This is November 30th, afternoon lecture.

I want to give you some data which is consecutive with this morning's talk, and put you up there where you can operate on a very high echelon of processing. You'll find its liabilities, but one of its liabilities is not "limited." That is to say, these processes I'm giving you are unlimited processes. That is to say, they can go on being audited and audited and audited and audited.

The thing that makes a limited process is one which addresses one single universe continuously, or one which validates one particular set of barriers more than other sets of barriers, or one which validates exclusively barriers, or one which validates distances to the exclusion of all barriers. And when you do processes which either validate no barriers or validate specialized barriers, you then come up against a limitation of process.

Why is this? It's just a simple fact that knowingness knows what it most concentrates upon. That's the simplest rule in the whole book. Knowingness knows what it concentrates on. Therefore, if it concentrates on a hidden meaning, it knows that there's a hidden meaning. If it concentrates on a super deeper significance, then it knows that. And what we're trying to get knowingness to do is just know that it knows, which is to say, know that there is a certainty.

You give people certainties in very many ways. Some of these certainties wear off and some of them don't wear off. One of the certainties that doesn't wear off, of course, is death. That doesn't wear off that particular life, you see. It just ends it and that's an end of cycle, so that makes a good certainty, and people rather court that certainty. They have an idea the best thing to do if you're going to have a certainty — if they can't have any other certainty, why, they can at least get killed or die, and they know there's a certainty about that. So they have a tendency to try to end a cycle.

Now, certainty of time, certainty of place — these are all important certainties. You'll find that when you use the mind, the memory, too hard, and validate its rememberingness or validate too much its computingness, why, it winds up remembering or computing. Here is Q and A.

It isn't that one is simply a lifeless, spineless sort of a thing that goes into any plastic cast that is poured for it. It just happens that it — if it sees no liability, particularly — or to devil with the liability, it sees some method of getting interested, it will. And your preclear is already too interested in being a preclear. Well, you just put that down as a fact. If you could get him over being interested in being a preclear, why, it'd be very simple then just to turn him loose. He'd feel happy about it, because he's always been somebody's preclear. In other words, he's been somebody's worry for a long time. And unfortunately, you wouldn't do much for him, so — if you did that, so the best thing to do for him, of course, is to just build up his knowingness and then release his being a preclear.

But that release is automatically with the return of self-determinism — you don't have to worry about that at all. And the harder you try to release somebody just from being a preclear, why, the worse off you're going to get.

Now, if you tell somebody to exteriorize and he busily exteriorizes, and then decides that nobody agrees with the fact that he's exteriorized, he's liable to shut off his perception and go back in his head. This is the way things are supposed to be because he can't see anything else. He can't see that there's any point in it. He lacks imagination. I'll let somebody nose-dive several times like this if he doesn't get some kind of an idea of what he can do or wants to do or is trying to do, exteriorized. And I'll find out that he conceives himself to be leading a rather exciting life just as he is, and sees and cares nothing about any liability connected with it.

Well, where it failed there, you see, is rebuilding his imagination. What's his imagination? His imagination is his ability to create. A man who endures isn't doing much creation. And a man who destroys isn't doing any creation. So what's happened there is essentially I've left him parked in the middle or the end of the cycle, somehow or another, as a thetan. If he finishes a few cycles, he'll decide to create some. But if he's got his bank full of unfinished cycles, why, he tries by duplication in the action and business of living, to complete those cycles.

See what he's doing? He's just trying by duplication in the material universe around him to complete unfinished cycles. You see? Now — so of course, he reinteriorizes. He's got to complete these cycles as he conceives they were. In other words, he's in a state of dramatization. So End of Cycle Processing is a necessity in such a case. So don't omit that one. If you omit it, then don't tell me that somebody went back in his head.

Now, anybody here who is having any difficulty exteriorizing is, of course, overbalanced on ends of cycles. You've got to finish up these cycles one way or the other. And he thinks he can do it in some subterfugenous fashion, you know? He's actually sold on the idea that by duplicating the actions which have happened to him, he can then be rid of those actions. He's utterly sold on this modus operandi.

He thinks that all he has to do is just bump off a few people and all the times he's been bumped off are accounted for and he can then exteriorize, see? He's making things wait on a condition. Now, where does this fit in what I was telling you this morning about nothing and something?

And the only reason anybody wants something is so he can make nothing of something. Vicious cycle, isn't it? Everybody's getting dressed for the play and the play never goes on. People spend all their lives in dwindling spirals and so forth, getting dressed for this play. They're acquiring "somethings" so that they can then make nothing of something. And that is the biggest joke of all — because, you see, all they need is themselves to make nothing of something. If they were exteriorized and in good condition, they could make nothing of everything. They could do a real fine job on it.

And the body — the body is the greatest machine you ever saw. Now, I classified automatic machinery for you a little bit earlier in this course as divided into two kinds — roughly divided into two kinds — actually, there's three kinds. There's one for each point on the cycle of action. But the two main kinds we're interested in is the mocker and the unmocker — the machine which creates and the machine which uncreates. And of course, there's that interesting machine which uncreates before it creates. This is a very fascinating machine. You can get into more trouble trying to process it.

People who have blackness predominantly are trying to keep something bad from happening, which is to say, they're trying to uncreate a condition before it occurs. They spend all their time uncreating nonexistent conditions. And this is a definition of worry. So we get back, and we find that is a worrying machine that uncreates before it creates. They don't do certain things because there are certain barriers, and so we come down eventually to a definition of barriers. See how all those roads lead to Rome? All right.

When you're processing somebody, your goal should be exteriorization. Well, if his certainty is pretty bad, you're going to have a rough time exteriorizing him because then he won't know when he's out. There are lots of people who have various automaticities which fool them endlessly, and they all go by the boards on techniques which invalidate barriers. That is to say, you look six ways for nothing: either progressively finding something on the way in your own, another's or your — or the mest universe, or just reach six ways and find nothing and then sit back after each motion and know. That invalidates barriers. That invalidates all kinds and classes of barriers, including automaticity.

You use that kind of a development, you can just rule out automaticity as important — if you use that kind of a technique. Because processing auto­maticities is, perforce, of course, a limited technique; because it's validating the barrier of randomity, which is the validation of numerous barriers — numerous simultaneous barriers.

It is not, by a long ways, an unsolvable problem. But the main part of the problem which you want to solve is the validation of knowingness. Now, there you're validating a condition which is not a condition. It is a native state.

Now, what has then deteriorated the knowingness of the individual? Ah, we have here the essence of this whole thing. Said in the first article, and wrote many, many, many, many years ago now, that the world was — didn't need more hypnotism, it needed less. It needed to be unhypnotized. Well, all right.

What's hypnotism? That is a state into which a person is placed where his concentration is such that his consciousness and awareness is reduced, and he is obedient to other determinism than his own. That is hypnotism. And he is merely obedient to other-determinism. And this is a condition which accompanies all unawareness. And when you say "hypnotism" you're merely making a — you're just remarking on the modus operandi of artificially creating a state of unawareness which can then be impressed by an other-determinism. If a person isn't very aware, he will receive a barrier, and not knowing what it is, consider it a barrier. So in the essence, what we have is a case who has any aberration at all, relatively hypnotized.

Now, this is expressed in many ways: Individuals who flutter their eyelids while processing. You watch those eyelids flutter. Occasionally they'll really start to flutter. Well, a hypnotist looks for this as the first induced stage of light trance — the flutter of the eyelid. Well, you've got somebody who's partially hypnotized, then. And nearly everything you are saying to this person is recording on a stimulus-response level. That's an interesting thought, isn't it? Real interesting.

Now, you expect this person to get better while you have him under a continuous hypnotic trance. Well, this is a little — expecting just a little bit too much. Well, the techniques that it takes to snap somebody out of that level must therefore be unlimited techniques which immediately and at once address the problems of perception or, you might say, the general problem of awareness.

And awareness can be increased in the individual. This liability occurs when awareness is increased in the individual: He wants to be unaware because if he becomes aware, he can be more easily hurt. It's quite remarkable. If he becomes more aware, he will not have to be in the vicinity of something which gets hurt! You see? That's what makes sense. The other doesn't make sense.

But he runs into this mechanically — that if he becomes more aware, he starts to hurt. And so as we start — try to process this case on straight awareness and on nothing else, he quite often will get the jitters, the fidgets, and become rather uncomfortable about this new state of awareness. And after you laboriously have turned on some of the awareness, he'll come back again for his next session with it happily shut down. He's managed to do this in the interim — because his awareness merely depends upon his changing his mind.

So essentially the job of the auditor is to remove from his track those barriers and limitations which seem to convince him that he will hurt if he becomes more aware.

Therefore, processing which locates him as in a fairly safe locale is immediately of assistance. Processing which renders him less afraid of emotional charges, effort and pain, as well of course, as ridicule and betrayal; processes which render him less worried about these things, again, remove the liabilities from becoming more aware. So these processes you will find in SOP 8-C are plotted on this basis.

First we locate him. And then we drill him on emotions, colors, anything you want to put into the woodwork and the corners of the room and into space of his own creation and into emptiness and so forth — any one of these things. And then, anywhere along there after we've located him (we are locating him with the idea of exteriorizing him), we can give him some idea that he might pick up in a hurry, of his body. So that he won't be too frightened of that, just have him mock it up a couple of times, you see. Mock it up a few times and he's not afraid of his body, and then you try to exteriorize him.

If he doesn't do that, well, let's go in for a little bit of space; and let's give him just a little bit more space. Because his barrier is space. He's afraid of space. Of course, space is — all belongs to God. Space is untenable stuff.

The biggest barrier in the world — if you were to ask a prison warden the best place in the world for the prison, he would say the moon, some such thing like that. Well, why? It's because space itself would be a barrier. Now, that's the biggest, nicest, neatest barrier in the world for a piece of mest is space! And all space, of course, from the beginning of this universe, has belonged to one god or another. This is essentially a religious universe. And so this barrier of distance, to some degree, has to be remedied in our case.

Well, while remedying this business of distance, you're going to immediately run into, whether you like it or not — if he's gone that far south at Step III, and he has not exteriorized by holding on to the two back corners of the room, you see, and just holding on to them for a short time and he doesn't come out — his trouble, you can be completely sure by this time . . .

You see, those are the first three steps, those are the easy ones. That'll take in, though, by the way, about 70 percent of the people who walk up to you. But if he doesn't exteriorize when he's gotten to Step III, Spacation, why, he's a sad case. Because he's fresh out of space, because probably all space belongs to God, and the distance is so intolerable he couldn't possibly stand it. And as you start to run almost anything on him, such as the beginning of Step IV, you'll find him boiling off. You'll probably find him boiling off on planting four flags, Step III. Just ask him to plant four flags and staffs. And you ask him to do this a few times and he gets real stupid.

Well now, that is a state of unconsciousness. That's all that is. So there is a working law here: As a person runs out of space, he runs out of consciousness. If he's unwilling to inhabit a lot of space, he's not willing to be conscious. Why is this?

Supposing you, sitting right where you were, with the ideas you have about pain and remorse and the horribleness of being alive or something of the sort, and with all this — with all these ideas, you sit there and are able to feel all the emotions of everybody going by in the street out there, and all the emotions of everybody in every building adjacent to this. Your area of immediate thought and emotion perception, let us say, would be a quarter of a mile. There'd be an awful lot of people living in you. That right? And it's not comfortable as a thought, not at all. So a person has to be quite aware of his ability to turn off and on emotion, and experience emotion and effort, by those earlier drills.

So although we have a rote procedure in SOP 8 that goes right on down the line and works very well, when I get a case that doesn't exteriorize by the time I've done a few minutes of holding the couple of back corners of the room, and I want to exteriorize this person, I start to remedy the state of consciousness. And I remedy it by playing emotions and location — you know, emotions into the walls and location — along with putting up unconsciousness itself and the conditions of hypnotism. And I just play these one against the other, round and round and round and round.

Unless this case is entirely hopeless — you have to sort of pry him off the floor to get a word in his ear, or something of the sort, at which time I just start wasting certain types of machinery on such a case, and just hope he'll get by with it. And if the case is out of communication, of course, I try to get him to communicate to the point of recognizing the walls of the room.

And if the case is terribly bogged in symbols, and when I say, "Now let's make a green machine," why, the case can at best struggle with what I mean by green — what shade I mean by green and so forth, and what does green mean, anyway — why, you have a case that's in symbols. And he'd just better get used to the idea of pictures, because he's inverted in pictures.

But you can still take this symbol-happy case, and once you've asked him — and please remember to ask him the next-to-the-last list in Self Analysis: "Remember something real." Unless he's terribly adrift there, you just go back up, and that's what I would do with that case.

As far as a case that is simply black, I give them a chance to look at something. I find something they can see. You cure a specific automaticity, and the case does a jump, and I waste a black machine, a machine that makes blackness. And if I can get them to then, so they can actually see the mock-up, I mock them up enduring.

You see, if you can create enough of them enduring, you can eventually bust the cycle on it. I don't care how many this is. I don't know, might run up around five hundred thousand, it might go to eight million, I don't know. But you'll break the cycle there on enduring.

There's a very pat method of hitting a blackness case, by the way, is you locate him, and you get him to put in some emotion in things, and you get particularly obedience and disobedience in the woodwork. I mean, he's usually sold on obedience. And remedy these things with them, and then just get to wasting machines that are black, and then run a few end of cycles, and finish a few cycles for them, and more machines in brackets that waste blackness and accept blackness and so on. And generally with this, crack through on the case. And then I just go back to these, what you might call — in poker they call something a "round of roodles," so I suppose this would be a "round of roodles."

You'd just run location versus emotion versus unconsciousness. Location, emotion, effort, pain — whatever you want to put into the scenery and get back, and whatever you want to put into imaginary figures and get back, whatever you want to put into nothingness and get back. I'd just go round and round with that, round and round with that until I had the case kind of straightened up.

And then I would pull this exteriorization deal. It sounds like awful complicated auditing, but it's not. And I'd pull this exteriorization deal on the anchor points. I'd get him to see some anchor points and push them into place. I'd brighten his perceptions up, you see, a bit — up to a point where he could see anchor points. And when he could see anchor points, I'd push them into place and pop him out. That's about the way I would do it. This is a real rough case I'm talking to you about. I mean, this is subzero. There isn't anybody here that bad. That's a fact. There isn't.

Male voice: Wouldn't be here.

Yeah, but it isn't — auditing, it isn't — doesn't require much cleverness to exteriorize anybody, and just make up your mind to that. What it requires is some patience, and slow gradient scales. You can actually feel a guy out of his body. You can sneak him out with no perceptions at all.

Exteriorization is an easy trick. If you have difficulty exteriorizing people, run brackets of space. And you'll find out that you feel very chary of giving space to somebody else if you have a big difficulty exteriorizing.

The whole idea of giving freedom to somebody while you are not yet free is antipathetic to your own ideas of survival — unjustly so. And that's usually what hangs a guy up. He just doesn't like to see all these thetans flying around while he's still nailed down. He doesn't do it very consciously. He just tends in that direction. There isn't much trick in exteriorizing somebody. All right.

Now supposing we wanted to take these — these are very same material I've been talking about here. I'm not leaving you adrift in any way, because I'm not — there aren't a bunch of loose ends left over from what I'm saying. There isn't a bunch of stuff that's suddenly going to turn up tomorrow, you know, that kind of thing. I've been talking about these techniques and writing about these techniques for a long time now, and very often trying to make them a little simpler, drive them home to somebody's communication line, but little else. All right.

Now, we look at this problem. We look at this problem of here is somebody who is inside his head. Well, we start out on the basis that we're going to just move him out of his head, and then we start working him on the basis we're going to move his head off of him. And if neither of these two techniques work, there are real good reasons why not. He — one, he can't exteriorize because he's afraid of his environment, what it might do to him, which means he's out of space. And he can't take the body off him because he's got to make everything endure. So we've got to solve those problems with him, that's all.

Now, there's umpteen skillion ways to solve these problems, but those are the basic problems. If we can't take him out of his head, and we can't take his head off him simply by having him mock up his body in front of him and unmock it an awful lot of times — you know, till it gets to the point where he can unmock his body right where he's sitting — why, we've each got lots and lots of answers to this. And sometimes I give you many more answers than you can digest. But that's quite surprising, since they all go back to the same point, which is that people who are not perceiving are people who are unaware. People who are uncertain as to where they are, are people who are unaware. In other words, they don't know. Well, you keep asking this — the auditor keeps asking this preclear to know.

Well, let's examine, then, the road to knowingness, and we find out that it is barriered by impact. You see, you could know there's a barrier there, which leads one eventually into knowing by some other system — which is to say, by facsimiles, by subterfuge, by covertness, by books, you know. And the other one would just simply know. You know?

Well, what do you mean by knowing? All right. There's this fellow who has to go and read a book to know what's in it. Well, he has to be able to see to read the book, you see. And he has to be able to translate symbols in order to read the book. Well, let's take a level of knowingness of somebody who does not know the symbols, does not know the book, and we have a theoretical individual who doesn't even have to know the book exists or where it is, but would know what was in it. See? Now that's knowingness.

Now, the kind of knowingness of which people are afraid is this kind: uncontrolled knowingness, other-determined knowingness. For instance, if you're going to feel every emotion within a quarter of a mile of you, just willy-nilly, without anything to say about it, you don't want to be in that quarter of a mile, that's all. If you're going to experience every mistake and every argument and every pain and injury within a quarter of a mile of wherever you are, you just don't want to know about them.

So, it isn't that you had better be in a condition where you are strong enough, and have enough willpower, and have enough endurance, and all the other answers man has been fed — you don't want to be in any one of those conditions. The kind of condition you want to be in is so that you know selectively, without geographical area.

You could know selectively. You could know how somebody feels, or make him feel. You don't have to feel how he feels.

Now, a lot of people getting this described to them will hit some low band of the scale and just put on their brakes, you see, and erect a new lot of barriers or something against this, and then say that they "know," merely because they don't have to feel.

I had the most remarkable case one time, gave me quite a dissertation. This case was — oh, very widely, I'm afraid — hated. Very widely. And had ruined a great number of people. And yet was insisting and hammering the desk on the subject of being at 10.0 on the Tone Scale, and was furious about it. It's interesting, isn't it? Here is somebody who is just pouring out at the maddest rate in the world, l.5ism. And what this person's mad about is that anybody would suspect that they are any less than 10.0. Fascinating.

It tells you where the case was. The case probably wasn't even at 1.5. Case was spun in somewhere. Spun in on some low band. Probably the harmonic — the first harmonic below 1.5. But that was completely in, so that it was riding as a kind of a manic. Interesting case.

Well anyway, we look over — we look over this business of awareness, and what we mean and want to have is selective awareness. The person who is hypnotized is in a better condition than one who is entirely unconscious. Because the hypnotized person at least is fixated upon and concentrated upon the person who has hypnotized him; to the marked degree that if someone else passes between the hypnotized subject and the operator, as he's called, the beam, you might say, of hypnosis is liable to shift. And only then would you get cross-hypnotism.

There are many, many such interesting cases. You have an operator who has hypnotized a subject, and somebody walks between them and then the operator doesn't realize this until he snaps his fingers and very amusingly can't wake up his subject — can't wake him up. Well, the fellow is hypnotized by somebody else then, and the thing for the operator to do is to ask him, "Now, let's see, did you transfer to anyone?"

The fellow will say, "Yeah. Yeah, there was somebody else, somebody else in the room."

"Well, who is it?"

"Well, it's Joe."

And the operator has to go and get Joe and say, "Wake him up."

Sometimes he — the subject — isn't that explicit, and you just have to remember who was in the room and then ask each one in turn. Of course, there's easier ways to do it, such as a bucket of ice water — but the point involved here is just this: that an auditor has a tendency sometimes to overlook an awful lot of the finer mechanisms. He doesn't have to work with them. And sometimes when they appear, they startle him. You know, they're inexplicable.

You know, supposing an auditor knew nothing about facsimiles. Supposing he knew nothing about whole track, and all of a sudden his preclear starts babbling about flaming suns hitting him. And he gets him out of that successfully one way or the other by orientation — Orienting Straightwire. He finds out where he isn't. He somehow or other finds out he's not in various places of the room, and the fellow quiets down about it, and then the next thing you know, there's somebody with a ray gun standing in front of him. Well, this character has never heard about ray guns to amount to anything in this life, but here's ray guns. All kinds of amusing adventures can occur if an auditor doesn't know some of these things.

Well, the psychoanalyst, of course, borrowed and leaned upon hypnotism the like of which I never heard of. And yet never called it hypnotism, and actually didn't practice it as such. Maybe it was unpopular or something. But that phenomenon of transference was something which the individual tried — the analyst tried to bring about. He wanted a transference of the patient to himself. Now, who wants that many psycho patients, huh? Who wants all these people transferred and concentrating on him all the time? Now, that's just gorgeous! What people will do for randomity is inconceivable!

But here we have this problem. An auditor occasionally will find that a preclear won't be processed by anybody else but himself, or picks up a preclear who is still being processed by some other auditor. This would only occur on a patient who wasn't very aware. Well, one of the easiest ways to get this preclear into awareness would be to wipe out all of his past auditing, wouldn't it? How would you go about wiping out all of his past auditing? This would kill off any of this scrambled transference that might have taken place anyplace in the past. You're not doing psychotherapy, as such, but that doesn't rule out the fact that psychotherapy phenomena doesn't occur. It does occur. Once in a while you see something like that.

So the next thing I would do if this case didn't exteriorize very easily — even if it killed him, which it darn near would — I would do some sort of Change of Space on all the places he's been audited, by having him drag the places under him and then push them away. A V, by the way — even a V can do that — he can move rooms under him, or move rooms around him and move them away. But he's so fixed — he's prime post unposted — that he doesn't feel he can move to places. He can't go to places, places have to come to him and so on. And then, I would try and free him up on the track, probably, with this fashion. It would probably practically kill him. But it would be very effective, believe me. Very effective. Long perhaps, but you'd really have him up in present time.

I'll tell you, by the way, how I straighten out somebody who gets loused up (to be technical) in a session here. I chase him around all the auditing rooms and his hotel room, and the coffee shop. I just chase him around and around and around and around and around and around and around and around and around, and all of a sudden, ping-pang, they're in room one or something, looking at the far wall. And there they just seem to be. The person doesn't have to be exteriorized to chase him around. He doesn't have to be. You just have him drag the places around him, and then throw them away again — don't let them stack.

You're liable to find somebody who up to that moment has been a Case V, all of a sudden turn into a Case I, by just doing this operation. You find out where he got stuck in the blackness. This is curious.

But there is a specialized problem that comes up — somebody who's been to psychotherapists and that sort of thing. Of course, it gets dangerous when you start playing with anybody who's been to psychiatrists, because God knows what you'd run into! But if it was just Dianetics, Scientology involved and so on, I'd just chase them around all the auditing rooms. But not the psychiatric rooms. You could do that, but that's real dangerous. You're liable to run them into electric shocks and narcosynthesis and rape and — you think I'm kidding!

It's not for nothing that Frieda Fromm-Reichmann in her handbook for the conduct of psychotherapists in their offices, spends almost the entire book telling them that they shouldn't do it with the patients; try and do it outside at least some of the time. Oh, this is a grim situation where standard advice — those guys are so bogged down on the second dynamic it's a wonder they can get to the office. They — it's just gorgeous!

It's no wonder that society has kind of turned against them. Oh, it's fascinating! You get into — some of the poor patients that you get hold of — what's happened to these patients.

This girl, for instance — you're busy processing this girl and you find out she's been under treatment by a psychiatrist for a number of years and she's all set, and about the only trouble is, she last year had an illegitimate baby and conceived it and had to have an abortion — why did this come about? Because the psychiatrist insisted that she go out and have a love affair in order to straighten out her psyche. Well, it didn't do much for her psyche, but it sure raised hell in other departments.

And so we have a problem on our hands when we deal with that. I'm not telling you this just to be libelous or slanderous. I don't think you could be either one in dealing with that field. I'm telling you this just as a word of caution.

People who use CO2, by the way — you know, they — that's a case of "it has to be done for them by something else," by mest. You know, they can't — it's got to be done for them, so they use a drug or they use a gas or something like that. It tells you immediately where these people are.

Well, not to get off rambling about this, we're being darn specific. And what you're going up against every time you go up against anything in a preclear is a barrier of some sort. It's a barrier of distance or it's a barrier which is an anchor point set or it's a barrier — when he can't get out of the body he's just up against disarranged anchor points, that's all. Or it's a barrier that has to do with walls.

Now, when you get down to mental barriers, they unfortunately are shadows of physical barriers — they're just shadows of physical barriers. You see that? Up to a certain point. It's very humorous that some of these — some preclears — what they think they can think into being with their minds. This is real cute. You every once in a while will get somebody around who has a guilty conscience because they thought their father ought to be dead, you know, and the old man kicked the bucket.

Well, I hate to have to tell them this, so I never do, but I'll tell you what I always feel like saying to them: "Sonny, you ain't got enough horsepower to do that. Why don't you stop bragging?" (audience laughter) And it gets into that sort of a thing.

But it's true that when a fellow can inhabit a lot of space or no space at will, and be wherever he wants to be, he starts packing a lot of wallop. But the things which go along with that are so obvious and evident as to make it no doubt about what he's doing. You get somebody who's never been exteriorized who is now going to cause Niagara Falls to run backwards or something like that, this is not going to take place, I guarantee you. The reason why — he can't even make his eyeballs run backwards, much less Niagara Falls.

Now, you get a fellow up to a high state of knowingness, too, he gets dis­interested in barriers. And this disinterest in barriers goes over to sometimes a rather puckish sense of humor about barriers. Or it goes directly into neglecting them, utterly and completely. You start to get very neglectful of things which you can perceive but move through with considerable ease. You get to a point finally where you can't quite figure out why other people are worried about these things. It gets puzzling. You go through enough walls and push enough mock-ups through enough walls, and you're not apt to use many doors, in short.

Now, if you're still dragging around a mock-up when you get up along that level, you're at a level of liability which shouldn't happen to anybody. Because every once in a while you reach over to push the cake nearer the mock-up of the body's hand or something of the sort, and hit a ridge; and your electronic potential is too high and there's a roaring rush and five anchor points go out of place in the body, it caves over frontwise or something, you hastily straighten up, put an idiotic smile on its face, which is very apologetic, and spend the next two or three days getting this ridge back into place because it's a very delicate job, see? It's something like building a Swiss watch and trying to get these anchor points to stay there long enough so that you don't pull them out. It's real interesting, very interesting.

You can reach past your face for something, and explode a face ridge, and so on.

But here we're up against just one problem: A fellow is vacillating between just leaving and staying. So he keeps hitting maybes. And he keeps throwing his own gauge out of line. He keeps throwing himself out of gear. He keeps throwing his balance out of line, you might say. He's careless. He doesn't — it doesn't make too much difference to him, you see, and so he doesn't nicely time some of his motions. Or he finds himself getting careless just to produce some randomity. That also happens.

He goes out and he looks at the car and he knows very well the car has no gasoline in the tank. Well, he just knows it. He doesn't bother to know it, because he can selectively know. By not bothering to know it, he can then manage to run out of gas. So he has some randomity. He gets himself a five- or ten-minute walk out of it. He even knows what he will do. He knows he's going to walk to a gas station and back. But it just isn't as — important enough to prevent; which is quite different, let me assure you, than working all the time to prevent something and then going into apathy on the basis of "Well I can't prevent anything anyhow, let it go to hell." Because one is done in a perfectly cheerful frame of mind and the other one in an apathetic frame of mind.

These things are quite interesting, and you'll see all of them with a pc. But as his awareness comes up, his ability to handle space conies up. That's the most marked thing you notice about him. But you can't notice that directly, so the next thing you notice in — is his perception. But that again is not directly perceivable to you, so you take his communication as the index.

That's a good, high-echelon, good reliable communication. Did you get a communication change because you processed him? If you didn't, you must have been sitting there twiddling your thumbs. It's almost impossible to process somebody without getting a communication change. "Oh, that's flat." I mean it's almost impossible to do it — you have to work real hard to keep from doing something. You'll get a communication change. Which immediately means, of course, a perception change; which, of course, is a slight change of knowingness. But you can change an awful lot of perception in the process of changing a very little bit of knowingness. Not because knowingness changes slowly — it's the fastest changing of all — but because there's so much of it. Here you're shooting the moon, here's infinity.

Where are we going then with a preclear? We're going up to better inhabitability of space, better perception and wider selective knowingness and feelingness and lookingness in his environment. So he's getting bigger, selectively. Now, when he gets bigger unselectively, he's actually being driven out to a point where he's buttered all over the environment. And you see this at the bottom of the scale. This person is unselectively being hit by everything. This person is not selecting anything, you see — everything is selecting this person.

Here is the condition a faith healer often gets into. They choose pain as their randomity and at last they get buttered all over the universe. You say, "Do you — where are you not thinking at the moment?" and they can't find anyplace where they're not thinking. Well, they're thinking on a circuit basis, they're not thinking on a knowingness basis.

When a person has to think, that's different than a person having to know. Now, you'd sit down and you say, "Now, I want to know about this" — that would be the upper way to handle it. The lower way to handle it would be, "Let's see, I'll think about this, and if these other things are true, then something else will be true and that comes back so that something else is true, and that immediately rationalizes into the extreme trueness of the trueness" — and they're all based on data, and the guy's always wrong.

How wrong can you get? A mest answer that contains data.

Now, where are we going on just knowingness? Well, knowingness has to come down through perception and communication in order to translate itself on up through again.

In processing an individual, if you're not quite aware of what you're doing, and if you're not doing it by a rote process or something of the sort, you should be able to think your way through what you're doing by this. You can say this of any preclear. Here sits this character confronted by innumerable barriers. He's sure they exist. He's also confronted by an awful lot of space that belongs to somebody else. He knows it does. He's sure he's a body. And none of these things are true.

If you just look at a preclear and say that, then you've got him estimated. I don't care whether he's foaming at the mouth or sitting there like a little gentleman — it doesn't matter what he's doing, those three things are always true. He's up against an awful lot of barriers he conceives to exist, that's — and there's no such thing as a mental barrier. You understand that — there's no such thing as a mental barrier. Let's just throw that out when we threw out psychology. Let's just throw it out. Because "it's a mental barrier" — no dice.

A mental barrier is an energy ridge which has the same validity, when it exists, as a brick wall. I don't know where we got anything mental about this barrier. And these ridges act like rat mazes for thought energy. And the thought energy, which is just impulse energy, goes around and kicks them to pieces, which sets other barriers in motion and makes a very fascinating picture.

Now, you understand that? When we talk about a mental barrier we're not talking about "that kind of a fence which a guy conceives."

Now, what you can talk about is a reduced knowingness. Make sure you're talking in the right category. This person is always in a state of reduced knowingness, or he's everywhere at once, or he's nowhere — at his selection. If he's completely knowing, he's uncomfortable. So there's such a thing as reduced knowingness which would mean channeled knowingness or attention. See, you could get reduced knowingness.

But now if we start to talk about mental barriers — there aren't barriers to this fellow's knowingness, there's barriers to his space. Don't get sloppy, in other words. Knowingness is without location. A barrier has location. So let's get ourselves semantically oriented. We're talking about mental barriers, we're talking about the guy's own universe and space. See that?

We're talking about his own space and his own universe, and we're talking about actual energy ridges which are suspended in present time and which he's bringing along with him and all kinds of bric-a-brac of that character. It's made out of energy and it exists in space. And those are barriers, they're real hurdles. He goes along and he hits them, he — if he's at that wavelength at the moment, he'll hit them. See, it's as simple as that. That's a barrier.

A preclear — a map of a preclear would look like a small galaxy. And these are energy deposits which he's lugging along with him. He's like some old prankish, mischievous ghost, dragging around innumerable clanking ridges.

But now when we say barriers to his knowingness, the truth of the matter is he knows how to get rid of all of these, but he's afraid of stepping off one button first, and he gets to holding everything down, then he loses track. And he does this kind of on purpose. So now, reduced knowingness.

Now, there really isn't any reason why his knowingness can't do a resurgence, except that his knowingness comes up at the same time awareness comes up, and awareness and unconsciousness are the two key buttons which go all the way through every somatic he's got and everything he's inhabiting. And you increase his awareness or decrease his awareness, you'll get something hitting a harmonic somewhere in terms of a barrier. Because he conceives himself existing in space.

Now, you could say that, well, all he'd have to do, you know, is just sit down and know about it, and he'd know. And that's all you'd have to do. Nothing to it. The only trouble is, he can't.

Let's not make the mistake of going around and telling people they have to be self-determined. I just got through telling you, you understand, the fellow just doesn't make up his mind to be self-determined. In the first place his knowingness is invested in knowing what he can't do. And then he makes this come true and convinces himself by setting up actual barriers. So he just booby-trapped himself back to being God, like mad. He's got the whole route booby-trapped; the most intricate booby traps imaginable. It's up to you to trigger them.

The best way to trigger them is just start invalidating barriers and boy, his knowingness just starts going up like a jet plane. Of course, because he's got it invested in barriers. He knows barriers, see?

There's no such thing as a mental barrier, though. Just because there's no such thing as energy is one argument in favor of it, and the other argument in favor of it is, is his investment in space is minimal. But if he's got to have space and then doesn't have any space, now he's got what you might call a backtrack that tells him that in order to get to this point where he doesn't have to have space, he's got to be able to inhabit space. You have to go through every one of those dynamics one after the other. Curious, isn't it?

Now, here's one of the funny things — I'll just give you this real fast, one of the funny things — I've probably made everything unclear that I made clear in that little after speech there this morning. But — good, I'm glad it did. Because of — you've got to do some looking.

One of the very amusing parts of all of this has to do with the preclear's certainty of his own certainty. He begins to pile this up, one way and the other — interlock it in some kind of a fashion — so that he will become certain of consequences, if he undoes consequences. And that's the way he booby-traps his knowingness. See how he does that? He becomes certain of consequences, so that, other words, his certainties become barriers. Certain of consequences. Now, he explains this to himself by running into things. And this is very convincing.

But you can be absolutely certain when you're processing somebody that just the straight course of invalidating barriers unbooby-traps the works.

Now, you invalidate the great barriers of nothingness by at least cursorily addressing this one: This character has deposits of nothing all around and through his own universe. They're triumphs. He's made nothing of things. You see? And he keeps that pocket of nothing, he keeps it as — the way somebody would keep a reindeer's horns or something that he shot. And you start looking around a pc and boy, he's got all these nothingnesses. Well, they have to be bounded by somethingnesses in order to be nothingnesses. And so you get these deposits and vacuums which produce these strange "hungers" which you find in Acceptance Level Processing. He's a honeycomb. His whole bank is honeycombed with these victorious nothingnesses. He made nothing out of that, by golly!

Now, you can ask somebody, "How long has it been since you made nothing — really, really made nothing out of something?" Oh, he's liable to think that's been a long time. And he'll start shifting off of it, and he'll realize that the reason he moves around so much in this universe is he's really — he's really not making nothing out of anything, you see? He's just converting, converting, converting, converting, converting. That's because this is an enduring universe.

Well, I'm glad you're all unclear again! It tells you that these processes of six ways to nothing are just about the best you've got. And locational processes and processes which put emotion and obedience and disobedience into barriers and mock-ups.

Now, you see, you'd play those three things together. You'd locate the guy — you locate him, you see. Now, you give him no barriers. Then you put emotion in barriers and in space — emotion of course, including several varieties. And then you go into undoing his unconsciousness, directly, by putting unconsciousness and obedience and disobedience — you know, compliance. And then you'd go back, right away, around again, to get six ways to nothingness. Pardon me, you get him located again, and then go to six ways to nothingness. It doesn't matter which way you do it. So that we could call this — we can call this another little process and just put it together that way, and it'd bring you out of the dark and out of any argument you're in. And the way it'd go, is you just throw the — you get him located — you know, by "Where isn't he?" past, present and future. And then you'd get him — then he's there, well, you give him "six ways to nothingness." And then you would give him putting emotion in things.

And after you've given him a lot of this, see — given him a lot of this — then start putting unconsciousness in things, and obedience and disobedience into things, because that's the condition of hypnotism.

And then you'd come back again, and start out once more by locating him, then giving him six ways to nothing, and then giving him emotions which would include thought and effort, and then come around and give him unconsciousness and obedience and disobedience in mest objects — six ways to these things.

And then you'd come around again, and you'd locate him. And you give him six ways to nothing. He, theoretically, in this fashion, would simply — in spite of anything else you did, and in favor of just clarity — he would get Clear and get exteriorized eventually, he just wouldn't be able to help himself. So again, all this makes sense once more, doesn't it?

Sure had you lost there for a minute, though. Gee, you sure get lost easy!

Okay.