And he just decided he just didn't want to arrive anymore, and he stopped trying to be. Because in order to be something, you have to arrive.

And it's very upsetting to them to have a little comm break — you know, just a little tiny comm break. He didn't understand you and that — you'll see it reflected through the rest of the session. Because this case is not in the kind of shape that he can easily overlook a comm break. You can overlook one, but he can't. He's got to be puzzle-puzzle-puzzle, so you've actually stuck him on the time track for the eighty-four millionth time, and he's stuck again. He's stuck with that comm break of whether you said "aren't" or "are not" or "are." What did you say? See, that's very important to him. Communication systems and so forth are the big thing. If you ask this fellow to shove around postulates — you'd better not start him in shoving around postulates, because he'll have to get bulldozers to push them. Because they're big and heavy and they're real rough to move.

Now, a preclear is a viewpoint of dimension, and he's a viewpoint of objects which are themselves barricades of dimension. Well, he could stand back and look at all the objects he wants to, but he only starts to get into trouble the day he flies into one of these objects and tries to be the object, because he can't ever be the object — not ever. He can be himself, but he can't be an object or a piece of energy. And so we find a preclear in his head, surrounded by an invisible barricade which will turn into almost anything.

This person, by the way, you can tell him, you — after you've talked to a person for a very few minutes, and asked him merely for his background, you can tell immediately what trouble he's going to have and where. Once you know reactions with SOP 8-C, you can tell immediately where he'll have trouble.

He sees a car wheel and after that he has a funny impression on the back of his head. If he really — if you really directed his attention to it and asked him what was sitting on the back of his head, he would find out it would be this darn car wheel. He's got a duplicator; and here's where you get duplication coming in.

Let's take semantics: This man has been an avid student of general semantics, he just has studied general semantics and so forth. You don't even have to know that, but you will say, "Well, this is a science which . . ." And he will say, "Well now, a science — the meaning of that word science. Well, how do you mean a science, you mean in terms of the same way that the Christian Scientist says 'science'? Or do you mean, science is it science, is it science, is it science?"

Now, I'm not just talking about one preclear, I'm just talking about preclears. They either duplicate in terms of facsimiles, very neatly and with big file systems and so forth, or they duplicate momentarily on a barrier sort of a mirror basis, and they get the feeling and pressure of something.

And you will say, "Well, the last time I read Korzybski, this — he wasn't this worried about meanings and definitions. He didn't say, 'Stop four times and don't think before you speak.' He didn't say something like that." Well, the thing about it is — the only thing that's significant is this man's going to be stuck badly in symbols. So when you're — this is what I'm saying, it's very, very sequitur, there's nothing wrong with general semantics; wonderful piece of work.

Now, you'll find preclears looking in at some kind of a machine going round and round and round, and they can sort of feel the machine churning in their heads afterwards. It's not serious, it doesn't worry them — it's just a piece of energy. They're just — there's something else they can be, or try to be.

But as far as your preclear's concerned, if he's stuck on this subject and you say "aren't," and he thought you said "are," but maybe you didn't; well, you might have said "are not" — you got him bogged. And you're bogging a boy who won't stand very much bogging.

But they hold it out away from the body and it's usually some little distance from the body — inches, inch or two — three, four, five inches, something like that. And they'll hold it away from the body because they can't arrive at it. See, they want to look at it and they want a record of it, and the thing is scarce and views are scarce and feelings are scarce and sensations are scarce, and so that's the way they go about it.

You can't immediately tell him, "All right, put that remark and that incident behind you and move it over on the chair." Huh-uh. That's too soon. He probably would not be able to do it. I mean, it's too heavy, too big. Symbols. The symbol is the thing! Also, he's stuck in his head like a piece of — like a bullet in a rock.

Now, your preclear who is running one of these perpetual duplicators is doing no more and no less than trying to be the right thing. Because his confidence in being able to pretend to be something — he can pretend to be something always — his confidence in pretending to be something has been shattered. And so he tries to be anything.

Now, you see what diagnosis — if you want to use that careless term — can mean just in terms of the response, the immediate response you get from a preclear. You can read him much better than you can read a newspaper headline. All right.

Well, here's where you get into names. He'll try to be symbols. Now, this is the silliest thing of all — anybody trying to be a symbol. Now, that's real, real weird.

As soon as you've gone over this "where he is," "where he's not," let's go into, immediately, others. All right, cover this. "Give me three people who are not in this room." There you can be that specific, because you have to be that specific. Because if you ask him, give him three people who are not, you have asked him something that can't be answered. "Give me three people who are not" — you can't do that. "Give me three people who are not in this room."

Now, we go into a symbol, and we get into fixed ideas. Education, crusades, aberration — almost any activity of man is accompanied by a single phenomenon: the fixed idea. And if you're trying to do anything to a preclear, you're trying to unfix some of his ideas. So you'd better appreciate the value of an idea. The one single difference which is the most easily recognized difference — not the single difference, but the most easily recognized difference — between a thetan and a piece of mest is not whether he's alive or dead. No, it's ideas. The thetan gets ideas and mest doesn't.

Now, every once in a while it'll fascinate you to find how many people are present. You thought he was okay right up to this point, until all of a sudden you ask him this "What other people are present?" You didn't ask him, "What other people are present," by the way, because he would tell you lots of people then. But "What other people are not present?" you would say.

Any machine — computer or something — can only pretend to turn out ideas; any machine, such as a brain, can only pretend to turn out ideas. It can turn out just as many ideas as a thetan is sitting back letting it turn out, and as he is furnishing it to be turned out — which I think is kind of cute. I wonder who stands in back of these big Comptometers and gives them the right answers — it's always been a puzzle to me — because their machinery doesn't account for it.

And he says to you, "Ohhh," he says, "mmmm-mm, well, she is. Let's see, mm-hm, they are, mm-hm. Yeah, yeah, yeah — and that family is over there. Yeah, and the sergeant, he is. Let's see, who isn't present?"

Anyway, I'm not trying to add spook stuff into you. They are — their machinery does account for it. But it sure never would have unless somebody'd worked out all possible problems in advance first, and after that the piece of mest can get answers.

You know you'll get that on a SOP 8 Step VII? Hey, right away, bang! So, if he does that and he can't find it, you just go back to who isn't in the — where he is not, right in the present and past and the future. Just go over that again. If people turn up, just step back that one step, because you're dealing with a real rough case. So let's handle it very carefully.

But an answer is not an idea. A person who can only get answers has already gone downhill a little bit from just getting any kind of an idea. One of the fondest condemnations made in this culture is, 'You get wild ideas." That's the one thing you can condemn. And that's the way you condemn to death. You condemn a thetan to death with that.

But if he says, "Well, let's see, three people that aren't present. Well, Joe, Pete, Bill, Mama," so on.

Now, an accident resulting in an engram is, in essence, merely a fixed idea. An idea is located in time and space. And it's fixed. Now, a thetan has a lot of trouble fixing an idea — it's pretty hard to do. You know, you put an idea up in the air and it just doesn't stay there, not worth a nickel — they go whhhh! So, he invents symbols, and a symbol is something which could represent an idea. It is a piece of energy which is agreed to represent a certain idea. And we get immediately into symbols.

And you say, "Well, three more."

Now, symbols come under number VI. That's because people only succumb to them after a long time. They're pretty resistant to them. Actually, symbols are very high in terms of the creative cycle; they come very early. The idea, and then the symbol to represent the idea, are evidently both prior to large masses of relatively inactive energy; are even prior to a great deal of space.

"Hmmmm-ummmmm-daa-uhm . . . Mm!"

Symbols — a symbol is an idea, fixed — to some degree — fixed in space. When an idea becomes too fixed with the individual, it is fixed in time and in space by an energy impact. And by preventing the reimpact, the rebound, he fixes the idea.

Don't pass that one by. You have discovered a perpetual presence, which he has just discovered. And this will happen to a Step I. That's how common this one is. It will happen to II, III — you can always find somebody around at a Step Level SOP 8 IV, and they just are around there in mobs when you get to V, VI and VII. If you go asking for trouble, you can just turn them up one after the other, see. I mean, you can — and you could also beat it with such an uncertainty, see? You could say, "Are you sure there's nobody else present?"

So we get the — bang! see, he gets hit. His idea is "I've been hit — I am being hit," and his next idea is not to let go. And he has then, sitting out in the middle of the plains of New Mexico or someplace, he has an idea fixed in time and space. But it's a symbol. And an engram, in essence, is a very crude symbol.

A Step Level V would say, "Well, I've got a vague impression of some — how do you know thetans aren't present? How do you know that? How do you know something else? How do you know . . ."You get into a big argument right there.

A word is a symbol. You don't think, for instance, that this printer's ink knows anything. It doesn't. Doesn't know a thing. It's only you've agreed upon that this funny-looking stuff here called letters, when added together, form a certain condensed thinkingness known as a symbol.

So you just back up one, the second you discover another person present, rather than get into a virtuosity — a big virtuosity of how hot you are with Creative Processing and Something and Nothing, and getting rid of people and so forth.

Well, therefore, people who make crusades in the society, and people who try to sell other people ideas, very often keep themselves pretty well down on the Tone Scale unless they know this. And that's what I meant when I said Scientology is senior to other efforts, simply because it undoes them, and it undoes them if only in this one department — the fixed idea.

In the first place, your case may not be ready to have that line of technique run on him. Let's play it safe. So let's — here's somebody else present — there's his ex-wife standing there. You just discovered this — he didn't know it! She's been standing around for years, as far as he could tell. She's still alive, she's in some other part of the country, but he's had this picture of her all this time, and he's just discovered it. Now, that's a big stickler.

So we have an individual who's trying to teach, let us say. He's trying to inform, he is trying to — much, much milder, you see, than merely trying to change ideas and so forth. He has all these students and he ... Actually, there is a skull — they're always talking about beating something into people's heads, you know? And there's a skull which is a mass of energy, and a brain which is a mass of energy, and a being who is himself a symbol called man — and we then are trying, when we teach him anything, you see, to put an idea in his head, we think.

Well, there are other trickier methods to get rid of her. As I said, Creative Processing, "is — somebody is present, somebody isn't present." At the last resort you can say, "She is standing there I am certain. And I am certain she's not standing there," and break the maybe. You can do this, just the last resort.

Actually, we'll never put an idea in his head, but what we can do — can do — is offer him an idea which he can fix in the proper space. If he thinks it goes into his head, why, he'll after a while get headaches because of it, because he's not capable of doing this — he will. I mean, that is the source of migraine headaches and so on. It's just too many people have put ideas in the head. You'll find people who have migraine headaches also believe that they are very definitely inside and that they think, oh boy, real hard with their brains, and they can only believe what they have figured out. They follow a very definite pattern.

But it's much easier, as I said, to go back one step and ask three places where he is not in the present, three more, three more; three more places where he's not in the past, three more, three more, three more, three more; three places where he's not in the future, three more, three more, three more.

Well, when it comes to fixing an idea, the student is under the circumstance of having an idea fixed in him, and if he has the background of having had instructors who were relentless in trying to fix an idea . . . You know, they were going — the instructor was going to fix the idea just above the left ear or something, you see; the student had no placement or function for the idea — you get people who under training will be rather apathetic. They won't pick up the idea which is offered and fit it into any frame of reference or categorize it. In other words, they don't use it — just sort of sits there, you know? They're running a "I won't — I can't touch a fixed idea, and ideas which are offered to me in instruction are not for my use, they're just supposed to be there."

Now, "Give me three people who are not present."

Now, you get the role of a teacher who is trying to teach children or grown-ups or anybody else, he is always trying to fix ideas in skulls and so forth, and he's trying to fix these ideas.

"Well, chom-chom-chom-chom-chom-chom." Blew the girl. She left. Because he reoriented himself out of some geographic locale where he had lived with this person. Quite commonly people have their mothers present. When you do Postulate Processing on some people, it's wonderful, it's gorgeous. If you were to ask them carefully, exactly how that postulate was moving back and forth, you would discover, every now and then, that Mama was carrying it. Or you'd discover that something else was happening that's very peculiar — there — a small boy of four himself is carrying it.

Now, anyone who starts going out on a broad crusade across the face of man, of course is in for trouble. Because he's trying to fix an idea on which there is a very low level of agreement, and he's trying to fix it "for people's own good." And he's trying to fix it in such a way that it won't become unfixed — and everybody is interested, when they're interested at all, only in unfixing it before it can be fixed. And this becomes very upsetting to a crusader.

And the people who laid the postulate in will suddenly show up out of the engrams and start carrying the postulate around. That's all right, after they've done that just about two passes, it's a dead postulate, believe me. It's not a postulate, see, it's an engram phrase that turned up. You just keep on running the postulate, that — that person would stop carrying it around and somebody else would start carrying it around. Eventually they'd get their own postulate back on the thing, it'll rephrase or do something like that.

People who have tried to do things for man and so forth, have quite uniformly gone mad or had something happen to them. Every once in a while you hear some wild story about me, by the way, now getting personal about this — that I've jumped off the dam or I've done something or other. And then somebody meets me who's been lied to like this, you see, and I seem to talk fairly rationally, and they see me interested in my kids or something like that and they — there's something wrong here. Anybody else who is on a wild crusade and so forth is in bad shape. Why? And they are, too. They get into very bad shape. But they only get into bad shape if they don't know the answer.

So what happens here if you find out somebody else is present? You just back up and find three places where he's not.

Now, you carrying forward Scientology to people, you're trying to fix an idea which will unfix ideas. People really object to this because they don't have the foggiest notion of what their own ideas are, and you come along and plow through all of this and they see you going through all of — everything they're doing like so much — like a big ham slicer, you know, one of those mechanical ham slicers; you're just making hash out of all this real fast, you see. And they're liable to get very upset.

Now, you go into objects. The main reason you touch objects is not because it's terribly therapeutic, but because somebody sooner or later will run into a sure-enough neurotic or psychotic who is trying to be a bedpost. And a person doesn't have to be too neurotic, as a matter of fact, somebody categorized as Step II, occasionally — they'll get a sudden flash of insight they're trying to be a washbasin. They don't quite figure out why they're a washbasin, and they can puzzle their heads no end as to why they were, till it occurs to them that their name is Washington. And the closest they've ever been able to be Washington was to try to be every washbasin they ever ran into.

But if you're working in a fair purity of technique and you're not tampering with their cherished ideas, their most cherished notions, intimately . . . You know, like — the psychoanalyst runs into something on this order, or the clergyman is always running into something on this, because they start fishing for guilt. And boy, they don't get accepted worth a nickel by the society. No, sir.

This is completely idiotic, but that's what they're trying to do. This will show up. So you just give objects.

Well, you're not interested in guilt. You're not interested in what he's trying to hide or what the deeper significance of his symbols are or anything of the sort — and you can get away with it. And you can get away with it particularly if you understand very clearly what you're trying to do in terms of fixing ideas.

"Now give me three objects which are not in the present." Auditor says, "Three objects which are not in the present. Three more. Three more. Three more. All right. Give me three that's not in the past. Give me five more that are not in the past."

It's very easy to fix an idea. A thetan believes it's difficult merely because other thetans can blow them up so fast. You can fix a symbol in the sky or in a piece of space, and of course, it'll blow up. And if you say the idea is the symbol, why, it of course can be blown up. So you — first step into purgatory, you might say, is saying that a symbol is an idea. It's not. Symbols can serve and pass ideas, if people insist on having something to have or handle.

"Fellow by that meant objects that are not in the past. Mmmmm. Mmm." That's real tough, see. "Gee," a guy will tell you, "I don't know how — I don't know what you're talking about. Let's see, well the past is — gee, it's all kinds of things in the past, I mean, there's textbooks, and gee, there's just all these objects in the past — what are you talking about, of course objects are in the past. I mean . . ."

Well, drills, then, which unfix ideas are of the essence. But sooner or later you're going to have to run a drill on this preclear which permits him to fix some ideas in space. Well, he can fix ideas in space as well as he can fix anchor points, just about — so you handle it in terms of anchor points. But you'll run across preclears who are perfectly willing to make eight-pointed space out of ideas, and these ideas will stay there.

He'll sit there with complete — he just won't fall wise to himself, that's all, the second you start in on objects, if he's going to hang up around III, IV or V on the track. "Objects are in the past, naturally. They're all in the past, that's right." He's just liable to go on at that rate. Because, you see, he has never given very much direct attention or admiration to objects, and they have certainly never given much attention back to him and they have hung up.

Well, you shouldn't be too content about this. It means this person has an automaticity for fixing ideas the like of which you've never run into before. You know, he can't fix eight anchor points there, but he can fix eight ideas there, and boy, do they stay there.

Actually what's the proper answer? Three objects in the past. Three objects that are not in the past — as far as objects are concerned — would be here on this desk: that microphone, that ashtray and the other ashtray. That's all. It's just — those objects are not in the past, they're right here.

Well, you make him move ideas, and this is something he's never done. Ideas have always moved him. You make him move words, move ideas, and so forth. And sooner or later you're going to have to give him a drill which permits him to fix ideas, but it's a very light drill — I mean, that is inconsequential. What is important is moving the ideas. Men are consistently and continually moved by ideas. But they think that an idea is a mass of energy because they think it's a symbol, and therefore they think of themselves as an idea, and therefore they get into a body and get stuck. They've tried to fix ideas so long and so hard upon bodies, as thetans, that they will eventually stick themselves in the body because that's the only place that's sticky. "That idea must stick," they've said to the body. "Now listen here," they've said, "if you go near that stove again I'm going to whap you!"

Well, a person will pick that up, quite obviously, if he's a high communication level, that'd just be very obvious to him. And the person who's down around III, IV and V is liable to miss this one. And an auditor is liable to miss this one. Because after he's in good shape, it doesn't occur to him that people get into that bad a shape. And yet people are in that bad a shape.

Well, it went near the stove again, and so he just — thetan would take the facsimile and fix it up near the body so that every time the body got near the stove, it would automatically jump back from the stove, you see, because of the heat as a restimulator.

Now, he might not, you see, have had any people in the past because they're more mobile — people can move out of the past. But none of these objects are mobile and so of course they can't move out of the past. They have no will, no volition of their own, they don't move out of the past, they stay in the past. He's stuck all over his own time track when he's done that, and by the time you've handled objects — three more in the past, three more — it'll dawn on him all of a sudden that there aren't any objects in the past. There are no particles in the past. The past is composed of patterns of objects which are in — still in the present, if they exist. That's as easy as that.

And so we had methods of saving and hoarding, and keeping from getting scarcer than they were, bodies. A thetan has no business under the sun, moon or stars worrying about the scarcity of bodies. He should be able to create them.

And you ask for three more, and three more, and three more, and three more. If he's been even vaguely doubtful about it, why, just chew it to death, just beat it to pieces. Just make him so sorry he thought that there was ever any object in the past — don't just lightly handle it, just murder him. Not because you're jeering at him, but because there is an object in the past which is very important to his case, and he is assigning nearly all the significance around to this darned object. And it may turn out to be a baseball bat he'd lost when he was three or five. It may be a tennis racket of his sister's that he broke and he hasn't been able to play tennis since. It may be this and it may be that. It may be an automobile — it's Pop's automobile that he drove when he was sixteen and smashed it all up, and Pop never let him drive again and so forth. There are all kinds of things, you see.

Single difference between the thetan and mest is the thetan gets ideas. Thetans fix ideas into heads, they are themselves ideas, so therefore they get fixed in heads. Have you got that? That's real simple. But you're right on the main track now, you see — knowingness, fixed ideas and so on.

But here's another question of looking at something: "Now, what objects aren't in the future?"

Now, a preclear: the only thing you're trying to do with the preclear, really — there's a whole lot of sort of — a lot of things ought to sort of click into space with you on this. They — all you're trying to do with a preclear is take some ideas he's got fixed — well, you don't know where he's got them fixed. He's got them fixed out in Keokuk and down on the Rio Grande, and he's got them fixed in school and condensed spaces here and there and so on. He's got ideas fixed, he thinks, all over the place.

And the fellow "Ga-ga-zum-za-za, um — let's see, the future — objects not in the future . . ."

And SOP 8 - C shakes him out of the places where he's fixed ideas. That's why you run "where is he not," see. And he's out of present time every place but here, because he's fixed ideas all over the place. And you're trying to alter his ideas. You're not just trying to unfix them, you're trying to alter them.

Of course, the answer is, there's no objects in the future. What objects aren't in the future? Every object in this room's not in the future.

Well, the only way you can alter his ideas — the only way you can really alter his ideas — is of course by demonstrating to him an ability to handle ideas, and demonstrating to him that he is not a piece of energy and that he's not a symbol. And after that, why, he's disabused of some very interesting things, and he can do what he pleases about it. But he has the idea that this or that is going to happen — he has an intimate, imminent feeling of disaster — just daa-dunnn! But — he's just about to get this feeling all the time, you see. And he can't quite have that feeling and this is very upsetting to him, and he will tell you it's in the future and the future is twenty-five feet in front of him. You know, something on that order.

And he'll give you three objects not in the future, and you may have to peel it off, you say, "Well, let's see now . . ."

Well, you just have him move the idea around, "The future is twenty-five feet in front of me," and then — then finally you move the idea out toward twenty-five feet in front of him — it's liable to do all sorts of things, including explode. And after that he'll realize the future is not twenty-five feet in front of him. Not because you told him so, but because you permitted him to handle the idea which was formerly handling and positioning him.

"Well, there's . . ." (This is the way that most people hit this and go about it.) "Well there's — well, let's see, there's — well, there's flintlock muskets in the future, because they still put those in museums. Let's see . .." He goes onto this weird one.

So you're unfixing ideas, you're permitting him to unfix ideas simply by getting him to handle ideas, and that is done in several ways. And he is as well as he can have effort, he is as well as he can generate ideas and be creative about life. And he's as well as he can dream, he's as well as he can recognize his own brotherhood with existence. Not on a low-toned "I've got to be" basis, but on a very individualistic basis. Any man should be able to answer, with some satisfaction, the following question: "Is the world or any part of it any happier because I have been through it?" And it's quite terribly interesting that that is the one which makes the preclear saddest.

If he still fumbles over that, you take him back to the past some more, see, with objects. If he has any trouble with objects in the future, he never got the point about objects in the past. You don't have to tell him or inform him, he'll find it out.

If all men were evil, if all things were bad, it wouldn't produce in anybody the slightest qualm that he might answer that question. That wouldn't produce anything in anybody, it'd just pass right over. And yet it does.

Okay. Now, just so that he was not dazed off in some fashion or another, you come back at him this way. You say, "Okay. Now where aren't you thinking right at this moment?"

Now, back along the track you'll find times when he was trying and decided that things were only worse because he was in action. And he stopped going into action, and after that said, "All things are too evil to be helped." That was his only alibi. And there's where he's stuck with his lack of trust, right there.

Now, a very fast way to audit, but actually not an exact or correct way to audit is, "Are you thinking in your right foot? Are you thinking in your left foot," and so forth. This is just to speed up the thing and take a look at it, and get him fast exteriorization. It's not very good auditing. I do it, but I know my case that I'm doing it on, and I'm very alert for any automaticity that'll show up that'll start him thinking every place you indicate.

Men are as active, as happy, as broadly energetic and capable as they are themselves confirmed in their own belief in their own goodness, and they're just as bad as they've fallen away from it.

No, the proper terminology on the line — "Give me three places where you're not thinking just now."

Way up topside there is this feeling of a brotherhood with all existence, and way down bottomside there's this feeling that "My God, we'd certainly better press together for our own protection." But the member of the last group is a member of that group solely to get protection — individual protection — from the group, and the group can go to hell. And the member of the top group is a member of the group solely because he can assist it. Big difference between the two points of view.

"Oh," the fellow says, "one chandelier, the other chandelier, the corner of the room, no."

Dianetics: The Modern Science of Mental Health, Book 1 and 2 and the last chapter of Book 3; Science of Survival, all; Advanced Procedure and Axioms and the Handbook for Preclears which are to be used together; Self Analysis in Scientology (parenthesis) or (quote) "in Dianetics" (unparenthesis); Scientology 8-8008, all of it; and the Journal of Scientology Issues 14-G and 16-G (now to that, will be 23-G, which will carry a rather elementary rendition of SOP 8-C and a Group Process); now your — all of these books could be said to deal with the problem of fixed ideas and technologies for remedying or unfixing them. And within this framework, we can work an enormous amount of change. And it's rather humorous that we have something here which if used for the destruction of man, would have to be released broadly enough to bring about his salvation.

"Okay. Well now, give me three places where you're not thinking in the past."

If anybody is given part of this technology to work with it destructively, he is liable to be curious enough about all of it to go on through and work it out again. So if this material is ever buried, they'd better be very careful what they bury of it. They better leave nothing in sight but the prefrontal lobotomy, because out of that you couldn't work anything except the idiocy of a declining species.

"Mm."

Okay, you understand Scientology a little better, perhaps, may chance?

You see, you make this very brief, you don't give it this much time. "Three places you're not thinking in the past."

Okay.

"Not thinking in the — huh?" Three places he's not thinking in the past. "Well, let's see, the Moon — well, I'm not too sure about that. Saturn — well, I'm not too sure about that. Now, let's see, three places in the past — hang on a second ..."

Well, boy, if you've stuck him at that point, you'll have to help him out sooner or later, because he's all over the place. So you say, "All right. Now, let's be very specific now. Give me three more places you're not thinking in the present," and that's the way you solve it. "Three more places you're not thinking in the present. Three more where you're not thinking in the present. Now give me one place where you're not thinking in the past."

"Building across the street hasn't been built yet."

That stumps you. (audience laughter) And give him two more places, two more places, three more, several more, some more.

Whenever they start slowing down too much, give them one place and whenever they're going like hot cakes, why, ask them for ten. All right.

And right there, after we've got him all squared around in fairly good condition, we have this business of remote viewpoints. And how do we do that? We have him create, use and destroy. Now, he'll just do it if he's fairly low on SOP 8 scale. If he's pretty low on the scale, he'll do this conceptually and it might mean quite a bit to him. But if he — you're having any trouble with this at all, "Now get the idea of putting a viewpoint over by the window and using it."

"Mmmmmm . . ."

Hm-mm. You go on, don't linger. Run, don't walk for the next step, because this is over his head. But remember to handle him eventually and you'll save yourself an awful lot of trouble with somebody who is putting his thetan out someplace. Because that's what that remedies immediately. And the reason it's there is because it's got to be hit, that's all. It would probably be better on this student form — I don't know that this isn't a misprint — it should be, "b. If exteriorized, have him create, use and destroy viewpoints."

But if you use it as you're using it here, you'd use it in that fashion. Probably in the other edition I'll go back and look at that; that should be on the next line. It's okay. Doesn't matter. In that step, you've got to have him create and use and destroy viewpoints, that's for certain.

Now, supposing after all this, why, you found he was back of his head. Just conversation. You talk to him. You know, you finish up that much of it and you talk to him and say, "Be three feet back of your head" or something like that.

He seems to be there. Far as he's concerned, he is there. You'd have him be, then, in pleasant, unpleasant, beautiful, ugly, dangerous and safe places.

Now you have him be in places, but boy, he'd better be certainly exteriorized if you use that step — real certainly exteriorized. Don't bother with the step if he isn't certainly exteriorized, because it'll slow him down.

So, the way this is plotted, you can just ignore this step until such time as you know damn well he's exteriorized and simply skid on to the next one. Say, "Be three feet back of your head. Now, mock up your body." Now you're not asking him to look at his body, you haven't told him to look at a thing. To date you haven't told him to look at a thing, you haven't persuaded him to do anything. "Look at his body" — why, pam! he's liable to go right straight back into his head again.

You say, "Look at that ashtray" — no, he's not likely to like it at all. Well, you could say, "Be in the ashtray" and that's all right, perfectly okay. But "Look at the ashtray" — no, thank you.

And so, as you'd come down the line, you can just go through this by ignoring the "b" step here at every time, until you're darn good and certain this fellow is really exteriorized, and his perception is pretty good. Because Step Ia, Step IIa, and Step IIIa, run over and over and over, will function eventually in this fashion. All right.

So we say, "All right, now mock up your body." You say to this fellow, "Mock up your body." You don't care whether he's inside or outside. "Mock it up. Did you get a mock-up? Okay. Poor one. Well, it's all right. Mock it up. Okay. Now duplicate it." You didn't ask him to destroy it, see? Duplicate it. If you asked him to destroy it and he got a poor mock-up, oh brother.

Even people who get good mock-ups won't destroy their first — their body the first mock-up you give them. So you just have them — "All right. Duplicate it. Now duplicate it. Now duplicate it. Now duplicate it. Now duplicate it. Now duplicate it." And just for the sake of some randomity, "Duplicate it. Now duplicate it. Now duplicate it. Now, take the last duplicate which you made, and make the feet disappear. Now make the whole body disappear up to the waist, now make the. rest of that duplicate disappear."

Supposing he had trouble making it disappear. Well, duplicate it and dupli­cate it and duplicate it and duplicate it. "Now put another body beyond it and look through the first body at the second body until the first body disappears. Now duplicate it. Now duplicate it. Now the last one, throw it away. Okay. Throw away the next-to-the-last one. Throw away the next. Now throw all those away. Okay."

"Now mock up your own body. Duplicate it. Duplicate it. Duplicate it. Duplicate it. Duplicate it. Duplicate it. Now make the last one disappear. Now make the rest of them disappear. Okay."

"Now mock up your own body, make it disappear. Mock it up, make it disappear. Mock it up, make it disappear. And mock it up. Now make its head disappear. Okay. Make the rest of it disappear. Okay."

"Now mock it up, make it disappear. Mock it up, make it disappear. And mock it up, make it disappear."

Well, he's — about this time, he's getting the idea that he can handle this body. If you wanted to be even more specific than that, you would run "moving" in on this. You'd say, "Mock up your body, now move it around." And you would get some sensational results on that with some cases. He'd exteriorize like mad. You've moved the body up to the roof, and you moved it to the corners of the room, you moved it downstairs and upstairs and around. This is the first time he's moved a body for years. Bodies have been moving him for years.

So — that's not the most important step, however. The main thing is to get him to mock up and unmock his own body until his perception betters. His perception will better on this considerably. But supposing he didn't exteriorize, and it doesn't make sense to him, and he did it poorly, and he didn't get any mock-up to amount to anything, and he's real upset about the whole thing and so forth. Well, I tell you, you just go to Step III. Just like it says here. You say, "All right. Now be three feet back of your head." You've asked him this two or three times and he says at all times, "No."

And you say, "All right. Be three feet back of your head."

"All right. Now find the two back corners of the room" — whether his perception betters or not.

"Go behind the two back corners of the room and get interested in them. Get interested only in them. Now, don't bother thinking, just get interested in them."

Do you know that a very large percentage of the cases that had gotten this far — I mean a large percent of the cases — if you as an auditor just simply sat there and let this fellow suffer through it, the locks will pour off and everything will slide away this way and that. And they quite commonly, even cases that are real hard to exteriorize, just quite commonly slap up into one corner of the room and take a look at their body, take a look at the room. This is a routine action.

And how long does this take? Longer than you as an auditor would actually care to sit still. It's generally in a — terms of a couple of hours. About four hours of this with a Case Level III will exteriorize them pretty well and straighten up their life pretty well. I know one auditor, by the way, who was practically doing nothing else. He had such fantastic good luck with this, the first three preclears he ever latched on to, that I don't think you could blow this auditor off this technique with dynamite.

Anybody comes in to get processed by him, believe me, they sit in that chair and hold on to the back anchor points of the room. And they hold on to it till — we just go on and on and on with this technique, that's all. And life cleans up, and things straighten out. There was one fellow at the Philadelphia congress who had spent forty hours doing nothing else but this technique and he looked lots younger and he felt lots better. That's just its routine report.

Well, you're apt to do it too briefly for it to do too much good. And there's really where you can err. And you're apt to chatter — and there's the other place you can err. This is a silent one, as the auditor can take a breather after all of his hard work in Step I and Step II.

Now, the funny part of it is that an auditor reassures a preclear just by his continual presence. If you ask the preclear to do it while the auditor steps out of the room, it's very possible that you will get no great benefit from the step — very possible. When the auditor gets beyond ten feet — he can get up to eight feet without worrying — eight feet away, you see, without worrying the preclear too much, and he gets up to ten feet, it starts to be a little bit worrisome. And when an auditor gets up to fifteen feet away, he's gone. And if he were to walk on down the hall, this is dynamite. It's only really the feeling that there's somebody there who is competent to suddenly pick up the pieces, that gives the preclear nerve enough to go on and hold on, on some of the things that start rushing through. Because a lot happens when you do this. I mean, this is not a light little process. This is a slugger. You can do it forever, but that doesn't mean it's a light process.

Some time ago when I started calling things "limited" and "unlimited," well, when I said something was an unlimited technique and that it could be used continually and so forth, why, people of course thought this was very light — nothing much to this technique. And said, "Oh, it's all right, we'll just use it, regardless of what. . ."

And then all — oh my, everything started breaking loose, see? And "Oh, what do you mean, calling that a light technique?"

I didn't call that a light technique. I said it was an unlimited technique — could be used for a long time. So don't make the mistake of thinking that because something can be used for a long time, it is a patsy. It's not a light technique merely because it's usable over a long time.

Those techniques which have to do with — are subjective techniques and validate too much the barriers of one's own energy, are quite — they're poor, they're limited techniques. That is what a limited technique is. It's a technique which can be used only for a short time beneficially, and after a certain period of time will begin to cause deterioration on the case rather than otherwise. Double-terminaling, for instance, is a limited technique.

This is the old master of all the unlimited techniques, though, that Step III.

Well, after he's done that for quite a while — you can just do that — you go on to a more subjective technique, which is brackets of space by eleven commands. Now you have a table of those eleven commands and they're simple commands. You say, "All right. Now put up four balls in front of you in a quadrangle. Okay. Now put up four behind you in a quadrangle. Okay." You find out whether or not he can do that. "All right throw them away."

"Now put up eight balls around you in such a way as to make space in which you can be." Yeah, he can do that. Well, you're all right if he can do that. If he can't hold one there at this time, and yet — don't bother going on with it. If he can't hold up eight anchor points of space around himself or see them or do something about them, why, that's all right — just skip it.

But there's five of them you can use, see, without putting up the anchor points. That's straight on the mest universe, which is the consecutive technique after this. The five of them you can use, run like this:

"All right. Now hold on to the eight corners of this room for yourself. Okay." Have him do that for a while. I say a while — maybe a minute, something like that.

"All right. Now have somebody else hold on to the eight points of this room for himself. Now have somebody hold on to the eight corners of this room for somebody else. And somebody contact and hold them for you. And you hold them for somebody else." Each time, duration thirty seconds, something like that. And then you start shortening the duration.

But what happens is that you get a gradual approach into anchor points, and then you add the others, eight — I mean, pardon me, the remaining six. Which is, 'You put eight anchor points around you, have — for yourself. Somebody else put eight anchor points around him for himself and he holds it a moment" — and just a moment. Well, it's very brief — three seconds, five seconds, as soon as he gets them up. You throw them away each time, see? Banish them, vanish them, throw them away, do something with them, make them disappear.

"Now, have somebody put up eight anchor points for somebody else around somebody else. Now have somebody put up eight anchor points for somebody else but around you. And have you put up eight anchor points around some­body else, and somebody else put up eight anchor points up around you." And those are the commands as they go through. He should be able to do that fairly soon.

But, trouble — you might even have trouble with this person communicationally. He doesn't get it too well when you say, "Hold on to the corners of the room." And what's he supposed to do, and he's a little bit upset about it. Anybody gets upset about something like this and gets too stirred up about it, don't alarm him, don't alert him, don't get him resisting you in any way — just skip it. Go on to the next little line.

Because this next one is pure murder, and even a V or a VI can do that. We just have him put emotions — particularly fear, competition, desirable sensation — in three universes including walls, objects and people in the street.

Now, although that only occupies a line, it may occupy, with a very tough case, fifty hours of putting emotions and sensations, betrayal, ridicule, grief, apathy and all the rest of it — pain particularly. He could just go on this way, and when you say three universes, this is completely beyond them, so you take the mean universe — the average universe, which is the mest universe — and you just have him do it on the mest universe, and you just beat it to pieces. See?

Because that's making space with emotion. And if they can't get it in terms of feelings, they can certainly get it in terms of effort. And I gave you, early in this course, some examples of how you did this.

You put the blackness on the outside of the walls and pull it through the walls and push it out again. Doesn't matter what you do with it.

Now, you could also put various thoughts into mest objects, but that again is merely the dramatization of fixing and planting a thought.

Now, the best results are gotten — on this process of putting fear and so forth in the walls — the best results are gotten when actually the greatest speed is used. Bam-bam-bam-bam-bam-bam-bam-bam! Best results, greatest speed. But a person can do it bam-bam-bam-bam-bam-bam-bam, that isn't putting it in at all. So you as an auditor had better make sure that he's putting it in, putting it in. Okay.

Now we go from that — maybe he doesn't have to do too much of this, you see, but you get him to do some of it, because it'll give you a good index on a case. It's — also improves him.

And any thetan — I don't care, see, if he's outside or inside. This is for outside. These steps are designed mainly for an exteriorized thetan. And if he can't make sexual sensation and tastes and smells while he's outside the body, by himself, he will interiorize sooner or later because he's dependent upon the body to get his effects. So that's why he goes back in. So you've got to solve that. So that step gets much more important as the process continues — till he can mock up admiration by the quart and sexual sensation by the fifty-gallon keg. (Kegs aren't fifty gallons, by the way — I just didn't want to direct you wrong on keg measurement.)

So anyway, the next step, adjust the anchor points in the body. Now, a fellow can be awfully bad off and still find his anchor points. He can be in very good shape and still not find his anchor points — still not find his anchor points. He can be in wonderful shape. If you've run a Spacation, it will make it much easier for him to find the body anchor points. That is, brackets of space around himself and others; it'll be very easy. But even then sometimes, why, you have to coax him along to see his anchor points. He's — always can see some anchor point or other, if you're good at it.

You say look here and look there in the body, and see if he can't find an anchor point.

"What's it look like?"

You say, "Put up a gold ball," or something like that, "and take a look at that. You find any of those in the body?"

And the fellow starts to say, "No," and then all of a sudden gets an idea there might be something like that.

And you say, "Well all right, mock up one, mock up another one, mock up another one, mock up another one, mock up another one, mock up another one. Throw it away, throw them away, throw them all away. All right, now mock up another anchor point. Now throw it away. Now mock up a couple more, throw them away. Now mock up an anchor point and move it into your — side of your face."

Yeah, he throws it away. And all of a sudden, "Say," he says, "there's — are some points here like that."

And if you're failing in this process, it's simply because you're just not patiently sitting down and having the fellow mock up some anchor points in the right place. That's all, you're just not having him mock them up until he can see them. Because you're mocking up things real close in and they're very easy to see.

So you just have him mock them up and throw them away, and mock them up and throw them away. Now, don't let a preclear do this — this is the only danger point that can enter in, in the adjustment of anchor points of the body. The reason he can't get out of his body is because his anchor points are all shot. That won't completely bar him from getting out of the body, but it'll make sensation in the body — too much current, too much this and that, out of adjustment. It's like trying to crawl out of a wrecked building as compared to walking out of the door of a well-built one. And so you just get him to adjust anchor points until he can walk out of the building that's upright.

The point I'm making is that a preclear will very often get into this one: He can make such beautiful anchor points as a thetan. He is so good at it. People who are — that you would think are pretty bad off can do this. They get such sparky diamond anchor points — they're beautiful anchor points. Gee, they're just the nicest anchor points, and they move those into the GE anchor point positions. Oh, brother.

And then you see them about two days after the session, and they've been doing this on their own because, of course, it's just like a fellow would mani­cure his fingernails. He's straightening up the body. He sees that he can do that easily. And you see him a couple of days later, and he's talking to you very happily and so forth.

Well, you might not suspect what's happening. You say, "How are you feeling?"

"Well, I've got a little headache, but I..." You know he's liable to do this: put his own manufactured anchor point in the place of the GE anchor point. And when he does this, he of course throws out the whole electronic structure of the body, because the GE's anchor points are nicely balanced one to another and he's put some bright anchor points in. You just have him throw those bright anchor points out — no matter how much it breaks his heart — throw them out and find the GE anchor point and reassemble the GE anchor point and put it back in the proper place.

Now, these points go in, click! How many are there in the body? Actually there are probably millions, if you count the little sheets of them, like those under the eyes and so forth. They're in the jaws — every place where you once talked about a control center, there is one central anchor point and actually thousands of other anchor points through the body.

There are many major ones. Anchor points are way out in the front of the body to the right and to the left. There's a big anchor point down just below the abdomen, on which sexual sensation depends to a marked degree. The sensations and twists and shapes to the body are varied by these anchor point positions. And that's when somebody straightens up his body. When you get somebody to work on his body, doggone it, don't have him work on muscles and bones and things like that — have him work on electronic structure, which is to say anchor points.

Now I hope you understand this process maybe just a little better than you did before.

Okay.