We have included here a number of documents that were included in New R&D Volumes 9 and 10 along with the HCL transcripts (these transcripts occupy the 2nd half of R&D 9 and the first half of R&D 10). Also note that the old tech volumes end just before this lecture series (the volumes are shorter and the final volume, number 10, ends in Feb 1952.)

We have also included some material from the Professional Course Booklets which were done as a companion to these lectures.

Appendix A. Telegram announcing the course Appendix B. A letter about Milestone One Appendix C. HUBBARD COLLEGE Announcement Appendix D. A STORY Appendix E. TRAINING PLAN Appendix F. PROFESSIONAL COURSE BOOKLETS description (Tech Vol 1) Appendix G. NOTES ON THE PROFESSIONAL COURSE BOOKLET TAPE NUMBERING Appendix H. HOW THESE BOOKLETS WERE WRITTEN from booklet 26 Appendix I. BOOKLET 18 "ENTITIES" (complete) Appendix J. BOOKLET 25 "ANALYSIS OF MEMORY AND ABBERATION I" (complete) Appendix K. BOOKLET 26 "ANALYSIS OF MEMORY AND ABBERATION II" (remainder)

Note that the clearsound version of the HCL lecture series is now available as the "Dawn of Immortality" tapes on clearsound from Cof$. We don't know how many of these lectures were included or if things were omitted. If someone has this set, please post a list of the tapes included and also check the individual lectures for omitted sections.

1. "Epistemology" is a word which could be said to mean almost the same as "Scientology". Like "Scientology," "Epistemology" is a coined word which was not found in the original language (Greek) from which its components are taken. It might be interesting to discuss for a moment the formations of these two words, in order to differentiate them usefully.

The word "Epistemology" is a more pleasing word to the purist than the word "Scientology" since "Epistemology" is formed entirely from Greek root words, whereas "Scientology" is formed from a Greek root and a Latin root, as was explained in the first lecture. The mixing of roots is frowned upon in the best word-coining circles. However, the best circles are not very large, and their opinions have been flouted repeatedly by the coiners of such words as "criminology, "mineralogy", "sociology", etc. Therefore, we may accept the formation of the word "Scientology" as on a par with these, from the point of view of proper word formation.

WESTERN UNION Recieved Jan 24, 1952.

Although "Epistemology" means, according to Wcbuter, "The theory or science of the method and grounds of knowledge..." which is an approximation to tile meaning of "Sclentology". The verbal road by which "Epistemology" arrives at this meaning is 90 different from that by which "Scieiitology" arrives that it bears furtlier examination.

[Telegram header info]

With "logy" we are quite familiar by now, and so we may pass on to "episteme", which means "knowledge". "Episteme" is formed from the verb "histemi", which means "stand", and the preposition "epi", which is a versatile word, meaning at various times "on", "upon", "in", "by", "near", "before", "toward", "against", "opposite", etc., etc. The Greek verb form is "epistamai", and the most literal translation of this verb would be "stand to". The thought is that the attention of the individual is placed close upon the subject to be known, like a bird dog watching the rustling grass. "Episteme", then, is the knowledge which results from attention to a subject. If the individual will apply himself to the subject, knowledge will follow.

HUBBARD DIANETIC FOUNDATION 211 WEST DOUGLAS

The above lengthy, and possibly tedious, examination of this word has been made in order to bring out the point that "episteme" does not contain the idea of differentiation, which is contained in the word "science". One important difference, then, between "Epistemology" and "Scientology" is that the latter recognizes the importance of differentiation in thinking, while the former does not.

WICHITA KANS

Another important difference is the historical difference, the date. "Epistemology" has been used to indicate so many different past attempts at the co-ordination of knowledge, some of them brilliant, some of them half-hearted, some of them downright stupid, that its signification has been dispersed and diffused. It is a vague word, which does not refer to anything into which one can sink his teeth, so to speak.

AM GIVING A SERIES OF LECTURES 5 HOURS PER DAY FOR 10 DAYS AS THE PROFESSIONAL COURSE TAPES, BEGINNING MAR 03. THIS SERIES TO COVER THE WHOLE OF DIANETICS AS IT EXISTS TO DATE.

"Scientology" is a new word which names a new science. Just as Scientology is the successor to what has gone before in knowledge about knowledge, so the word "Scientology" is the successor to the word "Epistemology", which has seen its day. Epistemology is history. Scientology is today.

WILL REQUIRE GOOD RECORDING EQUIPMENT, ADVISE THAT YOU INFORM AFFILIATES AS THIS WILL BE A PROFESSIONAL COURSE WITHOUT ANY REMISSION OF FEE AND WILL NOT BE A CONFERENCE BUT THEY MIGHT LIKE TO HAVE SOME OF THEIR STUDENTS ATTEND.

2. What is the relationship between memory and aberration?

BEST REGARDS GLAD YOU ARE WELL

An individual's self-determinism is directly propertional to his ability to handle his facsimiles.

RON

The better an individual can remember, the saner he is. Remembering better does not mean remembering more often. Sometimes newcomers to Scientology hear that processing improves memory, and they are taken aback. They say, "Well, I certainly wouldn't want to keep thinking about the past all the time. My memory is good enough now. " But this is like saying, "Oh, no. We don't want a fire company in this town. It would be terrible to have those screaming sirens running up and down the main street day and night." In reality, the fire sirens sound only when there is a fire, and good memory is memory which is under the individual's control, which stands ready for his use whenever he wants it but does not bother him when he does not want it.

3. The goal of science is the creation of knowns. Superstition is a belief which centers about some natural phenomenon, usually a dangerous phenomenon, which is a false and unprofitable way of explaining or dealing with that phenomenon. Science is dedicated to the differentiation between what is useful and what is not useful in superstitious beliefs. It is dedicated to analyzing old wives' tales and picking out the'truth which usually lies hidden and perverted within then, lost to human use.

When the modern age of science began, with Bacon and Newton, a movement toward creating knowns began in the world, and gathered momentum. Our technology has grown out of that movement.

OFFICE OF L. RON HUBBARD Phoenix, Arizona

We might say that the difference between the United States and the great populous and poverty-stricken nations of Asia, the difference in wealth, is due mainly to that movement toward knowing. We say, "Although there are a few things which we do not know yet, there is nothing which is ultimately unknowable. " Whether or not this attitude is justifiable, it has produced some startling results in the world of MEST.

March 30, 1952

This attitude has been dimmed somewhat in the last seven years. When the Hiroshima incident occurred, the people of the United States were shocked. They thought of one hundred-thousand human beings losing their lives in the space of a few seconds, minutes or hours. They viewed this sudden and vastly destructive blow in a frame of reference which did not include immortality, and so they felt at last that they had perpetrated a serious overt act upon their fellow man. Considerable regret was generated, and the people looked around for someone on whom to place the blame for this event. They found, among others, the scientists who had invented the mechanical device which had made this blow possible.

My dear friends:

Their logic then ran this way: Science seeks to know all, science has produced this overt act, science has made us wrong; to be right we must blame science and nullify it; the first step in nullifying it is to proclaim the truth that there are some things into which the mind of man should not pry. Here and there, in sermons and fiction and science fiction, the idea that some of the secrets of nature are beyond the limit of what is allowable to human curiosity begin to appear. Individuals proclaim that they have nothing to do with the atomic bomb, that they wash their hands of it, that the blame for its use must fall upon those who have made it and used It. This is a familiar pattern. The effort which has been made Is seen to have harmed one of the dynamics. The effort is disowned. The responsibility for it is shifted elsewhere. The protesting individual renders himself no longer CAUSE, but effect. And the effort becomes a counter-effort and may return painfully against the individual.

Service and new developments are all that I can give you. Books, courses, tapes. All the information I have developed and continue to develop on DIANETICS and SCIENTOLOGY. Data about how to make people well faster, how to make well people better.

The position of the United States, insofar as it is high and powerful, has come through being responsible, through being cause, through seeking to know more and more, and through thinking that there is nothing which cannot be known.

Actually, this is and always has been part of a wider program, the program which includes the third and fourth dynamic. For a long time there have been many things on our future time track. There was the university, a place where the broader applications of arts and science could help to realize a better Earth. And not least is that item called the atom bomb and programs to either defeat its destruction if applied or even to nullify its application.

4. Superstition is a subject upon which there is much agreement in the United States. The general opinion is that superstition is bad, old-fashioned and out-of-date. And yet, there are segments, large segments, of the population which are deeply superstitious. How can these superstitions persist in the strong light of science?

Very few people have realized that while organizational shapes have changed, the program has never changed. It has not even been slowed regardless of organizational ineptness for the first point I had to win for us all was MILESTONE ONE. That had to be reached. MILESTONE ONE is the point where you and I as individuals, become the best beings we know how to be. The techniques to permit us to reach that had to be perfected and they had to be perfected to a point where not just Hubbard could "make it work": they had to come up to point where an auditor, with minimal study, could make it work. Well, we have the techniques and communications lines, from this office to you, to permit MILESTONE ONE TO BE ATTAINED. I am getting my two hours a day. You, with the information now developed can, with me, reach that milestone.

The answer is twofold: (1) the light of science is not always shining so strongly as its professed users would have us believe, and (2) every superstition, or nearly every superstition, has either some truth buried within it or some compulsive reason for existence. The job of science is to find the truth or eradicate the compulsion.

So near is this goal, so easy is it to attain now, that at last the wider program of DIANETICS can begin, emanating, in terms of service and publications and packaged courses, from this office. Dozens of clears are backing it up in every part of the country. We're away from the post and beginning to assemble a MILESTONE ONE. So what if it took me longer to get us away than we hoped? The point is that we're already on our way on the third and fourth dynamics and we daily have more reaching MILESTONE ONE. Our cleared nuclear physicists are springing up with data which should alarm proponents of bombs. And our communications, by August, Will reach the world.

Science has gone a long way in its search for the truths within superstitions, but until now it has done little to eradicate the compulsions.

Now I am going to need your help to carry the fort. I'm going to need good, solid, loyal cooperation, a deaf ear to the entheta merchants, a turned back to those who would stop us legally or organizationally. With cooperation we can turn the world into something better than an entheta factory for the hopeless.

5. The most stultifying superstition that has existed about life and thought is that they are wholly products of MEST.

I want you to write and tell me how things look from your viewpoint and give me your suggestions as to what we should do to make DIANETICS roll. And then I can give you service enough to get this job done. We need to be a close-knit, one goal group, individually and collectively strong enough to make ourselves felt and felt like a battering ram in the cause of sanity. Forget yesterday. Let's be sane enough to capture tomorrow. Are you with me at MILESTONE ONE?

The most important single step in Scientology was throwing away that superstition. Immediately after, things began to happen, and they have been happening ever since.

All my best,

6. Earlier, it was thought that memories were recorded in the cells of the body. Then, memories which could not have been carried on the protoplasmic line, memories of former deaths, turned up in pre-clears, and the cell-recording theory had to be abandoned.

L. RON HUBBARD

A human being is as sick as he gives a stimulus-response reaction to his environment.

8. The "stream of consciousness" is a concept of thought as a continuous procession of experiences and memories through time. This concept defines thought as a function of Time, which is MEST, and is therefore in agreement with the life-and-thought-are-MEST superstition.

Stream-of-consciousnes stories and novels (like ULYSSES and FINNEGAN'S WAKE, by James Joyce) portray, sometimes with much skill and art, this picture of human thinking. The hero or heroine (or more properly, the central character, since there are very few heroes or heroines in modern intellectual novels) rises in the morning with a stream of verbal mental activity which resembles more than anything else in the world of reality a news-service teletype machine dutifully clacking out the result of a mixup of ten news lines and four lines which have been joined to linotype machines on which pornographic booklets are being set up. This jumble continues to pour out upon the pages throughout the day of this character. Occasionally there is some dialogue, which shows the influence of the stream of consciousness upon the behavior of the individual. He picks out a thought here and a thought there from this stagnant stream and verbalizes it.

The attempt to render in words the totality of thought at any given moment presents difficulties. There are many words which would have to be invented or reassessed to make it possible, thought being a rather wide band of perceptions at its simplest. These difficulties, however, usually are not apparent to the writers of stream-of-consciousness novels, since many of them apparently are under the impression that human beings think in words as well as in a stream of association.

Unfortunately, there are human beings who do think both in a stream of association and in words. These human beings are not sane, except by the most flexible standards. The stream-of-consciousness idea was borrowed from psychology, which has been a study of the processes of thought as they are found in neurotic and psychotic human beings, in the main. It has been a common mistake in both literary and psychologic efforts to make the unwell a standard for the comparatively well, and the stream-of-consciousness story is only one example of this.

Hubbard College is established in Phoenix, Arizona. It consists of a graduate school and an extension course college. Hubbard College Associates are operating in the major cities of the United States and Canada, and these are individuals and groups who have agreed to furnish training facilities on a par with those available in Phoenix.

The idea of the stream-of-consciousness is an interesting one. It reveals several things about the people who employed it to explain human thought.

The Office of L. Ron Hubbard, at 1405 North Central, Phoenix, Arizona, handles correspondence, book orders, and acts as general communications center for Mr. Hubbard and Hubbard College. Of particular interest to groups everywhere are the various services offered by this Office. Groups can register with the Office merely by sending in a list of the officers and members and listing the official group name and address. Once a group is registered, it is eligible for 40% discount on publications, and can get special Group Courses to aid in training.

It reveals, first of all, that their memories were not very good. Only in a mind which was mostly turned off could the calling up and rejecting of memories take such a lone; time that it would be noticed by the individual as a procession of ideas. Even in a person who qualifies no higher on the tone scale than high, normal thinking does not take so long as this, The man who is doing some kind of rapid and difficult work calls up and rejects so many different memories in one second that it would take at least a page to give a satisfactory list of them. And this brings us to the second revelation which this idea makes.

The Group Courses are actually a part of the Hubbard College Extension Program. One course consists of 12 lectures on tape recordings, by L. Ron Hubbard, accompanied by 10 sets of twelve booklets which are to be studied in conjunction with the tape lectures. Ten sets of other needed instructional materials are included, such as Handbook for Preclears and Advanced Procedure and Axioms. Included in this course is a Mathison Electropsychometer. The total value of all these items is over $500, and the Course is offered to Groups at $250. Thus a group of ten people can obtain all the needed data and materials to begin active and effective work in Dianetics, at $25 per person. This is truly a bargain.

The people who employed it were in very poor control of their own thoughts. Whenever, in the thinking process, a thought foists itself upon the thinker and will not be put aside, but persists in spite of his wish to be rid of it, that thinker is in trouble. If his whole thinking process were as arbitrary as this, he would be obviously insane. Sanity is directly proportional to the individual's control over his own facsimiles. He must be able to call up any facsimile he wants and put aside any facsimile he does not want. He must be able to call up many at once or concentrate on only a few. If the facsimiles appear to have any will of their own about this, it is obvious that the individual is very low on the scale of CAUSE and effeet.

Another longer course for Groups consists or 27 taped lectures and accompanying materials for twenty-five people. The cost of this is under $400.

Association is not a very useful concept, since it stresses what might be called the background activity of the mind instead of the foreground activity, which is differentiation. It is as though we complimented the sculptor on having a wonderful quarry but neglected to praise his finished work.

College Associates offer courses similar to the long course mentioned above. Anyone who successfully completes the long course, either at a College Associate or through Group work, receives the designation of "Registered Dianeticist." College Associates also offer more complete courses leading to certification as a Hubbard Dianetic Auditor (H.D.A.).

If association is such a useful thing, then why not have total association and be done with it? The individual need only call up all his memories at once to be the wisest man in the world. But what would be the result of that? He would just have more data than he could handle. He would have to begin differentiating before he could do any useful thinking.

Instruction at Hubbard College is personally supervised by Ron Hubbard, and he participates in personal lectures and instruction of the students there. The regular H.D.A. course at the College is eight weeks in length and costs $500 plus room and board. Graduate courses are also offered; these are intended for those who already possess H.D.A. certificates and who have been practicing extensively for some time. These courses lead to the degree of Bachelor of Dianetics; Masters and Doctors degrees in Dianetics are also available after taking much longer courses through special arrangements. Auditors who have been certified by College Associates may take their degree courses, if they are qualified, by going to Phoenix.

Only in a mind almost completely occluded can association be a valued thing. The sculptor has lost the key to the quarry, and so every poor, cracked piece of stone that he finds outside it is a treasure to him. But if he could get into the quarry, he would be concerned with picking: the best piece, the piece which would be of use to him.

Many of the newer concepts in Dianetics are far beyond the bounds of what this society generally considers possible. As an aid to meeting the inevitable resistance which arises in such circumstances, the small, 12 lecture Group Course described above contains only a bare minimum of the more advanced information; yet the data presented is sufficient to get newcomers in the field well launched as auditors. From then on, they will presumably unearth some of the newer concepts in their own work.

Only in a mind almost completely effect could association be considered the inevitable and complete process of thinking.

1O. If the student will look again at the Hubbard Chart of Attitudes, he will see that all of that part of the tone scale to which manifestations have been assigned lies below the 22.0 mark.

The axioms of Scientology express the equation of thought and motion which makes life. The motion in this equation is qualified in terms of randomity. This means that It is possible for a motion to be too random, too undirected, too intense; that it is possible, on the other hand, for a motion to be not random enough, to be productive of not enough change. It means, also, that there is, for any given organism at any given time, a randomness of motion which is just right. This is called optimum randomity.

Once upon a time there was a man, or perhaps he was not a man, who slept for a very long time.

Since randomity applies to organisms and the tone scale applies to theta, there is a paradox in the rating of randomity on the tone scale.

When he laid himself down to rest, the world was not too terrible. People were happy and their actions were productive and the green hills had flowers upon them.

At 0.0, or death, on the tone scale, randomity is said to be either too great or too little. This is called plus-or- minus randomity. At 22.0, randomity is considered optimum. In the higher reaches of the scale, randomity again becomes plus-or-minus, until at 40.0 the top static is attained. In other words, optimum randomity is not at the highest tone, it is at 22.0. This is because randomity applies to theta's control over MEST, and not merely to theta as theta.

When he awakened, however, things had changed. He stood outside his cave and looked at the world. Yes, somehow it had changed. The hills were ugly and brown. Near at hand two women were quarreling. Far away a red cloud rose and when he looked more closely he saw that it was a battle. And so he walked down through the fields and towns trying to find what had happened.

11. What takes place as the individual rises above 22.0 on the tone scale ?

Men glowered at him. Children did not play. And there was little food and the haggard faces of all showed that each staggered under some heavy burden of grief. And the man, or perhaps he was not a man, saw that the world had come into trying times.

One thing is that he begins to withdraw from the physical universe. If his controlling relationship with the physical universe is at its best at 22.0, then it must not be so good above and below that point. We know, on the one hand, what happens to that relationship as the individual descends the tone scale from 22.0. His relationship with MEST becomes less and less one of controlling MEST and more and more one of being controlled by MEST. But what happens above 22.0?

He wandered about, understanding that here he faced a black enchantment, thickly laid upon the souls of men. Perhaps some sorcerer had done it to men, perhaps men had done it to themselves. But it did not matter. The world had gone mad. Somebody must do something.

We may suppose that it Is as though an individual had spent some time learning to play gin rummy. At first, the cards may have seemed mysterious and fascinating to him. The red spots here, the black spots there, the faces of the king, queen and jack, and so on. He may have had some trouble with the rules of the game, and he may have lost the first few games. But then as he gained greater and greater knowledge of the game, his successes would have mounted, until he was practically unbeatable. He would have reached the peak of his success, 22.0 on the tone scale for gin rummy. Though acknowledged as the best player on the block, he may have preferred to spend his time with a pretty girl, condescending only now and then to take time for a game and, of course, winning whatever games he took time for. In the end, he might give up gin rummy altogether and enter upon matrimony.

The man thought for many days. And then he made a golden ball and filled it with everything necessary to undo a black enchantment. It was a very pretty ball, on the end of an ivory stick. And it was very easy to use for one had but to hold it over the head of a human being and wish him well to break the thrall which held that being.

The individual who rises above 22.0 on the tone scale has greater and greater abilities to cause, to know, to survive, to be right, to be responsible, but he does not care, evidently, to exercise the abilities with respect to MEST. Just what, then, he does care to exercise them with respect to is an interesting question, the answer to which would cause a lot of data to be added on the chart in the top band, which is now empty.

And the man went forth and held it over the heads of dozens of people and did not tell them what it was and they suddenly smiled and became bright and the thrall was broken for them. And the man saw that this was good and so he showed many people how to use the golden ball and told them all that was necessary to break the black enchantment clear across the whole world.

12. What bearing has this scale upon memory? How does the individual's ability to control the motion of the physical universe relate to memory?

And some used it. But others said, "Isn't it pretty!" and began to play catch with it. And some said, "It isn't really gold." And some wanted to hide it for fear it would be stolen. And some said, "It's GOLD!" and bought knives and pistols with it and fought. And some said cunningly, "With thig POWER I can rule Earth." And others simply ran about and said it wasn't really a ball and that the man had stolen it from others and they clutched their black enchantment about them and whispered that the man had done it in the first place and that he planned to kill them all.

It is simple. A memory is a recording of physical universe motion. The individual's ability to use and control that recording matches his ability to use and control MEST. His ability to use and control his own memory is a direct index of his self-determinism.

But the man paid little heed. He tried to form companies to make the golden ball available to many. But the people in the companies said, "It's mine!" "It's power!" "It's gold!" and "The man will kill us all!" and so they fought amongst themselves and threw dust over the golden ball and tried to dent it.

Now, since we have observed this parallel between MEST and recordings of MEST, perhaps we may go on to say that when the individual rises above 22.0 on the tone scale, not only does he begin to lose interest in MEST, but also he begins to lose interest in his recordings of MEST; not only does he enter upon an existence for which MEST is not at all necessary, but also he enters upon an existence for which facsimiles of MEST are not at all necessary. If the highest band of the tone scale involves a being who KNOWS, inherently, experience should be of little value in that band, and the individual might wish not to use it, or hardly to use it.

And at last the man sat down in a desert place and sent his word about that anybody could use this ball that wanted it. And they sent officers and thieves and lawyers at him to say that nobody could use the ball.

Two possibilities then occur. Either the individual can put aside his memories, so to speak, in a place where they may be recalled if he ever needs them; or perhaps he can merely become un-written-upon again, and all his facsimiles can be erased, so that he remains a being who potentially knows all about MEST, but actually has not yet (in terms of MEST time) taken the trouble to impinge this power of knowing upon MEST.

And they took the man's captain and said they would imprison him for saying the golden ball was owned by everybody. And they made the government put guards around the man in case anybody sent him money to help ship the golden ball to everyone.

And the man looked st these people and not one of them who hated the golden ball had ever used it in any way but only thrown dust on it and tried to dent it and he looked at the sly people who went up and down the roads saying, "It is not really gold!" "The man really stole it," and then he looked and saw beyond these the haggard faces, the crippled children, the sorrowing women. And above all these he saw the red cloud of the battle.

We might postulate a tone scale for theta in the theta universe. This tone scale would run from 40.0 to 400.0. At 220.0 on this scale there would be a midpoint. From 40.0 to 220.0, theta would be coming up through various bands, indicating greater and greater self-determinism with respect to the universe of theta. From 220.0 to 400.0, theta would be drawing away, gradually, from the universe of theta, in order to begin participation instead in another universe which lay between 400.0 and 4000.0 on the tone scale.

And the battle cloud grew taller. And it grew taller and taller as though it hung with fire up above an entire world.

Now, it has been the custom for some time to assign an absolute value to that portion of the ponderable which lay beyond present knowledge. In the modern, backward, Western World, we have said that a man is born, he lives and then he dies, and God takes care of him after that. God is assigned as the absolute which comes after the limit of our knowledge, death, is reached.

And the man, sitting in the desert place, looked at the golden ball.

In the Eastern World, the custom is the same, but the scope is greater. It is said that a man comes into the world and lives through as many lives as he must in order to achieve union with God. The life of the spirit after death is not considered unknown, and the unknown is pushed back to that state which follows all lives on earth, and that state is called a union with God but it is not described.

Appendix D. A STORY===

In the above extension of the tone scale, we see these two philosophies mirrored and expanded. The Western philosophy is expressed by an individual's going down the tone scale to death. The Eastern is expressed by his rising: to serenity. God, for the Westerner, is just below 0.0 on the tone scale. For the Easterner He is just above 40.0. God for Scientology, following this plan, would be wherever one left off extending the tone scale.

We may become uncomfortable if we extend the tone scale beyond 4000.0, and so let, us say for the purposes of this discussion that God resides just above 4000.0 on the tone scale.

It should, perhaps, be repeated that this extension of the tone scale from 40.0 to 400.0 to 4000.0 is purely conjectural and constitutes nothing more than a mathematical fancy. But it should be said also that from such fancies actual accomplishments have sprung in the past.

Once upon a time there was a man, or perhaps he was not a man, who slept for a very long time.

What might be the activity of a being between 40.0 and 400.0 on the tone scale?

When he laid himself down to rest, the world was not too terrible. People were happy and their actions were productive and the green hills had flowers upon them.

Let us suppose that when a being reaches 40.0 he is at last able to do entirely without his or any other body. This state has become synonymous with divine goodness, but it may very well be that this state has nothing at all to do with divine goodness. If the reader will look back into his early education, he may remember that there was at one time a large community of angels who dwelt in harmony under the watchful eye of God. A group of these angels, however, under the leadership of one Lucifer, went down the tone scale to a point which may have been about 150.0, and revolted. Now, Lucifer has been portrayed as a great villain, and perhaps he was or is, but possibly his villainy was at 150.0 rather than at 1.5, In other words, his defects of character may have been a little out of the range which we are accustomed to viewing.

When he awakened, however, things had changed. He stood outside his cave and looked at the world. Yes, somehow it had changed. The hills were ugly and brown. Near at hand two women were quarreling. Far away a red cloud rose and when he looked more closely he saw that it was a battle. And so he walked down through the fields and towns trying to find what had happened.

The range from 40.0 to 400.0 seems to lend itself readily to all manner of activities which might be natural to the being who no longer needed a body but who still remembered what it was like to use one. There might be a tendency to play around the edges of the MEST universe, causing wierd and inexplicable things to happen in it which were beyond all the laws of MEST as related to organisms. There might be a tendency to move in and out of various bodies for various purposes, There is no guarantee whatsoever that the behavior of a being at 150.0 on the tone scale would not be abominable. The only guarantee is that it would not be as restricted as the behavior of a being at 1.5 or at 15.0.

Men glowered at him. Children did not play. And there was little food and the haggard faces of all showed that each staggered under some heavy burden of grief. And the man, or perhaps he was not a man, saw that the world had come into trying times.

The range from 400.0 to 4000.0 on the tone scale is included in this discussion mainly because the writer wishes to extend the scale farther in numbers than his imagination is capable of following with manifestations, in order to show how mathematics can lead one on. The idea of a race of beings acting between 400.0 and 4000.0 on the tone scale is not so much awesome as tedious, since it is so far beyond what we are used to that the mind stretches vainly toward it and succeeds only in producing a yawn. Still, it is worth thinking about.

He wandered about, understanding that here he faced a black enchantment, thickly laid upon the souls of men. Perhaps some sorcerer had done it to men, perhaps men had done it to themselves. But it did not matter. The world had gone mad. Somebody must do something.

13. The reader may have wondered from time to time where the basis was for the use of such numbers as 4.0, 40.0, 1.1, 2.5, etc. Accustomed to physics, the reader may have longed to be shown some measurable phenomenon which would justify such numbers.

The man thought for many days. And then he made a golden ball and filled it with everything necessary to undo a black enchantment. It was a very pretty ball, on the end of an ivory stick. And it was very easy to use for one had but to hold it over the head of a human being and wish him well to break the thrall which held that being.

It has been stated before that the numbers used in the tone scale are chosen arbitrarily and do not depend upon any demonstrable phenomena. They are used merely as a convenience, to make the tone scale easier to talk about.

And the man went forth and held it over the heads of dozens of people and did not tell them what it was and they suddenly smiled and became bright and the thrall was broken for them. And the man saw that this was good and so he showed many people how to use the golden ball and told them all that was necessary to break the black enchantment clear across the whole world.

And some used it. But others said, "Isn't it pretty!" and began to play catch with it. And some said, "It isn't really gold." And some wanted to hide it for fear it would be stolen. And some said, "It's GOLD!" and bought knives and pistols with it and fought. And some said cunningly, "With thig POWER I can rule Earth." And others simply ran about and said it wasn't really a ball and that the man had stolen it from others and they clutched their black enchantment about them and whispered that the man had done it in the first place and that he planned to kill them all.

The techniques which have been worked out in Scientology to date are below 22.0 techniques. This Is fortunate for most of us, who are below 22.0.

But the man paid little heed. He tried to form companies to make the golden ball available to many. But the people in the companies said, "It's mine!" "It's power!" "It's gold!" and "The man will kill us all!" and so they fought amongst themselves and threw dust over the golden ball and tried to dent it.

When an individual is low enough on the tone scale to have trouble with some of his facsimiles, we may help him to rise on the scale by reducing the effect of a few of the particularly bad facsimiles upon him. The best way to do this, of course, would be simply to raise him up the tone scale, but at present the means for doing this are somewhat limited, and so we try to take the pressure of the facsimiles off him, so that he can rise a little of his own accord.

And at last the man sat down in a desert place and sent his word about that anybody could use this ball that wanted it. And they sent officers and thieves and lawyers at him to say that nobody could use the ball.

There are four techniques, broadly, for doing this. They are counter-effort processing, effort processing, emotionn processing, and postulate or thought processing.

And they took the man's captain and said they would imprison him for saying the golden ball was owned by everybody. And they made the government put guards around the man in case anybody sent him money to help ship the golden ball to everyone.

Of these four processes, emotion processing is the workhorse. The most satisfactory over-all effect which can be produced in the average case is with the running of emotion.

And the man looked st these people and not one of them who hated the golden ball had ever used it in any way but only thrown dust on it and tried to dent it and he looked at the sly people who went up and down the roads saying, "It is not really gold!" "The man really stole it," and then he looked and saw beyond these the haggard faces, the crippled children, the sorrowing women. And above all these he saw the red cloud of the battle.

Each of these four affects the other three, but they are in an order of importance. The least important is counter effort, the most important is thought.

And the battle cloud grew taller. And it grew taller and taller as though it hung with fire up above an entire world.

In any facsimile, the target of the auditor is thought even though he may have to run emotion or effort or both before the thought can be reached.

And the man, sitting in the desert place, looked at the golden ball.

SEMINAR QUESTIONS

1. What arbitraries would you prefer to designate positions on the tone scale ? Why ?

2. What does the word "Scientology" define?

THE OFFICE OF L. RON HUBBARD 1405 North Central Phoenix, Arizona

3. What would happen if all your memories were before you at once?

MANAGER'S REPORT

4. For what National event, or policy, do you feel guilt?

TRAINING PLAN

5. What facsimiles does stream-of-consciousness writing contact, if any? Explain.

Goal - Dianetic knowledge a part of everyone's thinking.

Methods - Tapes (Twenty-seven hours of recorded lectures and demonstrations.)

Texts (Basic written material plus text of each lecture.)

Tests (Knowledge of subject necessary to receive certificate designating you as a Registered Dianeticist.)

The above listed package is labeled the SUMMARY COURSE IN DIANETICS AND SCIENTOLOGY. This is a course which brings all of the latest developments in this science into one very neat package of technique. Mr. Hubbard leads the student through the necessary understanding of terminology; points out each phenomena of behavior and of the mind; demonstrates this phenomena and then leads the listener into a recognition of the invariability of the axiom related to this phenomena. Yes, this is the course that will introduce you to Dianetics and Scientology, make you acquainted with the knowledge that has been changing lives, giving man the opportunity to be SANE, HEALTHY, AND MANAGE HIS ENVIRONMENT. This course is designed so that the leader of a group, the HDA, the BOOK AUDITOR can put the tapes in operation over a set schedule and continue its operation on the basis that a charge is made only for the books involved - not for listening to the tapes. Testing is done only to prove up the fact that the student has accomplished his goal. Certificates of accomplishment are issued from this office.

The Subject Material of the Course is as Follows:

Lecture 1. SCIENTOLOGY: MILESTONE ONE -This tape is an introduction to the new world of knowledge and will be used here as an every-night opportunity for all comers who wish to learn just what is Scientology. It is suggested that those operating this course have volunteers work each evening playing this tape and conducting a Seminar.

Lecture 2. SCIENTOLOGY: MILESTONE ONE (cent.) - A second lecture goes deeper into the wide periphery of knowledge that Dianetics and Scientology explores and validates.

Lecture 3. AXIOMS AND HOW THEY APPLY TO AUDITING - Basic discoveries of knowledge that prove up Dianetics and Scientology.

Lecture 4. THOUGHT, EMOTION AND EFFORT - The three working tools of rehabilitation.

Lecture 5. EMOTION - The part it plays in the aberration and de-aberration of man.

Lecture 6. THOUGHT AND PRECLEARS - The handling of the relationship of preclear with thought.

Lecture 7. EFFORT AND COUNTER-EFFOHT

Lecture 8. A?TACK ON THE PRE-CLEAR - This is the approach to evaluation and processing of the Preclear.

Lecture 9. FACSIMILES: HOW TO HANDLE RECORDINGS - What to do with the memories - how to give an individual command of his own recordings.

Lecture 10. INDOCTRINATION OF THE PRECLEAR - How to acquaint the predear with his past, present and future.

Lecture 11. EFFORT AND COUNTER-EFFORT: OVERT ACTS - The latest, most efficeint method of processing.

The Professional Course Booklets, also known as the 50 Course Booklets, were compiled and rewritten from transcripts of lectures given by L. Ron Hubbard during the Spring and Summer of 1952.

The first 27 booklets parallel the 27 lectures of the Hubbard College Lecture Series given in Wichita in March 1952. Booklets 28 to 31 are taken from the Technique 80 Lectures of Phoenix, May 1952. The reamaining 19 booklets are based on the Technique 88 Lectures of June 1952. Tapes of these lectures were supplemented by the booklets and together they formed the Professional Course.

These "50 Course Books" carried forward all the basic technology of Dianetics and Scientology, with particular emphasis on the material developed between January and December, 1952. They contained an enormous amount of material fundamental to an understanding of the mind, with many illustrations. They could be said to have comprised a study course in themselves, but were at the same time part and parcel of the Professional Course.

Although they are out of print and generally unavailable today, the data they contained can be obtained directly from the LRH tape lectures mentioned, obtainable from Scientology Publications Organization, Jernbanegade 6, 1608 Copenhagen V, Denmark.

Theoretically, booklets 1 to 27 correspond to the 27 HCL lectures. The booklets were an official publication, compiled by D. FOLGERE and are mentioned in the old tech volumes. Note that the remaining booklets (28 to 50) correspond to the Tech 80 and Tech 88 lectures.

The booklets are only notes rather than true transcripts, and also include definitions, summarys of things such as the dynamics, and questions for the student (sometimes of poor quality - such as "Who wrote 'The Body Snatchers'").

We examined them for further clues as to tape renumbering etc.

The first 13 roughly correspond to the lectures numbered HCL-1 to HCL-13 (additional lectures such as HCL-12A are not covered at this point, but see below.)

Booklet 14 "Effort Processing, Demonstration", corresponds to tape HCL-17 "RUNNING EFFORT AND COUNTER-EFFORT"

Booklet 15 "Training Auditors, Demonstration" corresponds to tape HCL-14 "DEMO: EFFORT, COUNTER-EFFORT, STRAIGHTWIRE"

Tape HCL-15 TRAINING AUDITORS: THE ANATOMY OF FAC ONE, which was posted in our second set of transcripts, has no equivallent in the booklets.

Booklet 16 "The Anatomy of Facsimie One" correstponds to tape HCL-2A "DEMONSTRATION OF E-METER" (included in our first set of HCL transcripts). This might indicate that HCL-2A is the missing lecture HCL-16 "The Anatomy of Facsimie One (continue demo)"

Booklet 17 "Theta Bodies" begins with the demo session that appears in the R&D as "Theta Body Demonstration" which we have labled HCL-DEMO and continues without a break (as if they were one session) into the demo session given on tape HCL-27A "How To Search for Incidents On The Track Part II". Note that tape HCL-17 was covered in booklet 14 as noted above.

Booklet 18 "Entities" begins with a long summary of data on entities most of which does not appear to be present in this specific lecture. It is followed by the fragmentary demo session that was on tape HCL-18 "Entities (demo cont.)" which was merged into lecture HCL-27 in the R&D volumes. It is assumed that Folgere took this opportunity to sumarize the entire topic of entities. It is possible that he had access to more material than the versions of the tapes that are currently available to us.

Booklets 19-20 correspond to the History of Man lectures, tapes HCL-19 and HCL-20 posted last year (time track of theta).

Booklets 21 to 23 correspond very loosly to tapes HCL-21 to 23.

Booklet 24 "Electro-psychometric Auditing" corresponds to tape 12A which was included as the second half of HCL-12 "INDOCTRINATION IN THE USE OF THE EMETER" in our second posting of HCL tapes.

In the Flag Master List, tape HCL-24 "Demonstration: Electropsychometric Scouting" is listed as consisting of HCL-12A (as above) plus HCL-6 SPEC "AUDITING FACSIMILE ONE (demo session)" which was included in our first batch of posts.

Booklet's 25 to 27 correspond to tapes HCL-25 to HCL-27. In addition, the end of booklet 26 has a statement about the writing of the booklets. But note that tapes HCL-25 and HCL-26 seem to be older tapes from November 1951 that were renumbered into the HCL series and given new dates in March 1952. The booklets have enough different material that we are uncertain whether or not a pair of similar lectures were given in March and the older ones substituted for some reason.

Tape HCL-27A is covered in booklet 17 as noted above.

Now that this series of Summary Course booklets is drawing to a close, the writer feels that some communication about the circumstances surrounding the writing of them would not be out of place.

In April of 1952, a special courier arrived within the range of the writer bearing type-written transcripts of ten of Mr. Hubbard's lectures, which had very recently been given and recorded on tapes. With the transcripts were two sheets of instructions from Mr. Hubbard which told just how the booklets were to be prepared and what was to be in them. The writer accepted the transcripts and the job but took very few pains to follow the instructions. The first ten booklets were written without any consultation with Mr. Hubbard, and the following seventeen have been written after only five days spent with Mr. Hubbard, plus a few telephone calls.

Mr. Hubbard's confidence in those who assist him is widely known for its dramatic qualities. It is all or nothing at all. Either he assumes that his assistants can do no wrong, or he fires them from cannons. In the case of these booklets, in a manner typical of him, Mr. Hubbard has assumed that the writer could do no wrong, and he has not bothered to read much of the material which has been prepared.

Now, some differentiation should be made by the reader between Mr. Hubbard and the writer, between the booklets and the tapes from which, for the most part, they are taken.

The writer assumes no liability for the inventions and discoveries of Mr. Hubbard. The writer did not invent, develop or discover theta, MEST, facsimiles, past lives, thought, emotion, effort, affinity, reality, communication, or any of the numerous other parts of Dianetics and Scientology. The writer refuses to assume responsibility for any of these things and shoves the entire blame for them off on Mr. Hubbard.

On the other hand, Mr. Hubbard is not responsible for any of the bad jokes, misinterpretations, repetitions, maddening questions, non-sequiturs, contradictions, misspellings, typographical errors, or pedantic scholasticisms which some readers may fancy they find throughout the forogoing work. D. Folgere regretfully and covertly assumes the responsibility for these, but will not be at home any time to discuss them with anybody.

The excessive mention of astronomer Fred Hoyle which appears in the early pages of this series is due to the fact that the writer read THE NATURE OF THE UNIVERSE while writing the early booklets.

The writer has learned a great deal while preparing these booklets. Sometimes the texts of the lectures were read four or five times before the writer felt that he could summarize or paraphrase the meaning of them. Often there were little contradictions, inescapable in an informal lecture, to be resolved. From time to time there were gross misrenderings by the transcriber. In number seventeen, for example, the auditor asks the pre-clear if he has ever split anyone's head open with a mace. The first transcript which the writer received of this lecture substituted the word "vase" for "mace." Consequently, the word "vase" appears in booklet seventeen, and it looks quite silly. The writer should have had enough on the ball to catch this, but didn't.

The writer hopes that the reader will be helped by these booklets to extract all possible information out of the recorded lectures. This has been a conscientious effort to render, in language quite different from that of Mr. Hubbard and from a much more commonplace point of view than that of Mr. Hubbard, the ideas which are sometimes so beautifully expressed and sometimes so annoyingly passed over or merely hinted at in the lectures.

The writer hopes that reading the booklet will be a good substitute to the student for the opportunity which the writer has had to study the original texts of the lectures at length and in detail. It cannot be denied that if a thing is expressed in two ways, by two different persons, it is more likely to be understood than if it is only expressed by one person; on the other hand, when that idea is the creation of one individual, it is hard for another individual to catch hold of it and turn it around and send it out again without missing a few of the fine points here and there.

The writer hopes that not too many of the fine points have been missed and thanks the reader for his attention and patience.

Course Date _______________

This is SCIENTOLOGY, the overall study which embraces DIANETICS, the science of human thought.

A student of this course, with reasonable intelligence and attention should be able to possess himself of the basic data of though and mind operation in a few weeks and to enable himself and his fellows to reach higher goals of civilization than have ever before been attained.

1. Theta, operating in the physical universe, can be said to do two things: it can be said to BE, and it can be said to receive and record impressions of the physical universe. A mind, then, can be said to be made up of an initial and constantly reiterated decision to BE, plus many recorded impressions of the physical universe which are used in controlling the physical universe. This description, however, though useful, is misleading when applied to a living human being, since the mind of a living human being is apparently made up of more than one BEING and, consequently, of more than one set of recorded impressions.

3. We may begin our enumeration and description of the entities which make up the human mind with that entity which is least surprising, the somatic entity. The somatic entity is that being which carries on the evolution of an organism, following the genetic line. The somatic entity would include under its command all the epicenters of the organism. The somatic entity would be independent of the protoplasmic line, the undying organic line without which no organism but the simplest is brought into existene but it would follow the course of that endless flow of organic life closely in most cases. We might suppose that a certain somatic entity might be named Smith in many succeeding organisms.

It is interesting to speculate upon the relationship between the somatic entity and the protoplasmic line. Probably the closest approach which can be made at this writing is that the somatic entity is like an individual running along a road, expertly rolling a great many hoops. He would be the captain of a company of little life organisms, the cells, and particularly the reproductive cells, of the body. Other somatic entities might be supposed to stand by the side of the road, waiting for some of these hoops to become detached by procreation, and expecting to take charge of them and roll them when they became detached from the hoops of the first entity. There might be a group of Smith entities which had charge of the Smith line so long as there were enough Smith hoops to go around, or who called in help from elsewhere or split themselves when too many Smith hoops were created by procreation.

These hoops would, of course, have a certain amount of forward motion of their own. They would contain enough theta to continue their life briefly as cells, but their organization into more complete organisms would depend upon the guiding hand of the somatic entity. If left to themselves, they would soon slow and fall (the death of the cell.) If left to themselves as groups (human beings) they would slow down and break up (the death of the more complex organism.)

The somatic entity might be supposed to be quite similar for an animal and a human being. The difference would be only that the somatic entity of the human being would be "bigger" and would have more work to do.

Those incidents which are run by pre-clears, the Boo-Hoo, the mytosis, the helper, etc, which are on the genetic line, are part of the memory of the somatic entity.

4. There are three or four other classes of entities making up the mind, besides the somatic entity. The somatic entity is far from being in command of the mind, although like any other entity it may take command under the proper circumstances.

5. The entity which is superior in the mind is called the theta being or THETAN. The thetan is the true "I" of the individual. It is the being which would be in command of the mind of an individual who had become completely self-determined. The thetan, however, is not in command even most of the time for most people.

7. The thetan apparently co-exists with an entity which is almost its equal, but not quite. This entity may be called the PARTNER.

8. Any entity may take over the whole of the organism and may exist as the whole organism but each entity has a position of its own, where it may be considered to act, customarily.

9. The Thetan occupies the head, facing forward.

10. The Partner occupies the head, facing backwards.

11. The next entity is the RIGHT INSIDE or RIGHT INBOARD entity.

12. The next entity is the LEFT INSIDE or LEFT INBOARD entity.

13. The next is the STOMACH entity.

14. Two more are the LEFT OUTSIDE or LEFT OUTBOARD entity and the RIGHT-OUTSIDE or RIGHT OUTBOARD entity.

15. Last in rank is the faithful SOMATIC entity.

16. Now the question arises, if the somatic entity is the only one which is intimately connected with the genetic line of the organism, when do the other entities join the organism? The most accurate answer which can be given at this time is that the thetan and the other principle entities join the organism just before birth. The two outboard entitles, however, seem to be added after birth, although not much evidence has been examined on that subject at this writing.

17. Besides the thetan and the partner and these principle entities and the somatic entity, there may be a number of second-rate entities, called the IDLE ENTITIES.

These join the organism at the invitation of some entity. They appear to be gathered up by the entity for the purpose of life continuum. If the individual, under the command of a particular entity, performs an overt act, killing someone, he may as that entity invite some entity of the victim to join his organism and be a part of his organism. This invitation would be for the purpose of continuing the life of the victim and "proving" that no overt act has been performed after all.

Idle entities are characterized by a certain decadence. They have apparently not enough force left in them to make them capable of running an organism, and so they drift about at the beck and call of other entities.

18. Any of the principle entities may have another organism, or MEST body, besides the one which is the individual in question. As we have seen in the previous demonstrations, an entity may have a body on another planet.

19. Therefore, we have two kinds of sharing: one organism may be inhabited by many entities; and one entity may inhabit more than one organism.

20. Any entity which inhabits an organism is capable of producing a somatic in that organism. This should indicate the futility of embarking upon an auditing procedure of running out somatics, to the exclusion of thought, emotion and effort. Somatics can be run out, but there is an alInost infinite number of them, since each entity may have millions, to be over-conservative.

21. Different entities respond to different auditors. For this reason, a case which is being audited by one auditor, say a man, may turn into a very different case when being audited by another auditor, say a woman. If the auditor understands why this happens, he can do something to correct it.

22. Sometimes the auditor will find himself auditing an incident in which the pre-clear is "out of valence" The pre-clear is an observer, watching the organism go through the experience. What is happening is that the auditor is auditing an entity which was aware of the experience but was not in command of the organism during the experience. This entity will have some charge on the experience as an observer and may be audited as an observer. The main charge will be on the entity which was in command, but that charge may have put that entity to "sleep", leaving some other entity in command. Auditing the observer through the incident will usually wake up the former command entity in the incident, and then the main charge may be run.

23. Second and third year students will readily recognize the same old phenomena with which they are so familiar being explained more profitably in the light of new phenomena turned up by later research. In all these theories as they develop, the mind remains the same. We are just getting a better and better picture of it as we go along. And as the picture improves, so do results.

24. Many of the phenomena which have been observed and then evaluated by former theories have now to be reevaluated by this new theory. Some of them are the File Clerk, Valence, Circuits.

25. If the auditor asks the pre-clear to give the first answer which occurs to him in terms of yes-or-no, or a number or a name at the snap of the auditor's fingers, the preclear may give information which he has been otherwise unable to give. This phenomenon has been called the File Clerk phenomenon. Later research and theory suggests that "File Clerk" answers are solutions to problems which are being offered by the thetan, which is operating at a reduced level of awareness but which still retains enough awareness to overrule the commanding entity now and then, particularly when directly addressed by the auditor.

26. A circuit is a theoretical item, described as a portion of the mind, compartmented by a postulate which is enforced by pain, acting as another person within the mind. (An even earlier definition substituted "phrase" for "postulate", but since a phrase is only a counter-effort unless accompanied by a postulate, the presence of the postulate was understood.) This definition has now been improved upon. It has been improved upon so much that the word circuit is not longer a necessary word in the vocabulary of the auditor. A circuit may now be considered an entity ("a portion of the mind... compartmented... acting as another person within the mind...") which is out of present time (under the influence of a postulate which is enforced by pain.) An entity which is out of present time. The new definition simplifies the old, clarifies it, and renders the word "circuit" obsolete.

27. Some entities are out of present time, When they take command of the organism or conflict with the entity which is in command, the postulates which are keeping them out of present time and which are present in the incidents in which they are caught are entered into the thinking of the organism.

When an entity which is psychotic, because it is out of present time, takes command of the organism, the organism becomes psychotic. The thetan retires for the duration and we say that the "I" of this individual has disappeared.

28. A valence is a mimicry of another person. There is much in common between the vaudeville performer who imitates Lionel Barrymore and the individual who has assumed the identity of his deceased grandfather. The main difference is that the vaudeville performer has assumed the identity of Lionel Barrymore for a few moments, knowingly, for the purpose of entertaining an audience, and the other individual has assumed the identity of his deceased grandfather during a period of years (or even centuries) "unknowingly" for the purpose of continuing the life of his grandfather in order to prove that the overt act which he committed against his grandfather did not really happen, since grandfather is not really dead. This mimicry will be carried out by one of the individual's entities.

29. A valence is, then, only a mimicry. An individual would no longer be said to be "out of his own valence" when his thetan was not in command, since the idea of entities relieves the word valence of double duty. (Formerly, "valence" meant both the mimicry and the entity which was doing the mimicry, a doubling which caused some confusion.) The individual does not mimic himself, he IS himself. Valence becomes purely and simply mimicry. Various of the individual's entities mimic various other persons. He shifts his valence by shifting entities. Or, if he is a vaudeville performer, he shifts valence by deciding to mimic first one person and then another.

30. This subject of valence, in reference to the actor, has long been of high interest to many people. Just what does an actor do when he "becomes his part"? Why do some actors walk onto the stage or before the camera, do their part well and convincingly, and then walk off and immediately drop the character which they have assumed? Why do others "throw themselves into their parts" so deeply that sometimes traces of the character which they have played stick to them ever afterwards. We say of one actor, "Jones can play any part you give him. He is a good workman." We say of another, "Elsie is a great actress. She becomes the character. She lives her part." We say of another, "Ever since Jukes played the Corsican Bandit he wears a sword, even around the house." What makes these differences? We may, perhaps, come closer to an explanation at this writing than anyone has come before. We may say that Jones assumed identities consciously, like a vaudeville performer, and casts them off as quickly. He is good at mimicry. He has his facsimiles well under control. Elsie, on the other hand, may not have her facsimiles so well under control. Her "greatness" may come from putting an entity in command which has a valence or which IS a character much like the one she is supposed to play. This entity may continue in command throughout the production, changing Elsie's personality considerably for that period. After the production, she may say to herself, "Well, I'm through with that character! Whew! What a relief! At times I really felt that I was Lucretla Borgia! And she may succeed in getting her thetan or some other entity back into command. Poor Jukes, however, has given command to some entity in order to take advantage of the personality of that entity or of some valence of which that entity is capable, and then he has been unable to get that entity out of the driver's seat. He wears a sword around the house. Many actors do this. Sometimes it is a great success.

31. The goal of the auditor is to restore complete self-determinism to the thetan.

32. All entities other than the thetan have been brought into the "family circle" by the thetan or by entities which were brought in by the thetan. The thetan has agreed to have these entities. If full self-determinism is restored to the thetan, he will no longer have to have these entities.

33. When the auditor is auditing a pre-clear of whom a certain entity is in command, the auditor, is, in effect, auditing that entity.

34. The auditor may choose which entity he wishes to audit.

35. The purpose of the auditor in auditing an entity other than the thetan is to clear the way for auditing the thetan.

36. If another entity is in command, the auditor may have to bring that entity to present time before he can get very far with the thetan. This procedure will produce the effect of bringing the pre-clear from a more or less psychotic frame of mind to comparative rationality.

37. Some entities will have elsewhere bodies which will have to be abandoned.

38. If an entityis stuck in an incident, this entity can be freed by running the incident in the ordinary way, with thought, emotion and effort. If the entity is too low in awareness to go through the incident, the thetan, working with the auditor, may be able to push this entity through the incident in spite of itself,

39. Successful and unsuccessful self-auditing may be decided by this one factor: what is the intention toward the individual of the entity which is doing the auditing? What does this entity wish to accomplish? If it is the thetan which has learned to audit, some very good results may be obtained. But if it is some aberrated entity, who has been controlled and controlled and controlled until the only goal left for him is to control and enslave whatever organism falls into his clutches, the auditing results may be horrendous.

40. Any case which does not run easily for an auditor is most likely not under the command of the thetan. Other entities will have to be gotten out of the way before the case will run easily. It is not necessary to clear these entities. It is necessary to bring them to present time and help the thetan to take over their control of the organism.

42. The auditor has to know which entity he is auditing in order to know what he is doing. Accuracy in knowing which entity is being audited will depend, in most cases, upon the use of an E-meter. The added view into the mind which the E-Meter gives the auditor will make it much easier to know to whom he is listening.

43. In what used to be called "perceptic shut-off", the entity which is being audited is either stuck on the track or else it just did not experience the incident which the auditor is trying to run. The incident was experienced by some other entity.

44. An individual, for this reason, might well bz on his way toward self-determinism and still have poor recall on some incident which had happened to another enitity. In order to find the data on that incident, the auditor would have to ask the entity which had experienced it.

45. An amnesia case may be suspected of operating on a data bank (memory) which is not from the present life.

46. In a homosexual, an entity of the opposite sex is in command.

47. Theta is creative. It can make new things. The rule which we have all heard so many times, that imagination is merely a recombining of old experiences, does not hold, evidently. The power of theta to create extends much deeper into the MEST universe than our former educators would have had us believe, It may be possible to give some estimate of the depth of this creativity in subsequent writing. As the relationship between theta and MEST is examined, the borderline between them becomes harder to find, and theta emerges more and more as CAUSE. It begins to look as though theta may be the cause not only of the organization of MEST but also of the very existence of MEST. Even this subject is within the second echelon of knowledge. We may suppose that the question "What is the cause of theta?" lies within the third echelon.

48. EXPERIENCE is a sort of MEST substitute for KNOWING, which is a function of theta. We have seen how some quick-thinking individuals can learn an operation so rapidly that they appear to have known it all along, while others may experienCe the same operation many times and still make mistakes in it. These differences between individuals are very great, even as we observe them in daily life. There is no reason to suppose,however, that these great differences account for more than a very narrow band of the spectrum of KNOWING. At the upper end of this spectrum, experience may bg something which is just not necessary, or is necessary to such a slight degree that it could hardly be called experience.

49. If this idea of the importance of experience is a valid one, then the value of facsimiles is also altered. The computation of courses of action by comparison of facsimiles comes under the heading of experience to a larger degree. Possible, an individual who KNOWS (who is at the upper end of the spectrum of KNOWING) would consider any facsimiles which he had bothered to keep as mere relics of something he had decided for the moment to call "past", and possibly he would not compute any courses of action from facsimiles but would merely look at present time and KNOW what course to follow.

It may be that the intellectual processes which we have come to regard as the highest possible activity of the beings which we are, admirable as these processes may seem to us, are merely aberrations and perversions of the true state of KNOWING. (This is not a new idea, of course, and many will recognize it from antiquity, It may be, however, that we have come to a point where we can do something about this idea.)

AUD: How old are you? P.C. Ages. AUD: Is it worse than ages? How about trillions of years? Or millions? P.C. Three or four trillion years old. AUD: Were you originally just one entity? P.C. Yes.

AUD: (Begins to plot the theta time-track of the preclear on a blackboard.) What did you think of? (There has been a drop on the E-Meter.) P.C. Some ancient buildings. AUD: Are these in the theta universe or the MEST universe? (Watching meter) Between lives? Or before there were any between-lives? Is that where you live? In this planetary system? P.C. Very far away. I get an impression of a very bright atar. AUD: How long ago was this? P.C. Eight million years. AUD: What happened there? Did things blow up? Is that whole civilization blowing up? Were you a slave?

P.C. No. AUD: Was that a point of high charge on your track? What happened to you there that was bad? P.C. I just killed everybody. AUD: Why? Was it a dull afternoon or something? Was there any cause for it than that? That's all right. That's the way we used to be.

P.C. I did something. I did an experiment, and the whole place blew up. AUD: Get a good clear recall; get the clearest moment in that. Is there another moment that is real to you? Any part of that cycle? P.C. A very tall man.

AUD: Is he real to you? How is your communication with this very tall man? Does he like you? P.C. No. AUD: Was that the trouble? P.C. No, I just did something I shouldn't have done. I was fooling around with something I shouldn't have been.

AUD: Was this man related to you? P.C. No. He was just the head of it. Not a ruler. Just in charge of the laboratory.

AUD: Do you like chemistry sets? P.C. Oh, no. AUD: Does your theta being (thetan) need education? P.C. No. AUD: How does it feel to be educated? P.C. Not necessary.... the education.

AUD: Okay. Well, we have here, then, an incident that is a minor overt act on the fourth dynamic-would you say that it was the fourth dynamic? P.C. Definitely. AUD: Have you ever been put together with some other souls? P.C. Yes.

AUD: When? P.C. I did a damn fool thing, I Was curious. I don't get any visio. I was curious and cut off my nose to spite my face. AUD: How long ago was it? P.C. A long time ago.

AUD: What did you do, volunteer? P.C. No. Somebody told me that I'd better watch out. AUD: And you were curious? P.C. I wanted to find out what would happen. AUD: Is this after the civilization blew up? P.C. A long time after.

51. This demonstration, though fragmentary, shows a little about procedure In establishing the time track of the thetan. The auditor is looking for overt acts and for a time when other entities were added to the thetan. The pre-clear has said at the beginning the thetan was alone.

1. Is a mind's memory limited to one sequence of past lives? Explain.

2. Can any organism exist independent of the protoplasmic line?

3. When can a somatic entity take control of the mind? What is its rank?

4. What past phenomena must be re-evaluated in the light of new theories ?

5. What is meant by auditing an observing entity?