Here we have now, what you do or can do with a mind. You might call the title of this one "What Can Be Done With a Mind."

This is a very interesting rundown here given after all of these years and years of research. You yourself will now and then have vast qualms. You will think "Well, there's something else in this person's mind than what I am addressing." Yes, there is something else in his mind; there is a thetan, him. And that, basically, is the one thing that is thoroughly lost.

If he - you ask him about did he think he would go to heaven and he'd say, "Well, I've been taking good care of my soul." You know?

You ask him, "Do you believe in the spiritual side of life?"

He says, "Yes, the beautiful things have always appealed to me." You ask him, "Well, how do you think?"

And he says, "Well, I have a pretty good brain." All of these oddities. And if you ask him, "Who are you?" why, he will say, "I am John Jones."

Arid if you say, "Who is John Jones?" and he'll say, "A body named John Jones." You say, "What happens to you after death?"

And he says, "Well, you just disappear, of course. Man is ninety-seven cents' worth of chemicals." That's what he'll tell you. That's what he thinks.

You say, "Have you ever lived before?" He'll say, "Ha-ha-ha, how silly!"

All of this is simply denial of self, isn't it? Hmm? Denial of his own beingness.

Well, when something has as much trouble as a thetan getting himself seen it's no wonder after a while that he begins to believe he's invisible and after a while begins to believe he's something else.Let's go back and take a look at this Reality Scale that we skimped at in the lecture on scales because it's a tremendously interesting thing. This is more or less the progress that the worst case you ever addressed would follow in totality from beginning to end. Now, this is something you could do with this case. You could advance him up the Reality Scale. And this is the scale that you would see him advance up. The Reality Scale.

The lowest level on the Reality Scale would of course be just unconsciousness. It would just be total no knowingness, no feelingriess, nothingness. You see, just unconsciousness. No awareness of any kind. Now, it takes the CCHs to pull a person up through that band.

But the first thing that a person says when you wake him up suddenly is, "Where am I?" if he's in good shape.

"Where am? Oh, there I am. Yeah, you know - where, ah yeah, I'm in my own room and so on - yeah." It's always this moment of orientation. Well now, this is a person in pretty good shape.

Let's look at where he would be on the Reality Scale if he were in very bad shape and unconscious and you woke him up. He would think he was somewhere else. He couldn't get it through his head that he was where he was. He would think he was somewhere else.

A wonderful example of this is troops in a very thorough state of exhaustion. They furnish some wonderful examples. There were some naval examples and I've had a few myself that were rather scarers of elsewhereness. In other words, he isn't where he would be at all. Now, if he was really terribly, terribly, terribly bad off, he would be somebody else when he woke up and then somewhere else. There's just little divisions in here down at the bottom of the scale of substitution. So reality would move, basically, from unconsciousness up to substitution of one kind or another.

Either substitution of beingness or substitution of location or substitution of plans or time or date or something of the sort, you see? But there'd be a substitution. He'd look at A and see B. You got the idea? He would look at a chair and see a cat. You get the idea.

Exhaustion - I'm using that now in just common use, not its World War II medical use - exhaustion meant batty. Exhaustion, however, brings about a restimulation. This person is down to one louse power and he can't take responsibility for much, so his engrams are pretty overwhumping See, everything in his mind and everything in his environment is pretty overwhelming. He's overwhumped. Very badly.

Irresponsibility. Level of responsibility itself is terrible. Consequently, he is delusory. If he doesn't feel he can cope with very much, if he is very tired, if he is very irresponsible - we've said the same thing in three or four different ways, don't you see? Don't worry about some case that says he is tired all the time as being any special case. He is not being a special case. He's just saying he's got too much to take responsibility for, that he can't take responsibility for it and he feels overwhelmed by it. And this sensation we know as tiredness. Got the idea? He can't put out, in other words. He can't move. He can't change. And he says this is tiredness.

Well, tiredness can get down to some pretty strenuous exhaustion. Have you ever swum a great distance and had your muscles become extremely painful? Or have you ever had to work for a very long time until you just didn't know what you were looking at and you're just in agony? You know? Well now, that sort of thing - that sort of thing is just common usage exhaustion.

And a person as he moves up through unconsciousness, if he was commonly in very bad shape or very exhausted, would more or less experience the same thing. And that is, he would experience substitution.

I well remember one officer, safely tied up in a US port, tied up to the stern - at the stern of a destroyer in a -an escort vessel, and he looked out the porthole, was absolutely sure that what he saw was an oncoming ship ready to cut him in half - cut his ship in half. He raced onto the bridge from his cabin, grabbed the engine room telegraphs and rang for full speed astern, screamed down the voice tubes to the engine room to wake up. Fortunately, the engines were totally dismantled. Now, this fellow was actually pretty sequitur; he actually did find engine room telegraphs.

But you get all sorts of weird things happening of this delusory nature that you too have experienced, such as you drive too long or ride too long in a car and you'll see fences strung across the road immediately in front of you. You'll see a barn or something like that suddenly appear immediately ahead of you, where no barn is at all. You'll see things occur. You'll add up a column of figures and add in fifteen figures that aren't there. See, all sorts of substitutions, placements, mock-ups and so forth.

Well, you must realize that there are people who - walking around in life - who are doing this all the time. You know, they walk across the street, but it's not a street. Do you see that? They actually feel this sensation of exhaustion and so forth. They're delusory, everything is substituted for everything. Now, that's their reality. Reality to them is a substitute. Doesn't matter what you ask them to look at, they see something else.

Now, people do this in various ways. Sometimes you enter a conversation with someone and no matter what you mention, they will instantly make a substitute for what you were talking about. You cannot talk about anything consecutively with this person at all; they substitute things for everything you mention. Well, that's what we know as not answering the question. They're actually in a total comm lag, they're always on some other subject. They're not on the same subject that you're on. You get rather feeling disassociated trying to talk to such a person after a while.

All right. Now let's go up just one level. Now, it's odd that we go up one level and run into this. But they don't see anything at all; it's all black. Now, they don't confront the actual environment; they curtain it. They are aware of it, however, to a sufficient extent to be able to curtain it. You have to kind of be able to be slightly aware of the lions and tigers in order to draw a black sheet in front of the lions and tigers. Don't you see?

Now, this is a curtain manifestation. Such a person goes through a sort of a faintness or something of the sort as he comes up from exhaustion. He gets into a state where he just - everything kind of blacks out. Well, actually that's better than seeing something else - being blacked out or having everything look dark to you and have things that were, be, you see - than to see something else and have them look very bright. You see that? That's quite obvious.

Now, just above this level there's an invisibility. This individual, let us say, he woke up, he ran into a man-eating tiger that wasn't there - realized suddenly it wasn't there. He went black - that is to say, he just didn't look at anything for a moment and then turns around and runs into a chair that is there. Well now, running into chairs that are there is much better than running into man-eating tigers that aren't there. You know? I think you'll agree with me on that. This person is doing an invisibility, in other words. That's the next thing up the line.

Now, right above this we have a condition known as "elsewhere." It's elsewhereness. A wish rather than an observation occurs. He wants to be elsewhere. There's no - no rationale at all. He can confront what he is confronting directly enough to know what it is so that he wishes to be elsewhere. Got that? That's really not very good confronting. He says, "Oh! Let me out of here!" You know? That sort of thing. He's going to be elsewhere.

Now, right along with elsewhere we get another phenomenon of got-to-be-there. "Well, I'm stuck with it." You know? He still isn't confronting something, really; he's sort of gritting his teeth about it. Now, that's just below elsewhere, not above it. But that little stuck place is much more manifest in unconsciousness - there's nobody so stuck as somebody who is totally out. He's gone, you know, he's totally unconscious.

But there's a little bit of a "stuck" right above elsewhere. Tiny, little bit less, you see? "Well, I'll stick it out!" You know? The fellow says - first the fellow says, "I can't move." That's like the - you see something terrifying in a dream and you all of a sudden realize that you can't run. You know? Well, you wish you were elsewhere and you cant be. And then - then you run, you see, and then you realize that you can't get away so you decide to turn around and face it anyway. That sort of a - of an attitude of mind. Well, that's the one I'm talking about just above elsewhere. Tiny little point, not very important.

But above that is actually looking at something. Actually looking at something. Attitude toward reality is that he can look at what it is - he can observe it. We don't say from what distance, no remark about distance at all. But this distance could improve till on his own power of choice he could experience the thing rather than merely look at it. That takes a lot of nerve. It's one thing to look at a buzz saw and another thing to walk into one. Yet an individual who could totally confront a buzz saw could undoubtedly pass through one without getting a scratch. And, of course, you can't scratch a thetan anyhow. So what have you got to lose?

Now, this Reality Scale ends, of course, at the top of being able to be there or not be there, experience it or do anything else with it or substitute for it or do anything else, but it's all on one's own determination or determinism. So you might say self- determinism actually enters in above experience. Self-determinism. Below that level it is mostly reaction. You are concerned, basically, with reaction and nothing else.

It is the interaction with reality - and perhaps that scale might better and more technically be called "The Scale of Interaction with Reality" or "The Attitude Toward Reality" or "What is Reality to a Person." There are people who will accept counterfeit money before they will accept real money. Now, that person would be chronically down at the dub-in level.

There are even people lower than that. There are people lower than that who know that the only way to live is to be totally on soporifics, opium, phenobarbital, barbiturates, something like that. They know that's the only way they could possibly live is to be unconscious; the only way to be conscious is to be unconscious, you see? That's reality to them. You want to say, "Well, what's your level - what's this person's level of reality?" You find he takes a lot of drugs. Well, his level of reality is down there at unconsciousness, which means non-observation, non-participation, no responsibility. Basic desire is not to live. You start processing this person, don't be surprised if he - you finally ferret out his goals as desiring to die.

Now, death is a wonderful solution for reality, most people think. And it's very surprising to them to come right back and find out they have to face reality all over again. This is very upsetting to a suicide who's gone to all the trouble to cure all of his ills by cutting his throat or blowing his brains out to find out when he backs out he is still carrying with him all of the mental bric-a-brac and phenomena that has been troubling him while he was inside.

I got a fellow to not commit suicide one time by saying to him, "Now if - you think if you kill the body, all of your troubles would be over. Is that right?"

"Oh, yes, yes - but that's a funny way to put it," he says, "kill the body." He says, "I'm talking about killing me."

And I said, "Well, do you think you could?"

And he thought it over and he thought it over and he finally realized that what was wrong with him was a mind that he would pack along with him if he left the body. And he said, "Oh, well what's the use? You've defeated me totally, now - I'm totally defeated. That's it."

Now, look at these zones. Now, they are so far below the zone in which you're operating that you have to understand them by direct observation of what they are. In order to do anything for any of these states of mind, you have to be able to observe the state of mind. Not yourself as-is it - pardon me, not-is it and chop it up and throw it away, you see? You've got to be able to see what state this fellow is in before you can do anything for this fellow. You see? There's where most of your misses will come in.

Now, basically what you're trying to do, really, is to return self determinism or power of choice to an individual -not an individual body, but a thetan. You're trying to return self-determinism, which is to say, power of choice. Now, there's a higher point than just self-determinism, as the dynamics would indicate, and we call that pan- determinism.

A fellow who is bound and determined to fight with other people is simply incapable of determining two bodies face to face. He can't determine both of them, he can only determine one of them. Well determining one of them we would more or less think of as self-determinism. But yet, that is an interesting goal to attain. It's a high goal, you see?

But above that you get another goal, which is pan-determinism. And pan, of course, meaning just 'across'. We would say "pan-determinism" is across the dynamics, to be able to regulate or determine the dynamics as we go across them. In other words, it's just wider and wider and more and more determinism.

Now, if self-determinism is a goal, now what do we have to do for somebody or what can we do for somebody in order to achieve this goal? Well, we can improve his reality. All we've got to do is improve his reality, get him up on the Reality Scale and we will get him into a state of sell-determinism.

And if we improve his self-determinism then we will get him up to a state where he can be pan-determined. Now, the fellow who can sit in a restaurant and by looking at the waitress have her walk over and serve him is exercising pan-determinism.

There's even a higher level of pan-determinism, which is let the waitress wait on other customers, too.

Now, that's all very well to say what can we do with this mind, what can we do with this person. That's all very well to say that but what do we mean, specifically, when we say "improve his reality"? Well, this Reality Scale is the attitudes toward reality and it totally stems from backing away from reality and then making it invisible, you see, and then blacking it out and then having some entirely different reality to stand in its place.

After years and years to be able to sum it all up and say, "This is the way it is," is rather fantastic because this is just all it is, you know? There aren't any trick combinations of the safe. It's very simple.

What happened to his reality? Well, he backed away from it. That's all. That's what happened to his reality. How'd he get down the Reality Scale? By running - by running away. That's how he got down the Reality Scale. Now you say, why did he run away? We're asking another question. Well, we've got the answer to that, too. Why did he back off, no longer confront - stop experience and start confronting - the spectator? See? Stop being the spectator and see nothing. Stop seeing nothing and drop a black curtain. Stop dropping black curtains and see something else entirely different. What did he do this for? Why?

It all comes about in a phenomenon known as overt-act motivator sequence - the overt-act motivator sequence. Now, the overt-act motivator sequence is the general term that applies to this. Something happened to the individual and then he did this to somebody else. That's really a basic overt-act motivator sequence, see? That the motivator is when something happened to the person and the overt act is when he did it to somebody else. You got that? Simple. Something happened to him and then he did it to somebody else.

There's another situation whereby he did it to somebody else before it happened to him. Now he goes around -we call this the DED-DEDEX. You needn't be troubled too much with the term, but you realize that the overt act-motivator sequence can be in reverse - he did it to somebody, then he went around all the time expecting it to happen to him. See? He ran over somebody. You find most people in traffic accidents who have inadvertently run over somebody, who themselves have not been run over, will now start worrying about getting run over. See? That's the DED-DEDEX. That's just the flip. Overt act-motivator sequence means that it happened to him and then he made it happen to somebody else.

Now, you don't care which one of these you're looking at, whether it's overt act- motivator sequence or DED-DEDEX. This is why you don't care: is nothing happened to a thetan before he committed his first act or made his first effect on somebody else. Nothing could have reached him until he reached. So the basis on the line is really the DED-DEDEX. Unmotivated causation, you could call this and be very technical and frown, call on the students, "Define unmotivated causation." You see? Very, very learned. And it merely means the fellow did something without it being done to him. No provocation, no provocation, he simply walked out and zapped somebody - thought it would be a good idea, he zapped somebody. Maybe only after that he found out it hurt the other fellow or it was bad or something of the sort. Only after that did he discover that. So he'd say, "Oh oh, that fellow got hurt, therefore what I did is bad. Gee, if somebody zapped me then I could be hurt. I'd better be careful not to get zapped."

Well, this is quite a trick, to give you the basic philosophic anatomy of this. This is quite a trick, because somebody had to pretend to be hurt long before he was ever hurt. That's something to know.

People go around putting up an example of how injured they are, hoping that other people will get the idea that their causation toward them is injurious. This is the basic plot. People go around putting up an example of having been injured. They put up examples of what is injurious. Therefore they make other people guilty of overt acts.

One of the funniest things you can do to a child, and if you do it consistently and often it - suddenly the child will see the point and get the joke - is the child will come up and touch you in the hand. You say, "Ow, ow, ow, ow" and nurse your hand, you know? And the child will look and they say, "Mm! Gee-whiz, mmmm, you know, did - did I hurt you?" And so forth. And get all upset, you know? And next time the child inadvertently jostles you, you say, "Ow, ow, ow, ow, ow!" Then jostle the child, you know? Child says, "Something's wrong here. This is - this is a gag." You know? Pretty soon they'll start playing it as a game. Actually it discharges an awful lot of locks off the track. You know?

You can get so you touch them, you know, on the nose or something like that, and they'll say, "Ow, ow, ow, ow, ow," then just laugh and think that's very funny, you see? And if you get them to line charging on this -because this is the basic inter- association which collapses self-determinism. First it collapses pan-determinism and the individual gets on one side. He does something; somebody else appears injured so he decides that he'd better watch his acts and he's in self-determinism, you see? Then he gets the idea that everybody he touches he maims; he realizes he's bad cause. He goes around worrying about it happening to him and you've set in with other-determinism.

Now, this is basically what you cure a person of as you bring him up the Reality Scale. You cure him of other-determinism. Now, if you don't think other-determinism can't be very interesting in a mind, you have not yet seen somebody do flip-flops out of a chair and land on his head in the corner.

This individual will be sitting there and you're running a series of locks of one kind or another and you suddenly run into something and all of a sudden his head begins to turn. And he says, "What's doing that?"

And you say, "What's doing what?" "What's turning my head?"

You say, "Is something turning your head?"

"Yeah, you're darn right there's something turning my head! I don't know what this- oww-oww-oww-oww-oww!" And then all of a sudden do a flip over and practically land on his head on the floor, you know?

He didn't make a single voluntary motion, didn't make any decision to have this happen at all. You're seeing a very mysterious other-determinism at work in terms of physical force. And this is the most awe inspiring thing to watch, somebody running head-on into other-determinism in an engram which overwhelms his determinism so completely that he goes through the physical motions of the engram. You'll see somebody jumping up and down and so forth. Maybe they don't classify it - it is other-determinism at work - but maybe it doesn't classify so well.

All of a sudden their head starts going back and they say, "I don't know why my head's going back!" They actually are not doing it themselves directly. They're doing it on a series of irresponsible vias, you see, and it looks like other-determinism.

Finally their whole life gets to be one long parade of other-determinism.

Now, you can run this out directly as you do in the CCHs. You just set yourself up as a locatable other-determinism and show the individual that it isn't going to kill them. And that's probably why the basic low-scale CCHs work. You just set yourself up as another determinism one way or the other, and you show the pe he can be manipulated. But it's a known other-determinism.

What's horrifying is one of these unknown other-determinisms, you know? The individual all of a sudden watches his hand go up in the air. Well, what's raising his hand up in the air, you know? All of a sudden his hand starts to wave goodbye in some fashion. He'll say, "There's something wrong with me!" Yeah, there's something wrong with him. He's got determinism on another via. He doesn't take any responsibility for it and it'll actually go into physical action on other-determinism. So don't think that other-determinism can't be serious to somebody as a mental problem. If it can be serious as a physical problem, be sure it can be serious as a mental problem.

This individual decides to invest some money. And for some reason or other he picks up the worst possible investment that he could pick up and then just goes mad when somebody won't let him invest everything he has in the world in this sure lose.

That's an example of other-determinism. Self-invalidation and so forth all come under this heading.

Now, as an individual goes down scale, he believes he has hurt others or he has been such bad cause that he daren't immediately confront up to the bad cause. You see? So he backs off from being bad cause and we get into well, he's - stays there and examines it, then he decides to be elsewhere. Then he decides to just make it invisible; then he draws a curtain in front of bad cause and then he himself dubs in something else.

You never saw a murderer yet who didn't have a total alibi for his totally brutal murder. It's just wonderful, he's got a total dub-in going on the whole subject. He won't even give you the right time and place of the murder, which is what's wonderful. Very often give you a totally erroneous idea of the time and place of a murder.

The worst witness in a murder trial is the murderer. Police know this so that in most countries they don't accept a confession to murder. They won't accept one. When a murder is committed, they have crews of people showing up in the police offices confessing to it. They never even knew the person, yet they come in and confess to the murder. It's just an other-determinism at work - they're helpless. Their reality on the situation is total substitute. Don't you see?

Now, it is one thing to look at a case as a whole case - one thing to look at a case as a whole case, of totally in that state, and quite another thing to look at selected states. See, there's a difference. We've been speaking more or less generally of people who are totally in this condition.

Now, let's look at locks, secondaries, engrams. These things are pretty much other- determined. The individual's doing them on a via and so forth and they're pretty much other-determined. When one of these gets into restimulation, his behavior with regard to the subject of the engram, becomes on that subject only, low on the Reality Scale. Got that? That's low on the Reality Scale - that subject only.

Maybe the subject is bureaus. And let's take it as low on the Reality Scale as not-is, just total invisibility. This fellow's always running into bureaus. There's a bureau in the engram which goes into restimulation most easily in his case, you see, and he walks in a room and he runs into a bureau - clank! He just never sees bureaus.

They're invisible. Doors are visible, wives are visible, cats, kings, coal heavers - they're visible, movies are visible unless there's a bureau in one. Get the idea? Now, that's just a selective unreality. But it's the unreality of invisibility.

Now, similarly, you would be utterly amazed how many people are way down on the subject of dub-in on many subjects, very selective. Very selective subjects on dub-in. An individual is leading a perfectly decent life and he's pretty effective and everything's fine, but the engram that goes into restimulation is so severe in its other-determinism, threatens so much to him as a person, that its content that is in restimulation, when duplicated in the physical universe, has to be something else.

And you'll get some wild ones on this.

This person isn't like this in most subjects but every time he sees a gas pump, he sees a leaking hose. All gas pumps have leaking hose. He can dub in a leaking hose - this is not a bad one - he can dub in a leaking hose to the degree that he can smell gas leaking every time he sees a gas pump. See?

What do you think about that there? He smells it, sees it, he goes around telling everybody, "I'm sure there are gas leaks here. Absolutely certain that there are gas leaks." He'd swear to you that there's a gas leak. And he never lets anybody rest on the subject of gas pumps, don't you see? Yeah, you could show him that there isn't a leak, that it's perfectly all right, that there's nothing wrong with it at all, and he would still smell the leak.

Now, that's a very easily seen substitution, isn't it? That's merely gas pump, something wrong with. Now, there are much worse than that. Much worse than that.

The last five people that walked by the front of this building, every one of them, had at least one major substitution in progress he'd never call anybody's attention to, because he doesn't notice it himself. He only notices the substitute. All dogs are Alsatians. See, he sees little poodles and he sees dachshunds and he sees collies and springers and any dog - and this dog, running down the street, is an Alsatian. And he sees an Alsatian.

Never comments on it to himself; doesn't seem strange to him at all because one of the things most apparent about a low reality is low cognition. Seems perfectly reasonable to him that the world is peopled only with Alsatians. Perfectly reasonable What else is there? And this is what he will tell you, and this is whats makes your job so tough. What else is there but Alsatians? See, the fact proves itself.

And you say, "Well, what is that over there?" And you point to a door. And he'll say, "Well, that's a door"

"And what's that?"

"That's a doorknob." And about that time, why, a great big brute of a Saint Bernard goes down the street and you say, "What's that?"

And he'll say, "That's an Alsatian." He hasn't got the name wrong, that's what he sees.

Now, some people are like this with regard to their fellow human beings to such a degree - now, you understand that we're - we haven't moved off subject here - to such a degree that when they see one person they automatically and at once see another person.

Now, you'll see this one. This is an easy one to observe because they call Bill, Joe and Joe, Pete and they scramble names and they don't quite know who to call what, you know? And they get, you know, "Well, hello, uh, Bi-J-Joe." You know, "How are you?" They're not stammering on anything, just this - that name, see?

Well, they aren't slipping in names; they're actually doing a substitute. Now, maybe this day Joe wore the kind of a jacket that they were used to seeing on Bill, you see? So that is a lead-in toward a substitute. But that you wouldn't say is very crazy.

No, let's take one that is really daffy. All women, to this fellow, have substituted in their place, Mother - all women are Mother. And he'll get upset and impatient with women that are close to him if they don't dress just the way Mother dressed. If they don't bake and act - because this is destroying his reality. "What reality?" you say. Yeah, well, it's a reality of sorts. You get the idea? He gets upset with any woman who doesn't immediately and at once do exactly what Mother would do in a given situation. But when you try to process this fellow, you ask him to mock up a woman and you get a total automaticity. You get - he tries to mock up a woman and he gets Mother. And he tries to mock up Mother and he gets another woman. And he tries to mock up a blonde and he gets a redhead and he gets a - it turns into a brunette and it turns into a nude and it turns into a grand lady and it turns into the queen. You see, just brrrr, brrr, boom, zsst, bzssst!

He'll say, "What's that? Well, what's that?" The silly fool, he's been living with it all of his life. What's he doing saying "What's that?" Well, that's his reality, so of course that's reality to him, so he says "What's that?"

You've now shaken this bad or untrue or lying reality. You've shaken it. And when he sees it start moving he's not worried so much because he's going to change. He's afraid he'll lose his reality. And that's what he's liable to tell you.

But what's his reality? That all women are Mother. See how this would work? All women are Mother. And you're going to fix him up so women are different people! Now, he knows what's safe. Now, there's a case of dub-in or substitution in the physical universe just looking at other people. And boy, that's a common one. That's common. Sometimes it's so light that it only applies to brunettes. Every time this man sees a brunette girl, he immediately looks at - oh, a girl named Julia back in the Roman Empire. See? He never sees a brunette, he always sees Julia in the Roman Empire. Don't you see? Doesn't have any other upsets.

Now, there's a process that shows these realities up rather easily. You have an individual mock up a man. Mock up a man. Mock up a man. Mock up a man. Mock up a man. Mock up a man. This is a Creative Process. They're good test processes more than anything else. Mock up a man. Now you say, "Good. Now, did you do all those?"

"Yeah."

"Oh, good, you did all this, that's fine. Now, did any other character show up while you were doing ...

"Oh, yes. There's this bald-headed fellow moved in over here from the left."

Now, you want a picnic? This was an automatic, uncalled-for person that suddenly showed up. Now, you've just struck a substitution here someplace or another; he's got a substitute on men. Most people have a substitute of one kind or another, so this is a very common experiment.

You take this individual and you say, "Good. Mock up that baldheaded man." Boy, you've asked for it! Because, you see, you've picked up the person - the substitute fixe'. You see, you've picked up the basic male substitute for the whole bank. And of course when he tries to mock up this man that turned up accidentally, it goes, brrrt! and flies zoom, zoom! and got him exposed, and it goes brrrum, brrmpt! And he tries to get it uhummp! And he says, "What are all these col - I don't know, I've got a spear through me. I-what he-duh-get the horses off of me!"

Now, in other words, a mental image picture showed up on its own determinism and not with the pc's determinism. So you have an example here of other-determinism, don't you?

Well, you start to ask the individual to determine, himself, another determinism and you start directly knocking out the other-determinism. And you get the rest of the phenomena that comes along with it. And it sometimes looks like Bastille Day.

Now, what can you do with all these phenomena? Now, this fellow that showed up actually was not just a ghost who moves around in the bank, although we often call them ghosts, just as such. "Spooks" we call them, rather - ghosts and spooks. There are individuals walking around who have these people always walking alongside of them or always standing in front of them or always sailing along over their heads and so on.

You say - you process one for a little while and you process somebody for a little while and he tells you with great amazement, "Well, do you know that my cousin Bill has always been standing over right over there! Always has been there." This seems very amazing to him. Well, that's because he now detects another reality. And when it was totally real to him, on a total unthinking realness, you see, he never noticed it. Because part of the reality was not to notice it, as it was an unconscious reality.

You start to raise his Reality Scale and he sees it. Get the idea? He gets up above - a little bit above substitution and he realizes "That couldn't be Bill!" First he sees Bill and then that couldn't be Bill because Bill isn't there. Therefore it's a substitute for Bill. The immediate next thing that usually happens is the area goes black. Chk! And then it goes invisible. Chk! And the next thing you know, he sees Bill in a moment of duress. See, Bill was about to fall over a cliff one day when they were both out to camp or something like that and he's very frightened about it and so on. And they did something and it was kind of his fault that Bill kind of fell over the cliff and Bill was done in a little bit and it's upset him. And all of these things are simply mock- ups - excuse me, dub-ins stemming from an actual thing he couldn't confront. The reason he couldn't confront is he felt he was responsible for Bill's accident. You see?

Now, what if this happened back in the days of the Roman Empire? Uhaaah. There's no telling what will show up-no telling what will show up. This person in sheets suddenly appears to the pc. Well, don't expect that you've got an engram about a person in sheets. If you follow it up any, you'll probably find - the least startling thing you would find would be a Roman engram; somebody wearing a toga. But it isn't the actual person. You're looking at a substitute for the person in the engram.

Now, these substitutes are very often smaller or thinner or bigger than life. They aren't the proper size and proportion. They aren't in the proper scenery. Everything else is mishmashed and scrambled.

Therefore, if you simply got out of the road on a track - regardless of any process that you made - if you got out of the road every one of these other-determinisms that were so chronic with this case, if you just located them any old way you could with an E-Meter or otherwise and you took these other-determinisms - if you could look directly at the case and discover what these other-determinisms were and you took them and by any process got them to discharge their other-determinism or automaticity, the fellow's track would show up.

Well, if his track shows up, he can look at it. He might not, for a while, care to be in it, but he could look at it. And if he could look at it and if he could confront it, he could live with it. But the funny part of it is, the more he's substituted for it the less he can live with it and the less life there is in him.

So it's very simple, you see? But as an individual backs away from such a thing - let's say he backs away from an experience - but he took a picture of the experience, compulsively; he just put a lot of energy out there and he focused it, you see? And then he said, "I can't take responsibility for that, I'm to blame, I can't take responsibility for that and, oh, they'd kill me if anybody ever found that out", something like this. And he just backed away from this thing and he didn't even take responsibility for the picture. Don't you see? Then he's got to make the picture invisible, but he finds out it's - he still can remember it or something still happens with regard to the this. He says, "Curtain - let's put a black curtain across this whole thing so I won't have to confront that," you see?

He couldn't get away from it, he made it invisible. That didn't work. He blacked it out. He was still aware of the fact there was something on the other side of it. He finally says, "Well, we'll put three stone images in its place. Yeah, yeah, that's pretty good, that's pretty good." And sinks into unconsciousness in more ways than one.

Get the idea?

All you've got to do is take a pc and walk him back up the track. The significance of what happens in the incident is terribly interesting. Incidents of various kinds which - an incident is a series of engrams united in some sequence or associated. What happened in this incident was interesting, makes a good story and so forth. But the only thing you're interested in is the fact that the individual basically substitutes something for it.

If it's a real bad incident, you see, it goes just up this way. First he didn't even know he had it: unconscious. Substitutes something for it. Next thing it goes all black, "Oh, what a relief," he says, "it's all black. No, that isn't so good. Now it's invisible. Well, there's still something in there somehow or another, I wish - say, you know, I have an appointment. I just remembered I have an appointment, I have to get out of here! Well, at least I can sit here and look at it; at least this part of it won't bite me, providing I sit very still and look at only this part of it. You see?"

Then you, you heartless beast, move him in it, make him look at some other part of it. You move him up into it, all of a sudden he'll find himself, what we say, in valence; in other words, in the personality, body and beingness of the person he was in the incident itself, boom! He's participating in the incident, has greater reality than he ever cared to have anything to do with. And pretty soon he says "All right, so I'm only getting my throat cut. All right."

Now, you can carry him on up the Reality Scale to a point where he could create the whole thing back again -not only be willing to experience it but create it and experience it and kick him right on up the line with regard to it. Have an engram, put it back, engrams, spengrams, who cares? Yeah, he's in a very relaxed frame of mind with regard to the thing but that's because you improved his reality. You improved his ability.

Well now, an individual - an individual could be said to be in very bad shape if he was totally unconscious. But governments tell us that you have to have hewers of wood and drawers of water and the best persons for that is somebody very stupid. So the best thing to have around is a lot of people very stupid. Did you ever have anybody drawing - drawing wood and splitting water and dropping it on your head and so forth? That's not a very accurate thing, but people say such people have their uses and we should have them around. Well, I never found one that could work, so what's this argument? And of course we always have the artists in Chelsea or Greenwich Village or someplace or another who substitute anything for good painting - good singing.

And these fellows, they say, "Well, we should have those fellows around." Well, all right, have those fellows around; it's all right with me if they have those fellows around. Of course I never saw them do anything but run into lampposts and get drunk and ruin things.

But you say, "Well, we've got to help the blind. The blind. Of course we've got to have the blind so somebody can contribute to the funds for the blind. It's absolutely necessary that we have the blind with us."

And then there's the fellow who is a sort of a swami and all things are invisible and he can look through walls and so forth, that - people say he's very useful. Maybe he is. Maybe he isn't.

But I do know that the people who try to be elsewhere are at least doing something about it. But of course he who fights and runs away lives to fight another day. That's a good philosophy for these elsewhere people and they're over the hills and far away when everything bad occurs. They at least know what's going on, they could at least give you an accurate report after they left the place.

And there are people who're just going to stay there and confront it regardless of what happens. They say, "That's a good thing." Maybe it is and maybe it isn't.

But I prefer people who are able to experience things because they have a much better idea of what's going on. They don't have a tremendous number of synthetics and so forth interposing them.

The Reality Scale and the scale of health and so forth is not really a state of mind. It's the attitude of a person toward his experience or his environment.

Now, when people are unable to cope with their environment, when they're unable to handle life, when they're into total difficulties; that's perfectly all right as long as they aren't totally unhappy about it. That's really all you object to is somebody having a hard time and then being very miserable about having a hard times.

Some people like to go around and have hard times. There are some people recently that climbed a mountain peak over in the Andes. I wouldn't have gone and done it. That - I kind of thought, gee, you know, that's really asking for one. But they asked for it and went over and seemed to enjoy it marvelously. So, they weren't having a bad time at it at all.

But the individual who has to climb a mountain peak, can't climb a mountain peak, decides he's climbing some other mountain peak and is miserable about the whole thing certainly needs a hand because somewhere along the line he's gone badly astray.

Now, oddly enough, because those conditions below confront and those items which a person observes below confront, aren't. They aren't in the general reality. They never did exist. They won't exist. These conditions are totally artificial. You really couldn't say the person's reality was very good. Similarly, their livingriess isn't very good either. They're having a hard time of it. So we aren't just being critical in saying in Scientology by auditing we could do something about this or for this.

Even an executioner probably thinks, "Well, he was so miserable in his cell, I'm really doing him a great service to cut his head off." He probably has some such philosophy, but it's a very spurious philosophy.

Our philosophy is not spurious at all. An individual able to be with us or able to live and not be fallen over all the time has to have a pretty good reality. He has to see things pretty much as they are. And you'll find out if he can see things as they are he can dream things up under his own determinism and make new combinations of them. And he can - he can do various things. He has an ability, his self-determinism is with him.

But most people who were below confront on the Reality Scale were unhappy. Most people below that level are very unhappy. And they're a terrific liability and just been aching to get somebody to do something about it. Well, we can do something about it and it doesn't take much doing. Not today.

All you've got to do is get somebody to look at things as they are. That's what you can do about it. If you got him to totally look at things as they are, all of his problems that are really troubling him, that he's really unhappy about, would blow up. And he can go have problems that he's happy about.

His illness stems from unreality on bodies. His physical illness stems from just unrealities on bodies. He's wearing somebody else's legs or he's wearing unicorn's legs or something like that. I mean, you'd be amazed what legs people with leg trouble are wearing. But they're certainly wearing some substitute leg. Or they've got legs totally blacked out. Or something is definitely on the Reality Scale about legs which is far from optimum and which they don't particularly want or like or wish to have anything to do with.

A person who is unable to cope with his responsibilities and problems either has responsibilities that nobody would ever ask anybody to have in this world, which is sometimes the case with people in various positions in society. Everybody's hanging them with responsibility and they don't have any authority to carry it out and they be - get very miserable and upset. It's a question of magnitude of responsibility. Well, such a person can be brought up to a point where he could actually cope with the responsibilities that the world and society demand of him. He could cope with what he's supposed to do.

You'll find out that most of the things which make life unlivable, miserable and so forth are relatively easily handled by handling nothing but reality. If you merely get somebody to tell you what his problem is, tell you what his problem is, tell you what his problem is, describe the problem to you, describe the problem to you, describe the problem to you, he finally winds up with what the problem really is. And it's usually about two or three dozen substitutes from what he thought it was. He began by saying the problem was he didn't have any money. And you finally find out the problem is that he doesn't ever dare be like his father.

Now, what did you do? You simply asked the person what reality was. Well, any time you ask a person what reality is, ask them to as-is their reality, ask them to take a look at what it is, you reduce, to some degree, some of the mass that he thinks he should have.

So what you can do about the mind and what you can do about people (besides improving their reality) is yourself do a substitute on people. Let the individual get rid of the masses, situations, significances and mental bric-a-brac he doesn't want and let him have some that he does want. At least put him on a determinism about what is in his own mind. And that is the least you could do for anybody. And you can certainly do that in processing.

Thank you.