This morning I'd like to talk to you about the various "reasons why." We have a lot to do with reasons why in spite of the fact that a fellow who goes around all the time finding reasons why is usually not in particularly good shape.

There are extremely elementary processes we discover could be designed when we look at the various factors in Scientology which we would call very upper echelon factors.

But there are a lot of "reasons why" the states of existence and conditions of existence are put together the way they are put together. If they weren't put together in this outrageous fashion – that as-isness followed by alter-isness gives us isness, followed by an alter-isness, of course, or desire to, which brings us into not-isness and which then brings us into alterisness, which brings us into not-isness, which brings us into alter-isness, which brings us into not-isness… There's a good reason for all this, an excellent reason for all this.

How much in the way of processes could we get just out of the concept of Is-ness?

And I'm talking to you, right now, about the fundamental of all aberration which is, incidentally, the fundamental of all existence.

Just that one datum. Well, actually we could get a very great many.

There is a very, very strange condition here. If a thetan were to remain with an asisness, he would thereafter have nothing. You see, a perfect duplication of the as-isness would cause the as-isness to disappear. Therefore, immediately after the postulation of some object, it is necessary, by mechanics – and it just happens to be so in this universe. It isn't reasonable. It's not reasonable; it's just the way it is in this universe. Therefore, right in the field of mechanics we get the fact that the as-isness must immediately be altered in order to become what we call a reality. And thus people attempt various mechanisms.

But let me call your attention abruptly to the singular fact that to give a thetan exercise in getting ideas is of minimal use. A thetan can always shift around his considerations one way or the other, but it all depends upon the scope he is willing to shift them around on.

One of those mechanisms is the device of God. We're not saying now that there is not a God and all that sort of thing. But if there were never any type of alter ego of this character, there wouldn't be any permanent reality.

An individual on one point, let's say the receipt point in the communication formula, would feel himself limited to the degree that he had to be on receipt point. So he would then feel that the consideration that he was on receipt point or was being the effect of existence would monitor his ability to make considerations.

Now, it's one thing for there to be a God and quite another thing for everybody to blame everything on him. The most barbaric manifestation that we have generally includes a deity. The savage out in the Gullaby Isles is practicing this. He says the fault is the trees and the river sprite and so forth. I'm talking to you now about the mechanism of "use of" rather than the "identity of" when I mention God.

That is to say: he would not feel then that he was free to make any other considerations above the level of the fact that he was on receipt point. And all of his other considerations would fall below this level.

All right. God, then, is to blame. If we make something and have some hard luck, something like that, the way it looks to us here at this stage of development, we can then say," Well, God did it to us and he has afflicted us" and so forth.

The formula of communication – "Cause-Distance-Effect" is the most elementary statement of it – "and involving attention and duplication". We would discover that if an individual were monitoring himself with one basic consideration, his considerations would then fall below, and his ability to change his mind would then fall below, that basic consideration.

Well, quite in addition to that, every primitive people has the legend of a Creator. They have to have a legend of a Creator, otherwise they would never have anything. The immediate and intimate use of the legend of the Creator is to continue an existence.

A basic consideration could be "I am on an effect point. I am being the effect of many flows and messages and that sort of thing – and this is very bad. His considerations are various. "I must get off this point". Or, "I am on this effect point and I do not like this".

Whether you build it or not, you can cause something to vanish simply by looking at it as it is – whether you built it or not. Somebody else can put up a mock-up of some kind or another and merely by your perceiving it and making a perfect duplicate of it, you can vanish it. It is not necessary that you exclusively devote yourself to the vanishment of those things which you yourself have made. That is not necessary in order to carry through this cycle. Somebody else could have made it and you could have made a perfect duplicate of it – an asisness, in other words – and it would have vanished.

Now, we're talking about something which is very, very easy to work with. We're talking about something which can be subjected to objective proof. I can ask you to make a perfect duplicate of something, which is to say, get it in the same space, same time continuum, using the same mass, and your perfect duplicate will cause it at first, probably, if you're having a hard time of it, to brighten up, and then it will fade. And the next thing you know, even though you've made very poor perfect duplicates, why, you sort of get the idea of looking through this item. And so it is with all of existence. Unless, in other words, there was a legend of other creation than your own, you would not at any time be able to have anything.

Now let's take it reverse end to, and let's get an individual who finds himself on source point. There he sits on source point and he's being cause. He's being the source of the impulses or particles which are going across the distance and hitting effect point. And then this individual is saying: "Well now I mustn't cause anything bad. I must cause only good things" and he must do this and that for this or for that.

The first and most fundamental principle of havingness is it must have been created by somebody else, and thus we get business.

And what is this host of considerations being monitored by? Of course, the fact that he is on a cause point. He's on a source point of a communication. (Synonymous here: cause and source, effect and receipt.) And if he discovers himself suddenly on the receipt end of something, this fellow is really dismayed. Here he has this basic consideration that he's being cause point, and then all of a sudden he receives something! Now that would be a breakdown – basically and primarily – of his Is-ness. His reality.

Now, when you ask a person to remedy his own havingness, this is perfectly all right. You're asking him to make nothing of something. He actually can, but the reason it does him so much good is he's forgotten that he can. You ask him to mock something up and pull it in. In other words, you ask him to mock it up and alter it.

He then can have a break of reality only to the degree that other-determinism brings into question the postulate on which he is operating. You see, you could have a break of reality only to the degree that other-determined-hammer-pound brings about an invalidation of the postulate on which he is basically running.

Why doesn't it remedy a person's havingness simply to mock something up – just get a mock-up? It doesn't remedy a person's havingness. Well, it doesn't remedy his havingness because if he leaves it there it will simply disappear. And there's many a preclear gets very upset because his mock-ups all disappear. He puts up a mock-up and it disappears. Well, that's because he doesn't alter it in position. He puts the mock-up up and right where it is, he leaves it there and of course it dissipates and disappears.

He says, I am cause and I am being a good fellow and I am doing this and doing that – and all of a sudden he gets jailed. My, this is upsetting. But what is his basic consideration? That he is occupying a cause point.

Now, those preclears that put up a mock-up and leave it in the same place, which does not disappear, are working on a machine which does their mock-ups for them and for which machine they have no responsibility. You see that?

Let's take the example of somebody who is in a condition and who is trying to change this condition. Now we've entered into another level. We've entered into Not-is-ness and then we've entered into Alter-is-ness, you see. He has a terrible ill. He has this mental difficulty. He has some other difficulty or other and he now says it mustn't exist. And in his next statement he says, All right now, don't exist.

If you ever get a preclear whose mock-ups persist exactly where he put them, you're working with somebody who is doing mock-ups with a machine. And he's doing them with a machine, not because he's crazy, but because this is the only possible way he could make them to persist. The machine changes them. And he himself knows that he did not put up the mock-up. He knows this. If he didn't know that, the mock-up again would disappear. So it is not a very undercover fact with which we are working.

Well, what do you know, it keeps on existing. Well, all right, he says, I'll change it on a gradient scale. I'll chip away at the corners of it.

All right. Let's take this legend of the Creator and discover that it is quite uniform, it is found in every savage tribe, it is found across the face of the world and it is found throughout this universe – the legend of the Creator.

He'll at length decide that he can't do anything about it.

Very well. We can say there was a Creator, and he created everything and that's fine. Well, if this were the case, why, that's fine too because it wouldn't unmock. In other words, things would not disappear if there were a Creator who made everything.

One of the actions that he would finally do would be to draw a black curtain over the whole thing. That's one of the basic reactions of Not-is-ness. He says, Now, look, I can't change it at all, so he's trying to effect a Not-is-ness by using Alter-is-ness. Not-is-ness would not take place by a postulate, he discovered (or thought he discovered), so the basic thing he must do immediately then is start changing it on a gradient scale, which is to say Alter-is-ness – and it just stays right there. And he is already running on a failed postulate of Not-is-ness. His activity of change is then proceeding from the basic postulate that it must not be, which is proceeding from another basic postulate that it is, which is proceeding from the basic postulate that he's there in the first place. You see that we're just proceeding from the basic postulate that there must be a there for him to be at.

You could even use this as a tremendous argument to prove that there was such a thing as a Creator and he made everything – just by the fact that it's here. And if you had made it and continued to accept your responsibility for it, it wouldn't be here. So there must have been a Creator. You could go at it with this type of logic.

So we trace back these basic postulates and we discover a little rule here. An individual has a condition and the condition continues to exist as long as the individual has a condition. It sounds like an idiotic little rule but it's a very, very true little rule. It will continue as long as he has a condition. So every time you find a condition? He must have a postulate about the condition before he has the condition. So every time you find a condition there's a postulate.

However, it works this way: If somebody else, other than yourself, made a mass of energy, all you would have to do would be to come along and fish around for its approximate moment of creation and duplicate it and it would then disappear.

In order to get over something you have to have postulated that you have it. In order to recover you must postulate that you have something from which to recover. In order to go through the actions of emptying a pocket-book you had to have postulated that it was full and should be emptied.

So whether the Creator created everything or not, it's a certainty that you, in order to continue with the physical universe, have to, to some degree, lay the blame on some other identity and say, therefore, this postulate, whether he created it or you created it, does not enter the question at all. If you duplicated it, it would go away, you see, regardless of who created it. This happens to be not too easily subjectable to proof, but we're talking now about a very basic fundamental. And it is necessary for you to carry around the postulate that somebody else created it in order for it to exist.

One is all too prone to look at existence and say, well, there's existence there and now we'll make some postulates. No. This is not quite the direction of drift. You'd have to make the postulate to have existence there so that you could make some postulates to recover from having the existence there. And any condition to have any existence or persistence must be based on time of some sort. There must be a time postulate.

It's a little bit difficult to prove this; you have to work with a preclear for a short time. But the main difficulty of proof which lies on this track, the main difficulty of proof is simply proving who made the mock-up in the first place. You see, if it disappeared because you duplicated it, why, then you probably made it. But it doesn't matter, then, whether we use this one way or the other. We don't have to admit that you could make anything disappear whether you made it or not. We don't have to admit that to continue along with this proof. What we are coming down on here is this matter of responsibility.

And we find that an individual doesn't have time unless he continues to postulate it and ceases to have time to the degree that he ceases to postulate it.

We learned in Dianetics the fact that people would not accept responsibility for their own acts. And actually they're as bad off as they will not accept responsibility for their own acts. And everything is other-determined to the degree that they will not accept such responsibility. As a matter of fact, you can cover a complete Dianometry, Scientometry – anything you want to call it – a complete set of tests which will demonstrate that there is a direct ratio between the health and ability of the person and his willingness to accept responsibility. But the funny part of it is, is that only goes up to a certain point. And when you achieve that point of acceptance of responsibility, havingness as such, and the universe, or that part of one's interest in the universe, would vanish.

When I say cease to postulate time, I wouldn't want you for a moment to get the idea that there is any witchcraft involved, that you have to go out with spider-webs and mix them up with four quarts of morning sunlight and stir them all up with a whisker. There's no witchcraft involved in making this postulate. It's simply this kind of a postulate: Continue: Just get the notion of continuing something and you'll have a time continuum. Get the idea of a piece of space out in front of you and have the notion, Continue, about this piece of space. That's making time. You've made time. That's all the postulate there is. There isn't even the words, "Now I am going to make some time and I am going to cause the time to persist and continue." No, its just continue. You didn't say continue.

Now, here is the bodhi. Here is the individual who aspires to the attainment of perfect serenity. He can't have perfect serenity and have something, because he'd have to give away a certain amount of his responsibility in order to continue it in existence.

This time continuum is a tremendously interesting thing particularly in view of the fact that so many people have agreed upon it, but their apparent agreement with it leads them to depend on other people, finally, to carry on the agreement while they just sit there. And what do you know, eventually they do just sit there. You'll find many a person in this state, simply sitting at home in his bedroom, just sitting there. Well, he couldn't have any motion, he says.

Do you see that? Havingness would only persist so long as he felt somebody else had had a hand in creating it. You see that? And the moment he said, "I created this, 100 percent, all the way along the line," he wouldn't have a thing. You see that? The perfect duplicate, here, is what we're looking at again. So therefore, the condition of becoming a bodhi is the condition of having nothing.

Motion consists of this: consecutive positions in a space. He'd have to conceive that he had some space, and that he'd have consecutive motions in it.

Well now, a thetan is very able to have something or nothing at will. But it happens that he is appealed to, very often, on the basis that all something-nesses, including space, would vanish. He thinks this might be a good thing.

If you could just ask such a person to go out and trim the hedge, just no more and no less than that, or if you asked him to go out and put pieces of chalk on the sidewalk all the way around the block every five feet – you would see considerable recovery in his case. Why? Well, he knows that he'd have to go all the way around the block or he knows that he would have to finish trimming the hedge, or he would have to come around to his door again in the block, or come around to the other side of the yard. In other words, he can continue to postulate a time continuum against the objects that are already there.

The only protest a thetan has, actually, is somethingness. And if you want to say what is wrong with a thetan, you say "somethingness" and you have stated it. He has something; there is something in existence.

You could just say to this fellow, Get the idea of moving this dish. Now move it.

He is perfectly willing to have many somethings but after a while the communication formula comes into effect and he becomes frantic about it. Now we're talking about something terribly elementary. In spite of the fact that it is deeply pervasive as it is in life and existence, it is terribly simple. It is one of these idiotically elementary factors that everybody could have overlooked forever. They would have had to have overlooked it; they didn't even dare tread on the edges of it for fear everything would blow up or disappear.

Now get the idea of moving this dish again. Get the position you're going to move it to now.

All right. A thetan makes something. And because he himself, natively, is a static, capable of consideration, has no mass, no form – as a spirit he has no form, he has no mass, he has no wavelength; he only has potentials: potentials of locating objects in space and the potentials of creating space, energy and objects and the action of locating those objects in that space.

Now move it. Now get the idea of moving this dish, now get the place you're going to move it to, and move it. Surprisingly enough an individual will sometimes turn on a violent body reaction on this.

And with this as his potential, the moment that he makes something, he violates his own communication formula.

What's kicking back there? It is the thetan's agreement with the body, to the point where he's saying he is the body, the body is himself – therefore everything that happens to the body is what happens to himself and everything that happens to himself happens to the body. In other words, he's in a super-identification. And he would come through this to where he could have some future.

Now, a thetan in excellent condition is able to communicate easily with something. He can simply change his mind about this and work it around. But the formula of communication becomes native to the creation of space, energy and mass. And that formula is, of course, cause, distance, effect, with a perfect duplication taking place at effect of that which emanated from cause. Now, that is the communication formula. And that becomes the formula the moment you have space. Up until that time, you have all cause and all effect capable of occupying exactly the same location, since there is no location.

What postulate is this individual already riding with? Let's take a look at the Is-ness of this. He has to conceive that he has a body before he can recover from one.

So, a thetan is perfectly able, way up the scale, in order to occupy the space of anything and so duplicate that thing. But his formula, when he's doing this, is not cause, distance, effect. It's just cause-effect. That would be the formula he'd be operating with because he wouldn't communicate across a distance to something, since he wouldn't be occupying any cause or effect points.

And we get the salient and horrible fact that this whole thing is monitored by Is-ness.

But he can't have a game if he does this; he can't have mass if he does this. If every time he selects out an enemy and then communicates to the enemy and simply becomes the enemy at that point, he couldn't have an enemy very long, could he?

No matter how much Not-is-ness is taking place, you see Not-is-ness always pursuant to Is-ness. No matter how much Alter-is-ness takes place – you've got an As-is-ness, then Alter-is-ness has to take place to get an Is-ness. Is-ness is something that is persisting on a continuum.

If he said," I am fully responsible for everything and I will now make a plot of land," and he mocks up some space and a plot of land, and he's fully responsible for it and what happens? It's gone. He mocks it up – it's gone.

That is our basic definition of Is-ness. As-is-ness is something that is just postulated, or just being duplicated – no alteration taking place.

All right. If he mocked it up and altered it or changed it, he could then bring about the phenomenon of persistence, which is itself time.

As-is-ness contains no life continuum, no time continuum. It will just go – every time you postulate a perfect duplicate for anything: same space, same object, same time – boom! If you postulated it all the way through, without any limiter postulate hanging around at all, it would just be gone and that's all there is to it. It would be gone for everybody else, too.

When you say survive, you're saying time. Just put those two together and make them synonyms and you understand all you want to know about time. It's a consideration which leads to the persistence of something. And you can enter all the mechanics into time that you want to and you can paint it up in any way you want to. And you can write textbooks on it and test it and buy very fancy watches and chronometers and set up observatories to measure the movement of the stars. And you still have: Time is a consideration which brings about persistence, and the mechanics of bringing about that persistence is by alteration. And so we have alter-isness taking place immediately after an as-isness is created, and so we get persistence. In other words, we have to change the location of a particle in space. You see? We have to alter position – that's the first thing. And so we get time as the co-action of particles. Time is the difference of two positions in space of the same particle.

Now this, then, Is-ness, is your monitoring postulate. An individual couldn't possibly get into trouble with As-is-ness. Unless you considered losing everything trouble – but it would be losing things which you either now didn't want, or had just postulated into existence.

All right, there can be many ways that we can go about that, but we're mainly interested in how it's done in this universe and how a thetan quite ordinarily does this.

All As-is-ness is doing is merely accepting responsibility for having created it, and anybody can accept the responsibility for anything. That's all As-is-ness is, when it operates as a perfect duplicate.

He has to change the position of something in order to make it survive. If he wants something to vanish, he will have to approximate it – in other words, he will have to make a perfect duplicate of it – use it's energy, in its space, in its location and at its time in order to cause a vanishment of it. Well, therefore, his whole responsibility cannot continue the moment he moves something. And after he goes on for a slight distance with this, then he must conceive, in order to get an automatic response, that that thing that is moving, is moving under another responsibility. Otherwise, he'll have to stay right there and move it. But if he says it's moving under another responsibility, therefore he can set up an automaticity which will continue its motion. So he has something persisting.

There are two kinds of As-is-ness: There is the As-is-ness where you postulate it in the space and time – you postulate it right there, and there it exists.

This is elementary. This is elementary in terms of time, in terms of space. But every time that we say persistence – we say survive, and so on – we're simply saying time. Time is a continuum. A continuum of what? A continuous motion of particles.

And then there is the As-is-ness where you repostulate it. You just postulate it again.

Now, here is something very peculiar. When an individual tries to unmock himself, when he becomes very unhappy of life, and so on, he will hold himself still. When he tries to unmock things, he will try to hold them still. His idea is that if he can just reassume this basic motionlessness, then all of his troubles will disappear. He has so long practiced alter-isness – you see, he's so persistent on the subject of persistence – that he doesn't hold himself still at the first instant of his creation of mass. You see, he doesn't take that postulate into effect. He doesn't use that postulate. What he does is declare that something has other responsibility than himself. And then he tries to hold this thing still and in such a wise it'll disappear.

The object already exists, there is an Is-ness being approximated as an As-is-ness, and then it becomes an As-is that isn't. It becomes, then, an actual Not-is-ness. So if you created it, if you just created it as an As-is-ness, unless you altered it rapidly you'd get this Not-isness. And if you exactly approximated an Is-ness as an As-is-ness, you would again get the same result. Same result both times – Not-is-ness. As-is-ness, perfectly done, if not followed by Alter-is-ness, becomes a Not-is-ness. Quickly and immediately. You've seen that as an auditor, erasing parts of the reactive bank – facsimiles, etc.

Now, let's get back to this communication formula. A perfect duplication would be cause and effect in the same point in space, wouldn't it? So communication, as we consider it through space, is not a perfect communication system.

It hasn't occurred to anybody yet, fortunately, to simply exactly approximate the body! Treat the body as an As-is-ness and go your way. Well, you say the body has a lot of facsimiles and so forth. All right, treat them as the same As-is-ness, all in one operation – boom. Of course you had to assume you had a body before you could possibly As-is it.

You, on one point in space, communicate with something at another point in space. And if you continue to interpose a distance in between the things or space in between the things, you get, even then, the basic of persistence. You see? All you've got to do is get that distance in there.

Now, existence goes this way – this is the only error you could make, and this is another method, slightly, of getting a continuation, because it is an Alter-is-ness. There is an Alter-is-ness right there between Is-ness and Not-is-ness. The moment you say, "There it is, now I don't want it and it doesn't exist", you've postulated that you're changing it. It's a very abrupt and particular kind of Is-ness – it's a Not-is-ness.

And now we have this taking place: a thetan cannot duplicate a mass. That is to say, he cannot himself actually be a mass. He can conceive that he is by saying," Now look at all of this mass which somebody else put on me." You see? "I didn't create this mass," and so forth. Well, then he can conceive himself as mass.

If instead of following Is-nesses with Not-is-nesses, we followed them with As-isnesses, nobody could ever possibly get into any trouble. The way you get into trouble is to follow an Is-ness with a blunt, thud, Not-is-ness. (1) There it is. (2) I don't want it. (3) It isn't. Oh ho! What's the difference between these two operations? It's a very interesting difference: You've got an Is-ness. You have an ash tray, you don't want the ash tray any more, so the one operation, a correct one as far as you are concerned if you just really didn't want it any more, would be simply to do an As-is-ness. A perfect duplicate. Gone. You haven't got an ash tray any more. To follow an Is-ness with an As-is-ness, brings you into an actual Not-is-ness right there.

But he starts to get very unhappy about communicating with something-nesses because he has this distance factor and he is a nothingness.

Or, on the other hand, you didn't do an As-is-ness. And you've done what? You have refused the responsibility for having created it, and you have said, Somebody else creates it and I don't want it. You've said somebody else. You've postulated the existence of somebody else with regard to this thing and you've said, "Another determinism is placing this thing before me and therefore I don't want it, so I'm going to say that it isn't, but it really belongs to somebody else." We have to postulate another determinism, which is to say, refuse the responsibility for having created the object, before we can get such a thing as a Not-is-ness.

Now if he can be the somethingness on the same point in space where that exists, then he feels very, very good about things. You see that? He feels all right, simply because he's occupying the same space. Well, that's perfect communication for him, that's a perfect duplicate. But if he totally occupied it at its instant of inception, it would disappear.

Now, an individual can fail utterly. This is a very curious lot of phenomena that we are looking at here, and of course, we had no serious intent with this phenomena, which is a fortunate thing. Otherwise, somebody realizing exactly how this is done, would sooner or later perhaps unmock the Republican Party or Russia, leave a hole, and of course to do that, you would have to accept the viewpoint of 200 million Russians. You could unmock Russia if you did that, but you would have to take full responsibility.

So he gets caught between not wanting to communicate with something and wanting to have something. You see, to really have something he'd have to occupy its same space. To communicate with something he has to stand off at a distance and pretend that he is something.

What is full responsibility? Full responsibility merely says: I created it. When you ask somebody to make a perfect duplicate of it he's going through the mechanics of creating it, therefore it disappears. He knows, unless he throws Some other-determinism in on the thing, in other words practices some Alter-ism on its creator, that it's not going to exist at all.

Communication as we know it, for instance, in this universe, is cause, distance, effect. Perfect communication, like a perfect duplication, is the point. The point. There's something on this point and the thetan can also occupy this point, therefore he can have something and he can communicate with something. But if he says it belongs utterly to him and he's occupying its basic point, it'll disappear. You see that? He has to have another Creator. He has to have some other author of the universe. If he doesn't have, why, it will disappear.

The physical universe as we look at it right around us here is an Is-ness for one reason only. We all agree that somebody else created it, whether that is God or Mugjub or Bill. We agree that somebody else brought these conditions into existence, and so long as we are totally agreed on this, boy have we got everything solid. And the moment we agree otherwise, and we say, Well, we made it – it starts to get thin. This will worry a preclear for a moment. It's just as if he feels he could never make another one. It'll get thin.

Now, we could inquire, at some length I suppose, into the tremendous complexity of this and why is this? A thetan should simply be able to say, by postulate, "Well, it's as it is and it's going to persist as it is, and we'll just make this postulate and that'll be that." But the funny part of it is, that doesn't work this way. And it looks here like we have an arbitrary which has been entered in from some quarter or other which we don't fully comprehend, even at this moment. But this universe went together on the basis of: as-isness is vanishment. You make one just as it is. All you have to do is pretend, as if you were making it at this moment. You see? And boom. It's gone.

In the processing of reality, then, if you handled Is-ness all by itself, you would simply have an individual start looking at what he considers to exist. And the most solid manifestation of that would be the space in the vicinity, the walls in the vicinity, and so on. That would be the most elementary process that we could do. Just start spotting spaces and walls, and let what happens happen. That's all. Just ask the individual to keep on spotting things, very permissively. Suppose he kept on looking at them with his physical vision – we find that he would get up to a certain level and then he'd start to have body somatics (Somatics: perceptions, stemming from the Reactive Bank, of past physical pain or discomfort, restimulated in present time) because making the body do this continually is actually processing a reality vaguely in the direction of an As-is-ness. It's not bluntly or sharply in the direction of As-is-ness. It's just asking them to process it a little bit in that direction: 'Let's take the spaces around here just as you see them.' 'Take the spaces around here just as you see them.' 'Look at a spot. Look at another spot. Just take this things as you see them.' And of course after a while, the walls are going to get brighter and brighter and duller and duller and – gone.

Now, you see then the necessity – at least in this universe – to have another determinism at work. Well, that's just one point. We see it in terms, then, of the Creator. That's fine. This does not enter the question of whether or not there is or is not a God. We're just talking about whether or not people blame God or why they blame God or why they put things on to God. Well, if they didn't, they wouldn't have anything.

Well, when they get brighter, that's all right. The body will still feel all right, but when it starts dulling down the body doesn't like this. It does not think this is the best thing to do. It would not recommend this as subject matter for an article in a body-building magazine.

Now, the other point involved here is people blaming each other. They stand there and one says, "You said that, and that's your fault and this is why we had this fight," and so forth. And the other person said, "No, that wasn't the way it is. You actually were the one that started all this." And we get them talking back and forth.

Because the body knows it will fall if it stands in space. Therefore this very, very simple process would not necessarily have to be completed by remedying havingness, but just by getting the fellow to close his eyes, and spot anything he could see, no matter how vaguely, as a thetan. Just spot anything he sees. If he sees a nothingness, O.K., if he sees a somethingness, O.K. Just get him spotting. We don't care what he sees. We might indicate various directions but we would make a very bad mistake if we indicated them as body directions. On your right. On your left. Above your head. Oh no, no. We just ask him to look around, and what he sees, spot a couple of spots on it. Did you do that? Now something else, spot a couple more spots on that. Well, we know already that if we've run it permissively in the environment, he's had to point them out and walk around to them. He will obey orders.

We've talked to a preclear, we want to know what's wrong with this preclear. Well, it's what Mother did to him, not what he did to himself. And yet we can't conceive, actually, that an individual could actually become aberrated without his own consent, and sure enough, he can't. He can't become aberrated or upset or thin or lean or fat or thick or stupid or anything else without his own consent. Because he is part of the agreement pattern. Unless he has agreed, himself, to other entities of agreement, why, he can't get stuck with any kind of a pattern.

Now that we've got him to a point where he will physically obey commands we can trust him to close his eyes and spot spots or spot spaces or spot anything he wants to spot with his eyes closed. We just simply keep on spotting them, and that would be the most elementary process there is in Scientology.

Now, let's look at how that adds up. And we find out that if an individual, to have something, went into agreement with other-determinisms and said these other-determinisms caused all this, why, then, you see, he could sit there comfortably with something persisting.

But what did he have to do basically? He said, "In order to have anything, I've got to go into communication with these other-determinisms and blame them, or fix the responsibility of causation upon these others."

So the child blames his parents. He gets up into the age of puberty, he runs into sex, sex tells him he can't survive – that's the basic manifestation of sex; tells him he can't survive – and he begins to worry about this fact. Why, here he is all equipped to make another generation. He's hardly started living this one and that's a confusing and upsetting fact. And "Look-a-here, I am already being warned in advance that someday I'm going to die."

If you ever wanted to see anybody morbid or read any morbid poetry or anything of the sort, why, you should just dive right into the teen age. You never saw such complete sadness on any subject. Well, they've been told they can die, and the appearance of sex, physiologically, told them they can die.

All right. They become anxious, then, about surviving, so they have to turn around and blame somebody for something, anything! Simply by blaming somebody they obtain a continuance of whatever condition they are in at the moment. In other words, they can continue to survive simply by turning around and saying," Well, the trouble with me is all what my father and mother did to me." Then they can get more survival.

So if you were to take somebody and bring him very, very close to death and cause the chilly breath to draft down his neck, you will find him, very shortly, blaming something else than himself. But he runs in a cycle on this. He discovers that the situation is untenable – well, then he'll blame himself.

Why does he blame himself at that point? He wants to unmock it. And he actually has forgotten the mechanisms of unmocking. By blaming himself, by taking it upon himself, by holding it all close to his own bosom, he thinks, "Now that it's my fault, why, it'll all unmock." And he's a very surprised person when it doesn't unmock. He merely gets upset.

And the other one is, he finds his condition of survival desirable, and when he finds it even vaguely desirable – I don't care if he's a slave in the bottom of a salt mine working out a sentence for having voted – the fact is that this individual obtains continuance by blaming others.

So we go through a cycle of blame somebody else: that means, "I've got to" or "I want to" or "I haven't any other choice but to survive and the best answer is survive, so therefore I'll just blame everybody else." And the mechanism of blaming oneself is unmocking oneself – unmocking oneself and the mass with which he is immediately and intimately surrounded. So people go through these two cycles and they invert. And that is the basic inversion.

They start in by saying," Well, somebody else was responsible for the creation of all this," and they're quite happy about this and they stand off and look at it. And then they begin to get tired of communicating with these something-nesses because they cannot enter into a perfect duplication. They are a nothing, that's a something. They begin to get impatient about it after a while, so they decide to unmock it.

So they say," I did it" while they're looking at it. And they look at it and they say, "Well, I did it. Well, there's something wrong here. Come on, come on, come on. I did it." Stuff goes right on. They don't fix it up in the same part of a space in which it was initially mocked up; they don't try to duplicate it with its original mass; they omit some of the basic steps of saying" I did it." And they're trying to go up against the postulate with which they did it.

Now, having made this postulate and said already it belonged to somebody else, now they try to take it back. And their next move is to try to squash up these energy masses. You know, use more force in order to flatten force. And he is on his way – this thetan – right away. See, he's on his way, because the more he tries to use energy to knock out energy the more energy he's going to have and the more dislocated the basic particles of that energy are going to be, and he'll just get more and more and more and more persistence. And if he keeps on protesting all the way on down, it'll just become more solid and more solid and more solid and more solid.

When he's protesting, he's saying it's other-determinism. He protests by saying, "It's my fault. Now I'm going to disappear and die and that will make you sorry." You see? But, again, he's entering a protest into the line.

So we get this basic thing of other man's responsibilities – that God is responsible and so forth – as being the fundamental here in terms of persistence and survival. We have to have another determinism at work or we get no persistence whatsoever. And so we get these postulated other-determinisms.

And when you recognize this very, very clearly in your preclear and in creation itself, it will cease to be as entirely baffling as it may have in the past.

Okay.