The subject here today, the third lecture of the afternoon Professional Course, is Standard Operating Procedure, Issue 2.

Now, Standard Operating Procedure, probably to you who have not tried it down the line, Issue 1, is actually much easier to do if done by its own tenets and so forth, than any other technique that has existed in Dianetics or Scientology — much less the field once upon a time, which once existed, of the psychotherapies.

Now, in this being, havingness and doingness, I was going to say it probably would never occur to somebody who isn't very facile in getting in and out of his body that there's only one place he conceives that he is permitted to be. He conceives he is being permitted, which is typical of what the MEST universe does for you: it permits. It permits you to act or it motivates your actions. That's very fine. It makes you act, and if you aren't motivated in that way, it punishes you until you do act in that fashion, and so forth. It just cuts down self-determinism, self-determinism, self-determinism.

You take an Aesculapian technique. Now, that really required operation. The temple, the Aesculapian cult, operated in Greece; operated somewhere around the — about 300 years, thereabouts, B.C. — and it used convulsive shock, used a drug known as hellebore. And through its patients who were there for psychotherapy — just that, psychotherapy; the Greek actually recognized that something could be wrong with the human mind — and the drug hellebore was used to produce a convulsive shock which in itself was then supposed to expel from the body unwanted demons and was supposed to, by its shock, relieve the psychic tension of the individual.

The biggest foe of the MEST universe is the person who can invent a universe, because you can invent a universe good enough and big enough that it'd eat this one up, if you concentrated on it hard enough, if it's worth doing.

The Aesculapian techniques included also narcosynthesis, which is just a new and fancy name for a technique which is much older than the Aesculapian cult.

It has not occurred to some of these people, then, that one of the reasons they can't get out of their body is because all the space anywhere around them is owned by somebody else. They don't dare move out in that space. It's another's. They dare not be elsewhere. So they can't be out of their bodies, if they're very low on the Tone Scale. They just can't be out of their bodies. They aren't when they get out of their bodies, because they can't be because that isn't "their space." And if it isn't their space, they can't self-determine space, they naturally cannot be. Because space is be, and that's all there is to that.

A man was given narcosynthesis. He was given a drug — generally just plain, routine, run-of-the-mill opium — which was exuded as smoke into a chamber into which the patient was placed. The smoke was perfumed. And he would then, of course, in his unconscious state, babble and talk, and from this babble and talk the priests would derive some idea of his character. Or from his past history — if he were a very wealthy psycho case — from his past history the priest would have gleaned, from the household slaves, from his wife and so forth, data sufficient for him to solve the case to the degree that it was possible to solve this case. That was not a very big degree.

Well, just think of it for a moment. Think of being in one of those coats over there. You know that's not your space. You get people... a thetan, and you tell this fellow, you say, "All right. Now, let's go over and take a look in the window across the street." "Nuh-uh." He says, "No, no. I couldn't do that." "Why not?" "Well, I just kind of feel like that's private. That's somebody else's business and it must be ethical or something of the sort, and I just couldn't do that." Much less "Now, let's see. Why don't you go down... I tell you, we need somebody in this photograph we're taking here. Why don't you just go down the street and pick somebody up and bring them up here and we'll put them in the picture and take their picture, and so forth." The fellow says, "Oh, I just couldn't do that." You see, you're asking him to accomplish a doingness for which he has no permission. He believes he has to have permission. Actually, he has to run on a moral code of the MEST universe, the automatic moral code of the ms' universe, which says, "Nothing belongs to you except what you are given. And therefore, things can be taken away from you at any moment because they've only been loaned to you. You own nothing. So long as you agree perfectly with the MEST universe, you can own some part of the MEST universe, and we're permitting you to exist. Your beingness is only MEST beingness." God help these poor fellows who have this "man to mud" theory or "mud to man." That's horrible. I mean, just think of that. That's a gorgeous theory.

And he would then be given assurances and be made to dream that a god had come to see him and that the god had reassured him about his state of being.

The fellow is being allowed to live by mud. Very, very aesthetic concept, especially some of the mud I have smelled around the Channel in England.

The percentage of cure was 22 percent. Oddly enough, a great deal of data is available to us on Aesculapian therapy. It has also been available very widely through the Western world because the Roman had no psychotherapy beyond a prayer to the god Febris — Febris, the god of fever. And this prayer sufficed to cure anything — schizophrenia, manic-depressive — any one of the various ills and catalepsies which the Roman saw quite easily would seize upon the mind.

All right. Now, possibly this individual who's having a rough time getting out of his body — there aren't many that do, but supposing he's having a rough time getting to be a Cleared Theta Clear. He is a Theta Clear; he's trying to get up the line, and boy, just clear it up in all directions, develop his potentials like mad in all directions, and he's just sort of not making it. Probably wouldn't occur to him that he is being asked to desert some of the havingness which has been presented to him. And unless he deserts some of the havingness that has been presented to him, or at least devaluates it — he can still hold on to it, no value to it — why, he's just pinned right there. Only he's in a bad state. His time is fouled up on him. Time.

The Roman, toward the second century A.D., had, of course, come into a level of identification so that he could barely differentiate between the sane and the insane. And the history of the next several centuries demonstrate to us adequately that the state of the Roman Empire was something on the order of one of our wilder sanitariums. It was terrible.

You see, the body acts not as an ethereal sort of a meter. I mean, it's not a meter that we just guess at or something of the sort; it's a good, solid timer. It has a life of its own and it acts as a timer, and it keeps the thetan very much in line. And the thetan is so completely out of practice balancing himself in present time — he thinks the body does it all the time — he steps out of the body and he looks around and it's yesterday. He says, "This can't be right." Now he says, "All right. Now, let's straighten all this space out here.

The Roman saw nothing wrong in the emperor of all Rome and all of her territories cavorting about the streets, making himself publicly ridiculous, electing his horse to a consulship — one of the highest posts in the empire. They saw nothing wrong in that same character being placated by his mother through sexual intercourse. This wild, mad and insane scene comes home to us as not a scene in which anybody really would have thought of psychotherapy as a necessary element. And what do you know, they didn't think of it as a necessary element, so they cured patients with a prayer to the god Febris and the results were about 22 percent.

Now, wait a minute. That's the ceiling of my little room when I was a kid and that is combined with the office desk where I worked as a clerk and I look over at these chairs. And what do you know, these chairs were the kind which, I don't know, maybe they won't be there till tomorrow. And all of this is the composite view which I see. Neow!" "Something," he will say, "is upset around here. Something is upset." Well, I'll tell you what's upset about him: space, be. His beingness as a thetan is so upset that his space is upset. So space is upset on this thetan?

It's a wonderful thing that the wealthier people still patronized the Aesculapian temples. They would actually go over to Greece; that was the thing to do — something like many, many centuries later it was the thing to do to go to some spa.

Okay? Space is upset. He's worried about being a thetan. Diagnosis and analysis. Very simple. He's worried about being a thetan. There's something wrong with being a thetan. So there's something wrong with space. If you find he has something wrong with space, then, there's something wrong with what he is being. Very simple.

And so we came forward and we got demon exorcism as the next most significant change in psychotherapy and its processes. And demon exorcism was practiced on the theory that insanity and illness was occasioned by the inhabiting of the body by a malignant spirit and that this spirit was a minion of the devil and was there for the purpose of robbing the individual of his sanity.

Actually, if there's something wrong with space to him as a MEST body — he just doesn't have his space lined up well as a ms' body. You go into his office and he's got this great big office, enormous office, and way over here in the corner he has this desk. And it's just heaped up and mounded with stuff in all directions. And as you walk in the room, you see these spectacles peering out from amongst these papers, and the rest of the room is bare — there's something wrong between that fellow and space.

This should be very interesting to you from a standpoint of responsibility. It demonstrates to you — this technique began to flourish about 700 A.D. and it went steadily up and we still find it in practice in 1700 A.D.

Now, preferably, this fellow will have a little tiny room, just a little tiny room, and that'd be just about right. That's his concept of how much he is.

It's an interesting thing that that level of responsibility was so poor. You get that as an index of the responsibility of the practitioner and of the patient: that this patient had done nothing, really, that this patient needed to have nothing changed in him, that just by some unhappy mischance a demon had begun to inhabit his body and that was why he was insane. This complete departure from any responsibility on the part of the patient was indicative of the times and actually carries us through the apathy periods which are known as the Dark Ages and the Middle Ages; because those periods for most were apathy — and for the higher level, the crudest of force, misapplied.

But actually, the MEST universe can present him with an awful lot of things like this. It can increase his beingness, it says — it's all a sort of a ghastly trick, you see — it says, "Now, we'll make him a present of this big estate with an enormous castle on it and all that sort of thing." Well, this fellow is still the same aberrated fellow... MEST universe... Too late in life -you've often seen this — too late in life he wins the jackpot; too late in life he acquires some space. And how much space does he use of it? Now, he's got that great big hall and way over here in the corner of it is this little tiny desk. He isn't able to absorb it. Now, if that were done to him when he were young, you see, he'd suddenly say, "My beingness expands to this degree." Space. That's why land is so important to people. Ooh, there have been more people killed over land. Yeah. If you let the question of land come up in a family or the question of possessions come up in a family... Possibly some of you have been to a funeral, and they couldn't quite hold the funeral because the relatives were — well, they shed a couple of tears, but they're in there having a devil of a fight over the wardrobe of the dear dead departed. And it's unimportant. You'll find them — they won't do anything with this wardrobe after they get it. I mean, it just seems to be... it's a terrible obsession. Beingness.

That brings us forward to about 1700, at which time we began to practice different and new things. Man had become a little more — come a little higher in tone and he had begun to use clubs and water cures, chains and other mild, soothing instruments upon his patients.

All right. Now, for instance, I mention to you, "Are there spaces where you dare not be?" "Are there spaces where you dare not be?" Just like that: "What spaces would you not dare be in?" And you start sorting those things out and you'll find out your tone comes up, thetawise.

You have today in England an institution known as Bedlam. Bedlam is today one of the most humane and quiet sanitariums in the world, but its name sticks in the popular ken. They still use bedlam as descriptive of confusion. The techniques practiced in Bedlam two and three hundred years ago — maybe not quite that long ago — were essentially those of "If you make insanity uncomfortable enough, he'll get sane." And it was on that theory that man progressed and that was his significant development.

Perhaps you'd forgotten about these things.

Coming into the Western world, then, we found such things as the Arabian Nights. We find the Arabian Nights appearing in France and being retranslated in England. With the Arabian Nights came such things as the Vedic hymns. This is about the middle of the eighteenth century. The Vedic hymns and other things began to infiltrate the Western world.

There's spaces here, not too far distant, that you'd care not to be. One of them is jail, You wouldn't want to be in the jail. The very best way to do this — Creative Processing and so forth — if you have the fellow already out of his body, send him down... send him down to the jail, let him sit on a cot for a while, examine the joint, walk out and walk into the jail and then walk out of the jail and walk into the jail and walk out of the jail and walk into the jail He'll say, "The heck with this." And he'd get to feel more important.

For the first time your Westerner was aware of the fact that somebody did something about the mind, that there was a mind. Up to that time the Western world considered the mind and body — well, there was a sort of a spirit and it didn't have much to do with the body. It was something you sort of held in pawn, and if you died, why, it went off to heaven or something of the sort, or it went off to hell, and that was about all he thought about it.

Odd, but you just... you're taking up the spaces he dare not be. You're just picking those things up. Simple. This is terrifically practical application, you see, in processing. It's just as practical as "To drink coffee it is a very good thing to have coffee. In order to put coffee in somebody's stomach, give them a cup of coffee." I mean, it's this kind of information — this kind of information.

As far as the body itself was concerned, the customs of the time, the marital customs and so on, indicate that the human body was considered — and the human being was considered — somewhat on the order of animal husbandry, the raising of poultry, anything like that. Marital customs tell you that particularly. A woman was an owned thing, very thoroughly owned. She was so owned that just about that time she was ceasing to be sold, for instance. Anybody could have sold his wife, for instance. It's very fascinating, the customs of the times. The human being was nothing.

If you want to clear somebody and you want to theta clear somebody, you're asking him to remove himself from a space where he is very sharply identified, that he owns, that he has as his own beingness, and if these things are terribly valuable to him and if he feels pretty queasy about his beingness anyhow, you're asking him to remove from a space where he dare be to spaces where he dare not be. And you would be surprised, but one of the spaces he dare not be may be a foot from his head. It might be five feet from his head. He might dare not be one inch from his head. Maybe all the space outside of his body from one sixteenth of an inch — from there on out to the rest of the universe is where he dare not be. He doesn't dare to be in any of these places.

All right. Now, from this sudden, savage, impatient attitude on the part of the treaters or practitioners, we have walking onto the stage from the East, evidently, Anton Mesmer. And one might say that there was the first glance that the Western world took into the depths and mysteries of the mind since the last of the Aesculapian cult died away. That was the first revival. And actually one could say that it came from the East; it was almost East and I think the Aesculapian cult probably infiltrated from Persia — some evidence of this.

Now, that is his level of beingness, and all of a sudden you give him that.

So it came into the Western world that a human being could be placed in a comatose state and would then utter various things.

There's something funny about theta. There's something very strange about it, in that in spite of the fact that it doesn't have wavelength or motion or anything else, it seems to have different potentials from person to person.

Animal magnetism came into the knowledge of man and he began to be very excited because he knew animal magnetism could be true because it said that animal magnetism had taken place in the Bible. And if it had taken place in the Bible, then, of course, it was true. That actually — I'm not joking — that was the level of his critique. Not too bad a level of critique if you haven't any.

And you'll find some fellow who has, for him, a terribly low concept of beingness — for him — and he's nailed down tight. And you'll find somebody else who has a very indifferent sense of beingness, very indifferent, and they can go anyplace, it doesn't matter — doesn't matter to them. They can go anyplace — perfect reality, and so on.

Now, the next step was introduced by Charcot in France. And Charcot introduced hypnotism more or less as we know it. The most astonishing — in 1832, the most astonishing variety of experiments were conducted by Charcot and in that period. Fascinating, fascinating. It is so far in advance of and so much more adventurous than 1950 hypnotism. They knew so much more about it through their experiments that one is left a little bit agape at how in the nineteenth [twentieth] century so much technology could have disappeared from the general ken of the hypnotist.

What it is, is actually, would be in a motor would be differences of horsepower. Actually, what it is is willingness to let go force. And a person has to reckon with this. You cannot draw — all I'm cautioning you against — is you cannot draw an inference as to the capabilities and intelligence of an individual simply by whether or not they step out easily.

Now, we have Charcot bringing forward and wondering about many of the data which only today in Scientology can we explain. What on earth were these patients doing? Because other hypnotists in the following century could not create the same condition of this same perception — they abandoned it. Yet in the year 1898, we find in a textbook on hypnotism some of these things mentioned again. We find that they were still able to differentiate between mesmerism and hypnotism.

It's not a direct circuit because of this: The fellow who has a lot of doingness — fellow who has a lot of doingness — gets born into this life, and the society turns around and takes a look at this kid and it says, "Whhhh! Hello, Sonny!" There he goes. He's all set. And he revolts against this. And the society — this MEST universe has almost unlimited force. And he tries to fly in its teeth and rebel, and the MEST universe said, "Well, we can take care of things like you." Bang! Out he goes, in he flies, in and out he goes — back and forth, back and forth. He tries to do, do, do. Against any odd he just keeps on doing, doing, doing, and the next thing you know the violence leveled against him — it becomes fabulous in terms of quantity.

You as a practitioner should know the difference between mesmerism and hypnotism. It's very significant. Actually, it wouldn't do you any harm to know a great deal about hypnotism because hypnotism is the primary control tool that's been used for the last 76 trillion years. Everything is more or less hypnotism. What you're trying to do to a human being is unhypnotize him. Certain things have been implanted in him which are contrary to his best interests and he obeys them. This, you might say, is hypnotism — not necessarily contrary to his best interests, but any implant is contrary to one's best interests because it cuts down analytical awareness.

Now, let's take some fellow and he's very nice, he's very mild, he's very agreeable. He doesn't try to do anything. Somebody says to him, "Be here" -he is; some, "Be there" — he is; and "Go here" — he is; and so on. And boy, he winds up — he's clear as a bell. And you say, "Be out of your body," and he is.

All right. We look back then across the past and we find these techniques which I have outlined to you, and we find that it was only in 1894 when man once more began to walk upward toward the Aesculapian techniques — he only then started to.

He didn't ever fight.

In 1942 we find man again employing narcosynthesis. A little earlier than that he began to employ convulsive shock once more, and he modified it. You see, to this day, one of the primary treatments of insanity is such a drug as Metrazol — it produces a convulsion actually in its essence — or insulin, which produces a coma.

Well now, there can be reasonable factors behind this. You see, it isn't necessarily true that he has less power than the other one, for the good reason that he might have grown up in a very favorable environment that didn't even mildly object to his revolutionary tendencies. He might have grown up on a farm or something of the sort, and the day that... when the other kid was having to walk down the back alleys of someplace in order to get away from enemies that were pursuing him in earnest with clubs just because he existed, why, this other kid, he'd clamor around and Mama would finally say, "Oh, why don't you go out and play." That's how tough the environment was. I mean, "Oh, why don't you go out and play in the orchard. Go out and play with the horse" — the old plug horse — and he'd go out there and... Real big, exciting life.

Now, you could take an electric shock machine and produce a convulsion. And this, you will find in the early writers on electric shock, is the reason why electric shock is being employed. It produced a convulsion.

Now, you take a person who has been transplanted a great deal in his current lifetime, he'll keep living life cycles within his current lifetime cycles.

We find Reich, Wilhelm Reich; he is a fellow and he (he lives someplace or other) — this character says, "Now I have the essence of the essence of the essence." And this is what they do in his clinic. I don't care what it says in any book he ever wrote — if he could write. This is what they do in his clinic: they simply train a patient to go into a convulsive state. They give him something that is more violent than an epileptiform seizure by training, and of course the patient can't do this — he can't stop doing this most of the time after he leaves his treatment. It's an effort to give a convulsive shock without the introduction of electricity and drugs, which are themselves harmful; but we still have the central idea: convulsive shock. There is no other theory back of convulsive shock than that.

He just keeps living these cycles. He'll pick up and he'll get very facile for a long time. Boy, he can put together a little universe at an awful rush. He'll just gather the odds and ends of this universe together and he'll sort of hang them together rather sketchily. He's skeptical after he's done this a few times, but he'll still hang it together and it doesn't seem very real to him.

I have seen speculations on it which run clear back from the times before Christ. If you can make a man shudder and shake enough, something happens. That's about it.

And his time factor is quite bad, really. It'll get worse as he goes on. He transplants. But then because it's very hard to make a universe there and that sort of thing, he'll become disgusted with it after a while or something like that, and he will try to transplant and move over again and start another universe. And he gets the idea after a while that, well, if you kind of perpetually create a universe you can have some kind of a state of havingness.

Now, you can produce with any auditing technique — you can produce, if you just sit down to do just that — an epileptiform seizure, a convulsive shock, anything you want to produce. You can make this body do anything. But don't for a moment suppose — don't for a moment suppose that the treatment of mental illness and the betterment of mankind in his abilities has been other than an extremely dark and arduous track, extremely so.

And it's interesting, because he doesn't have any continuum of possession. The body alone, practically, gives him a continuum of possession. Of course, as he gets older, he'lllook in the mirror and it's not quite the same body either. So he'll say, "Youth, boyhood — well, that's just completely unreal." Or, "When I was a girl — let's see, when I was a girl I was um... tsk -uh... yeah, I... I remember the name of the town, the uh... Well, I was born. I was born. I've seen that in the birth records." Now, you want to know why youth disappears so chronically. I mean, every time you get hold of a preclear, you say, "Remember this in your youth." And he says, "What period of my life?" And you say, "Your youth." "Oh! Oh, well, after I got out of school so on..." "No," you say, "no, no, no, no, no. Your childhood. You know, childhood.

The day when you confront an insane person and have to use your head and look at that insane person with a sufficient dispassion to treat and remove that insanity, you will understand in that moment why that track remained dark. Unless an individual has a technique by which he himself can regain his sanity, he has no business touching the insane. In the absence of techniques, or in the presence of techniques such as convulsive shock, it would have been far, far better for the human race just to have taken the insane and dumped them into the Hellespont.

Real early, real early." Very often it hasn't occurred to this fellow for just years and years and years he ever had a childhood.

Because the toll the insane takes of the practitioner is fantastic. You stand up against insanity day after day after day after day and you don't want to think about the insane. All you want to think is, "How can we get through to whatever is there hard enough to throw it into apathy." You'll find, because of the violence of behavior on the part of many of the insane, or the complete despair in which they exist, that your initial impulse will be to run away and leave it alone and have nothing to do with it. And your second impulse, if you start to treat it, is not to be rational at all, because aberration is contagious and insanity is contagious.

Now, you take him in the middle span of life, this is particularly true. He's just forgotten his childhood. He doesn't have any of his possessions of childhood with him. He doesn't have the family, he doesn't have the house, he doesn't have any of the conveyances, none of the toys, the surroundings, that sort of thing, and he just doesn't have a continuum. So he just apparently doesn't go back to childhood. No "have." He's got a different body, really — it looks different.

And the next instant after you start to practicing, you will probably find within yourself a small urge to just take the fellow and throttle him! Anything, just get him quiet, get him out of the road, stop that insane babble or chatter. Or if they just lie there in a catatonic state, you'll find yourself at first shaking them a little bit, and then all of a sudden you begin to wonder if you shoved a spike in them if it might not move them.

You've got to call it to his attention... If, by the way, you call this to his attention, start getting him to remember this of childhood, and he will start to draw a similarity and he will patch up a time track. And all of a sudden he has a childhood. If you want to know how to get a childhood out, and so forth, just get this factor of "have" to work. It's "had," "should have had," "did not have." That's childhood. Childhood is actually the story, in most men, of "did not have." And that develops into "cannot have," which goes very easily into "will never have." For a long time he sort of could tell himself, "Well, someday I will have.

Just because insanity is a desperate situation, however, is no reason it calls for desperate measures. Man, in identifying in his thought, has, of course, assumed that was the case. Insanity is a desperate condition, therefore it requires a desperate measure. This is quite far from the truth. Insanity is such a desperate condition that it will surrender only to a featherweight. The tiniest, lightest technique you know is the only technique that will work on most of the insane.

There will be time: future time, future time, future time." And then that word future gets fainter and fainter and fainter and fainter. And when he's lost his hope for the future, he doesn't have a future and he will not make himself a future and he will not plan for a future and he won't even think logically. Why? Because logical thought depends upon you having a future.

The insane person is saying to you, "Don't kill me, because I am already beyond responsibility." And he says it in a myriad of ways, and he says it very convincingly. The only way a thetan back on the track could die was to say, "I am no longer responsible, leave me alone," because a thetan can't die. Now, that is a pitiful fact.

You're not going to think logically, unless you're thinking toward a goal.

A thetan, actually, in many cases would — feels he would be much better off to have a body which could die. And we're living on a tacit consent today: "When the body is dead, I'm gone." And you can make a body look so dead. And once the truck has gone over or the firing squad has fired or something of the sort, or the rack ceases to clack-clack, why, there's the body. It's dead. It's observably dead. There's physical evidence that it's dead: the heart is no longer beating, the respiration no longer occurs and the body gets cool. What a relief that was.

And in order to have a goal, you've got to have a future. Fellow won't have a goal. He doesn't have any time. His time track ends at any given moment right where he is. There's his time track. You'll find most of the people that you will help have their time track ended either in now, at which they're neurotic, or tomorrow, at the absolute outside, at which time they're pretty normal. The next few days, the next few weeks — that's future. That's a big future, that is. That brings a person up.

Death is an invention. It is a last-ditch invention, and the only other remedy — the only other way to stop alien, hostile and predatory forces — if one cannot die is to say, "I'm insane." Thus you find insanity as a solution and the man has attained the solution. He is saying, "I can't die, but I am mad and therefore I'm not responsible so there's no reason to keep on punishing me."

Now, actually, if you want to plot future, you've got to plot immortality and you've got to plot havingness. And if you plot these things, you will find out that some guarantee of the future, fear of the future and that sort of thing, prevents a person from having any future. There is no future to him; it just doesn't exist. And where does he go? He goes back to "should have had" or he goes back to "did have," and that's psychotic.

This person has really been punished. But it comes from way back on the track. Don't look for insanity in this lifetime. It's nonsense. It's not in this lifetime. It's thousands, millions, billions, trillions of years ago that you'll find the E-Meter sparking on insanity.

This fellow — you run into this fellow, he had a business failure. He had a big business failure. He was running this peanut stand, or something of the sort. And a taxicab hit it one day and spilled the peanuts all over and there nobody was insured and it wiped him out — a big business failure.

Insanity says, "I have lost all my. control." And here we're getting into this — you probably think I am taking a long way around, but I'm not. Insanity is Step VII of Standard Operating Procedure, Issue 1, and insanity is protesting against having no control of any part of the physical universe. The insane is insane. He knows he's insane because he is no longer able to locate in space and time any energy or matter. He is simply triggered in this lifetime; he is not driven insane in this lifetime.

Actually, I can be sarcastic about that, but if that fellow were sixty years of age and that was his total capital investment, it would probably break him so that he wouldn't be able to talk to you about it. It'd probably finish him to that degree — just that little peanut stand gone.

Don't think that the experience of a Japanese prison camp, don't think that Stuka dive bombers or incendiary bombs or seeing the rest of one's company go up in smoke — kapoof — is enough to drive a person insane. That's too mild entirely. And if you think that that — it should drive a person insane, then go out and take a look at the people who've been through it and you will find an astonishing lack of insanity! It's all very well to theorize that it's stress that does it. Oh, no, it isn't stress that does it. It's lack of control that does it. Lack of control, not stress. So don't look for stress, look for where control was denied and look where one had no answer left, except: "I'm no longer responsible, don't torture me further."

Now, let's say he's somewhere in his forties and he had this small store, and something happened and it went by the boards. He lost it. Well, he's... it'll make him pretty shaky. He isn't able, actually, to plot well, after that, about his futures.

You see, you can torture a thetan, you can keep hitting him with electric blasts, you can keep spinning him around or dancing him up and down and doing other things to him or taking the wavelength of pain, if you please, and just playing it over him constantly; not for a year, but maybe five years or ten years or eighteen thousand years, nothing but pain. Fascinating, isn't it?

Well, let's take him — he's about twenty. Take him about twenty. And he has this big bicycle plant with about 250 employees, and he runs into a capitalist or a banker or — oh, I don't know — commissar or something of the sort.

After a while, the fellow is going to start looking for somebody to say, "Look, there's no reason to keep on doing this to me because I won't ever handle anything in the physical universe again. I won't ever initiate anything, I'll just quit. I won't get — have any force. I'll just give up; I have no reason to go on and I'm insane." Because, you see, the poor fellow can't die.

He runs into one of these characters and they, of course, do the legal-legal necessary to cause them to have what somebody else has. And his bicycle plant with 200 employees passes into the hands of another. He's twenty.

Insanity, then, is deeper than death. It's much deeper than death and is so regarded by the insane, as a much more heroic remedy. But they are driven away from dying by a fear of dying, into an insanity from a fear of living. And there you have his maybe: He's afraid to die and he can't live. And there you get the solution to the maybe and that's — he's mad.

What's he do? He goes out and he builds another bicycle plant. See, he's still got future. He still can have.

And the reason he knows he can't live and the reason he knows all these other things is a very simple reason, is he can't locate anything in space and time. So therefore he knows he's insane. He knows the time has come for him to, colloquially speaking, "spin off" or "flip his lid." And when will that time be? Well, nobody can tell if a fellow has that on his bank.

All right. Take this girl. This girl is eighteen. She's pretty, they have a nice home, everything is going along fine. And one day the whole house burns down and the baby gets killed. Boom! You probably won't see her as a preclear, not unless she's in pretty bad shape before she got to that point, for the good reason, maybe her husband is twenty-one, twenty-two, he can still make money and things can go along all right. The next thing you know, why, they've got another home and she's had another baby and life is moting along somehow. Yes, it left a scar in her life, slowed her down a little bit, but it hasn't broken her.

Throughout most of his lifetime this individual is very easy. Oh, you can spot a person that's going to go insane. Don't ever think about it with regard to yourself particularly, don't ever be queasy about it. If you're not crazy now, you probably never will be.

All right. We take this thirty-two-year-old girl and she has tried for twelve years to have a child. She finally succeeded. And one day the home burned down and the child was killed. You've got her as a preclear! You've got her as a preclear, right now, because she doesn't feel very much capable of a will have again. And it breaks her pretty badly.

But you can tell a person who is going to go insane. You can know this. You can know this. How do you know this? It's by his inability to handle space and time. It's a direct test, and the person who is going to go insane . . . This society has such a low tolerance level — I mean, pardon me, a high tolerance level — for insanity, that a person can bumble around and run into things and all sorts of things, and people still don't recognize what he is: He's a borderline case. He'll do such things as he can't quite remember where yesterday was. And he'll mimic insane things, and he'll do various things. But this is a continual practice.

Now, we go on up and we say something like this happened to somebody who was more advanced than this — I'm starting to show you something here.

And this is the primary part of it. The old saw about the fellow being insane being the one who never knows it is too true, is too true. Because if a person knows he's insane, he's as sane as they come. Insanity in its essence is knowing one is sane, because insanity is rational conduct to the insane. It's a rational solution. Irresponsibility is a rational solution.

We find out that if something like that happened, I mean, this person... they'd probably just sit; they'd probably just sit and stare into space — be that bad.

And sure enough, you look at a lot of these insane people, you'll find out it's a very rational solution. I know one of them, he hasn't done anything, not a tap of work — he hasn't reported to a desk, he hasn't had to answer a telephone in earnest or anything else for two years. He's an electric shock case, and so forth. But he has not had to be placed in time and space for two years. What's his solution? He's insane. It's very remarkable, he goes around saying, "The 'enthetans' are about to get me."

Well, they've got themselves tied down on the time track with the age of the body. Their hopes, dreams and aspiration are all wrapped up in space and what they have in terms of a body and what the activity that body can accomplish -what activity that body can accomplish at that period of life. And when the body is very active it, of course, can have. And when it's less active, it's less able to have, and so forth. And the fellow has got his whole life monitored against this silly time track for one lifetime. And it's silly. There's nothing sillier.

But a Theta Clear can feel the blast coming off of him. The glee of insanity. Insanity and irresponsibility is a sort of a glee. A Theta Clear sort of — he just can see the stuff on himself; he just peels it off. It's a horrible kind of a glee.

The truth of the matter is a Theta Clear could step outside and start dressing that body up so he can turn on its hormone system again, amongst other things. This body doesn't have to go on the same old rolley-coaster of, see, conserve it. Oh, it grows. Everything is fine, rosy, wonderful. It's growing, he's changing, it's action, motion, "has"; it has aesthetic quality, and so forth. And, of course, he is — the world is his oyster and he is king — and doing, all that sort of thing. And then he gets up here to conserve and then he says, "Well, I have to be a little bit careful what I eat and so on, but I get along all right, and so on. I have a little bit of trouble now and then, but nothing like that." And he's still doing, doing.

All right. What, then, is the predominant characteristic of the insane? One, he doesn't know it and he isn't going to do anything about it. That's characteristic one. If he knows it and he's going to do something about it, he's neurotic. He still has responsibility, don't you understand? He has responsibility for his own state of beingness. But if he has no responsibility for his own state of beingness and just merely assures you that that's all he can do about it and that's him, and life is just that way and so forth, he's nuts! You see?

And then one day he hits the decay part of the spiral. And there he goes.

The very fact that he will take enough responsibility for himself to say, "Somebody has got to help me out," — see, he says to himself, "I've got to be responsible for myself." He's not insane, because that's outside the definition of insanity which is, of course, no responsibility. And no responsibility is pretty bad. So when you get complete no responsibility you actually have insanity.

And if he talks about anything, when he's about seventy, it's what he had, when.

Now, there are insanities where people will go out and dance in the streets — mass insanities. They'll dance in the streets in the face of some great cataclysm. All of a sudden they recognize they can't do anything about this and so they throw masked balls and go running around in the streets and dancing, and throwing garlands of flowers over everybody's head until they all keel over dead. This was particularly popular in the days of the plague. It never occurred to any one of those nitwits that all he had to do was go around and sit down for a couple of minutes and think. Now, all he had to do was just say, "Let's see, plague. Whenever we have plague what factor changes? What factor has changed preceding the plague? What is the changed factor? There must be one factor common to every plague." That's all he had to say to himself. Any one of these dopes could have solved plague ages before Ronald Ross started nailing down this sort of thing. It was very simple.

He will talk about the shotgun that was given him on his tenth birthday. He will talk about his faithful old dog who has now been dead for fifty-six years. The world is full of dogs. All he's got to do is go out here in the street and say, "Whwwt!" and he's got a dog. But he's got to be... talk about poor old Rover.

There were always rats in plenty, and just before a plague struck you found the rats dead in the streets. They'd come out in broad daylight — rats would.

Just Rover, that's all that existed. It was just Rover.

I mean, it wasn't one of these little signs that you'd look for with a microscope. It was great big wharf rats running all over the city and through the grocery shelves and past people's heads, and The Pied Piper of Hamelin just about describes the hordes of rats that immediately would precede the plague; and then you'd see them dead all over the place. You'd see them dead on your breakfast tray. You'd see them dead in the market. You'd see them dead everywhere, feet up in the air. If you'd taken any one of those rats, you simply would have looked and he would have been lousy in the very proper usage of the term, lousy. And it was the bug that was doing it. And they — it's fascinating, but they never added this up. That's how insane the period was!

Now, actually, you'd be surprised how aberrative childhood pets are.

So, the terrible irresponsibility of this resulted in joy. But this isn't telling you that the manifestation of joy is always irresponsibility. Joy also stems from an ability to command: the entire opposite end. Joy does not only continue from — and actually doesn't continue from at all — irresponsibility. Joy that is — derives from that is very nervous and very hectic. You think the little child who is just getting out of school for his vacation is truly joyful. He isn't. Such a terrible weight of responsibility has been lifted off of him that he gets hectic and if you watch him very carefully, he's very hectic. And it's that sort of a hectic, spinny kind of a joy that is — that is first cousin to insanity.

They're terrifically aberrative, because the child is confronted with this wonderful thing — a live toy, a live toy, and he knows that it can't be replaced.

Actual pleasure and so forth comes from the ability to locate things in time and space, and if you locate things in time and space accurately and well — hm-hm, there's real happiness.

Rover is never replaceable. Never. Use Creative Processing, he gets over Rover in an awful heck. Oh, it's very, very swiftly. Nothing to that. You can get over Rover in about ten minutes.

All right. Now, let's take a look then at this number VII, the bottom — running this thing backwards — this number VII. This is running backwards on the theory of "How bad can they get?" And then when I get up to your case it'll look so easy that before I leave you this afternoon you'll say, "Well, gee, I'll just be cleared — boom!"

All right. Just using be, have, do. What did he have? So, let's do an additional assessment on our preclear, in addition to another one which you will learn by and by — Create and Destroy Assessment — and let's find out, then, the factors of past, present and future havingness; past, present and future doingness; past, present and future beingness; and we will have the time, space and energy of the thetan.

Now, how do you treat this VII? How do you treat him? Well, there are several ways of treating him. But you better think — instead of treating the VII, you better think in terms of the third dynamic with regard to insanity. It sounds very inhuman where I'm concerned, perhaps, and I don't know any reason why I should sound human. I'm telling you very practically, with great practicality, that the problem of insanity is a third dynamic problem, not a first dynamic problem, because this fellow has abandoned himself utterly and completely. And by the time you have fished around into the very thorough job that's been done on him in keying it in in this lifetime and in early lifetimes, after you've fished around and fished around and fished around, you'll have a miracle to bring him up to a level of a terribly bad neurotic.

And what are we trying to do with the thetan? It's just one thing to get a fellow outside of his body. Yeah, that's just that, see? And that's very nice.

Because you're sort of doing this: You're taking something that insists it can't be there. Actually, it is easier — and get this — this might sound very wild to you, but it's actually easier for you to create a being. Because you've not only got to bring this person back to life again, you've got to find him first. He's sitting right in front of you there, but you've got to find him first. That's quite a contest because his total goal is "get lost."

But he's not very satisfied with that.

He's lost someplace in time, he's generally as lost someplace in space, and even though he is apparently quite rational for hours at a stretch or days at a stretch or months at a stretch, he's just doing that because at the moment he sees no reason to be lost again. And he'll fool you, because that is the essence, that's what he's trying to do. He's playing a game with you, "I'm not there, I'm not here, I'm not anywhere. I won't be anywhere." Past, present and future: "I don't have anything, you can't take anything away from me. It's all right, go ahead and kill me — anything. And here I am, and so on, and I'll just prove to you how I am not here. I'll just show you that I couldn't even be responsible for my own life because here!" And he'll pick up a gun that he has hidden someplace and take a shot at you.

Oh, well, he's just steamed up to get outside and be able to control the body from outside; he knows that's where he's supposed to be and everything.

And you'll say, "Well, why did he do that? I'm just here to help." Well, he's just proving to you that he can dare anything; he's gone. That he isn't there. He can't be responsible for you or for anything else.

He is on fire to go ahead and get this, and all that sort of thing, and so on.

Third dynamic problem, not a first dynamic problem. And what is the answer, the real answer to insanity? Quarantine — quarantine. Because, you see, it isn't practical to process an insane person in this lifetime. There are too many able people whose services are desperately needed by man. It just isn't practical. And you'll find any one of these insane people has done a contagion of insanity to considerable depth in his immediate environment.

And you get him outside and he's stable outside and he can remain outside, and you say, "Well, that's good enough." He says, "Now, wait a minute. Now," he says, "let's get on with developing some energy and getting these perceptions a little bit better. Actually, I got to have these perceptions better," and so on. He's got space all scrambled up or other things all scrambled up, somehow or other. He's got to perceive these things better.

His family will just be frantic — or her family, just be frantic. Every economic tie has been seized up to a point where it can have no further notch in it. Every single social and human attribute of the family is being damaged something on the order of how a nerve would be damaged if you started to saw on it with a wood rasp. When you look at the insane, look at the group in which that person is; look at the group. This insane person is backed off to a point where he doesn't even contact anymore usually. He really isn't in contact at all. Look at that group.

Well, how does he perceive these things better? He perceives these things better in terms of beingness, havingness, doingness. Therefore he has to be , able to shift postulates. So you just do an assessment to find out what he didn't have, what he doesn't have, what he'll never have, what he had, what he has, what he will have.

And somebody asks you for an opinion on this, something of the sort, you actually don't have any right to give any opinion on this. Nobody has any right to give any opinion on this. I don't have any right to stand here and tell you this opinion, but I'm just telling you from a standpoint of a practical thing, when somebody asks you, "What am I going to do? This and that has happened," sure, take a passing glance at the case. Just take a passing glance, because every once in a while it has triggered at a specific moment, and it's a quick salvage, once in a while. You're actually dealing, though, when that happens, only with a neurotic.

By the way, you will come right up against one with that "will have." He'll suddenly say to you... oh, he can tell you what he will not have. Oh yes, life is probably all gone for him. It always is. But in terms of what he will have, he's liable to sit there and just gawp for a couple of minutes. He hasn't anything up the time track to have when he gets there. And this will puzzle him and puzzle him and puzzle him and puzzle him, and is actually enough of a puzzle to actually debar some person from becoming a Theta Clear. He can't figure out what he'll have. So if he can't figure out what he'll have, hell have no future time, if he's a Theta Clear. He knows what he'll have: "Ill have a body." He knows that; that's all he knows, though. "I'll just have a body. Well, can't have anything else, naturally. Couldn't have health, too." I mean, usually if he's in that area of the Tone Scale, you see, well, he could have a body. It probably... body would have to be pretty sick, because otherwise somebody else would want it, if it wasn't sick So, you say, "Do." All right, now, "Done, doing" — doing, very exciting.

You take somebody who has just had a baby and they're off their rockers. They won't take care of the child and they want to murder the husband, something like that — run out the delivery. If you can get their attention, run out the delivery, they very often snap right back.

Now, you say, "Will do." And he'll say, "Well, I can go over that — I tell you what I won't be... won't do. I'm not gonna go around and do this and do that," and he lays down a lot of postulates which he'll later erase. But "What'll I do if I'm Theta Clear? Well, what... what will I do if I'm..." See? "What's my goals?" All of a sudden, you take this fellow and he's built his lifetime up. And they've said, "If you drink babroot this will happen and if you take that, this will happen and that will happen. And if you drive an Armstrong Snorts something else will happen, and wear Bond Street bumps and that's what'll happen." And here we go, we've just got it... all the will-haves. Will-haves are all related to body. And there isn't a single advertising... You can look on these lorries as they go by out here. You can look on every single lorry.

That person will be inaccessible, but that person won't present the same manifestation that I'm talking about. They're not really insane, they're just completely unbalanced by their environment. So you see, we're on a gradient scale here. We're not talking about sharp differences; there are things classified as — and which you would classify at a glance as — insane, which could be patched up quickly.

You can go down in the underground, you can look in all the cars, you can look at all those signs, they go downstairs, and nowhere will you find anybody advertising anything for a thetan to have.

But the fellow that's been insane for just years and years and years and he's done this and he's done that and they've had him here and they've had him there and they've wah-wah-wah-rah-rah-rah — quarantine him. And process the group in which he was.

Now, that should tell you something. This society isn't rigged that way.

And when he dies, very possibly the between-lives area will rip off enough facsimiles, and he might get into the environment the next time and be all right and sort of key out. It will take care of itself in the next 50 or 60 years.

He'll have his own universe and he'll be able to make himself effective upon this one, but if you can't figure out something for him to have and if he can't figure it out for himself — hell have to figure it out for himself — why, he isn't going to want to have any future time as a thetan. But hell want to have future time as a body, and so you've got your identifications mixed. So he'll want body space, not thetan space. He'll want all... he don't want all space, he just wants the body's space, because the body will have and therefore by being very covert about the whole thing, he will be able to acquire, because he has a body.

The roughest thing I know for an auditor is the insane. And you can work on them, you can work on them, you can work on them, every trick, every trick you know, and they're just there to do one thing: to convince you they're not responsible. And they'll take everything you throw at them to convince you they're not responsible. And you at length will practically go by the boards. You're needed for better things. You can do it, don't doubt that for a moment. You actually can do the job. You could stay in there and slug maybe for thirty hours, maybe slug fifty hours, it's quite unpredictable — 200 hours.

You know, you go to the theater. As you walk past the ticket window, they say to you, "Ticket, please." And you get a ticket and you get to see the show. Well, in the MEST universe, you walk past the ticket window and they say, "Body, please." And you say, "Got a body. Here it is." And they say, "All right, here's the show." And he doesn't have a body, he doesn't have a body. That's all there is to that. And he's got to resolve this. It presents a fellow with a considerable problem. He's got to solve it himself.

But let me ask you this on VII cases. Please, please remember that if you were to save all the insane in the world today and make them all right as rain, the only thing you would have done was prevent the contagion of aberration of chronic insanity in the society. That's all you would have done. But to have accomplished that, you would have to do the job of making sane all the insane in a period of a few months around the whole world — because if you picked up one at a time, one at a time, one at a time, they're going crazier faster than that, you see? You just haven't got enough time; we don't have enough auditors and we never will have. This universe just won't have enough auditors ever to be able to take this job in that fashion. No, the job comes in another way — see, it will be answered in another way. There is an answer up the time track to this, but it just doesn't have anything whatsoever to do with auditing.

Actually, it's a very easy problem to solve. What he'll have, well, it can be a very unlimited affair, believe me. But he has to understand a lot of the mechanics. But you want a lot of the mechanics of what he's doing. That's why you theta clear somebody and they're not satisfied even vaguely. They want to go on up the line, because they've run into this: be, have and do. And you've run into it past, present and future and you resolve that.

It is a big problem, it's a mass problem, it's a special project, and if you went to all the work of doing all of that and you cleaned up all the insanity, you would have bettered mankind — well, the same gradient scale is about one degree on a Fahrenheit thermometer. You wouldn't have done a thing, actually. You wouldn't have done anything.

Now, if you want your thetan to have power... A thetan... it's just no good for a Theta Clear to go around with no horsepower. I mean, he walks up and picks up something — he couldn't pick up that. That's a fact. He couldn't knock the catch — most of your thetans — on that. He'd come around and he would... It's just horrible; he just can't do anything with it.

It's not a good goal. You will not have practiced, then, an optimum solution. And the essence of definition of an optimum solution is the greatest good on all the number of dynamics. And it so happens that the treatment of three by auditing up a flock of ones is not the greatest good on all the dynamics by a long ways, because your solution as the greatest good on the greatest number of dynamics asks you to invest your time in producing the greatest good on the greatest number of dynamics. And you are an essential part of that equation in this society and world today. You are the most vital factor today in that equation.

You would be surprised in how his morale picks up, as one fine day he's just sort of... he's given it all up, but he feels pretty good this day, and he knocks over this old bread crumb and it goes skitter. And he says, "For goodness sakes. Fifteen inches — fifteen inches, right down the fairway. There it goes." And he'll go around, he'll try to duplicate it, and it will have frightened him so that he probably won't be able to do it for a few times. And then he'll get back on to it again and he'll take on a smaller crumb. And then one day he'll be sitting in a restaurant and he'll all of a sudden go ptock! with one of the rolls, and it flies out into the middle of the room. He says, "What do you know!" Actually, it isn't any sense being anything unless you can move things. So you want your thetan to develop energy and horsepower.

There's another very unvital factor — it's a good dead factor. It's actually a lack of responsibility on which any thinking being could spit. That's an A-bomb — now it's an H-bomb: "Now we can kill them all a lot faster!" That's irresponsibility, international irresponsibility for the fourth dynamic.

& And if he's gonna develop energy and horsepower, you have to resolve ...

You actually could produce enough miracles . . . You're not accustomed to thinking in terms of superlatives, of hyperbole, because in the past you haven't had that comparative viewpoint, and your own resistance to change sort of tells you it possibly couldn't happen.

Oh, yes, it could happen! The greatest empire on the face of the earth went by the boards — the greatest empire Earth had known went by the boards — because of the miracles produced by thirteen men. Now remember that. And, boy, it caved in quick. But it caved in because it was a vile and vicious empire and all it took was an injection of hope into the multitude. That's all it took. "Something can happen for us. We are not pinned here forever. We don't have to be in apathy."

And you know what they learned? They learned a very interesting fact and that interesting datum was this. They knew this inherently, and they learned this, then, by religious teaching: "We can't die. We don't die; there is life after death." That's what they learned.

And therefore, you could fly in the teeth of any unreasonable force because you couldn't be punished simply by having your body cut up to pieces. Now, we've gone on the opposite side of insanity. They had a body that could die so they were spared the other, and they learned all of a sudden that the machine guns of a large and vicious state — it wasn't machine guns in those days, they did it with arenas and crucifixes — were powerless, because all they could do was kill them. That's all that could happen to them. They could just be killed.

And, boy, that state which had reduced into slavery almost two thirds of its population — two thirds of its population was living in kennels the like of which you wouldn't keep a London pet in — and they just suddenly said, "You're through, boys," and the Roman Empire was through.

Now, continuing in this matter of be, have and do, I have made it very complicated so you'll realize that there's a considerable problem and I'm very, very clever to have solved it. And when I showed you this little girl or, let us say worse than that... Who's got a match? When I show you this, here is...

Now, I'm not saying at any moment that there's any great empire to be overthrown. At the present time, there isn't. We haven't got an empire in this world today. We just don't have one. There is an anarchy of nations. The family of nations on Earth today live in anarchy, and they go to war because the people are afraid. You can make a populace afraid so long as the populace believes it can die. And you can make it so afraid of dying that they will enter into the enterprise of killing and dying to just throw in the sponge finally and say, "Well, that's all." That's a fantastic thing, but if you took some of the pressure off, just took some of the pressure off internationally, it would be very, very difficult for anybody to get people hot enough so that we would have another war.

See that match flare? Where's that energy? Just where's that energy?

If just the people in this room did their job well and spotted their target where the target should be — and you don't have to go out and stand on soapboxes or anything else. All you have to do is apply some techniques, that's all, and they're easy techniques to apply. And all of a sudden a bunch of "can't" cases suddenly "can." And people say, "Hey, what's happening!" You don't have to have it in the newspapers; the devil with the newspapers. The only publicity there is that's worth anything is just word of mouth. It's Uncle Joe getting helped and Aunt Agatha hearing about it. And it looks slow at first and it creeps at first, but then it goes a little faster and a little faster and a little faster, and with Theta Clearing, they know — nobody has to tell them again — they know they can't be killed. Now, that's fascinating, isn't it?

Male voice: It's changed and done all sorts of things.

You actually can carry a message to the people of the world to the effect that man is immortal, and that takes all the international pressure off — just that little fact all by itself.

It has done all sorts of things, that's right. We hope it has. But that flare of the match is there someplace. Now, I want you to close your eyes - close your eyes and take a look at that match flaring again. Do you see that match flare again?

And let's take a much more important project than insanity — infinitely more important than insanity. Let's take one, just one: criminals, criminals.

Male voice: Yes.

Supposing all the time in the past the psychotherapists have been putting in on insane people, they put in on criminals. The criminal is kind of bad off, but he's a criminal because he's in revolt against the society and because he is degraded. And he's easy to patch up. And the best way to patch up the criminal is to get the young criminal; and the young criminal is so easy to process, you'd be ashamed of yourself for ever thinking for two seconds that you couldn't handle these techniques.

Okay. Well, now, you made a recording of the match. There are about five ways you could have made this recording. It's no wonder somebody gets a little bit crowded up with a number of ways one can think and remember. You could actually just create the flare of the match again, and you could create it with enough accuracy so that you would see the flare of the match again.

You get ahold of some young juvenile delinquent and you say, "Just be ayard back of your head." Bang! You say, "All right, change the postulate abouthow you have to get even with everybody." Bang! "Okay, step back inside. That'sfine, Johnny. Next." You'd be ashamed of yourself. If you were to learn how easyit was to process out of existence the criminal, and you had spent a thousandhours of auditing time curing up somebody's aunt who believes that the goblinsare going to get her, and curing up Mr. Blow, the notorious alcoholic just becausehis family had money, you'd have a feeling of shame and a bad time investment.All of a sudden you walk into this big problem, which is a big problem inthe world today. You know why nations go mad? They go mad because of police.

You could also create all the perceptions having to do with the flare of the match. You could do that. Or you could recover the time-space moment of the flare of the match, and look at it. Or you could simply knock out, for the moment, your time-space differentiation and look at the match flaring. That one we'll go into in a moment.

And why do you have to have police? Because you have criminals. And why do they go mad because of police? Because the police exist as the interconnecting link between the honest, forthright and constructive citizen and the criminal element of the society. They carry plague.

Now, quite in addition to this, you could have taken energy — a ridge -and made a facsimile which recorded all the perceptions that were present at that time and have held these, and then just flipped the time factor on that ridge and looked at it again. You just looked at it again. You just took a picture of it and then you looked at it again.

You take a police sergeant who has had to be in the midst of criminals for four or five or six months and you turn him loose amongst a bunch of good citizens, and he takes days and days to reorient. He has a terrible time reorienting. Awful! Gosh! It's a very amusing thing. They've found in most police forces now that you have to take people off the criminal division and put them in the traffic division regularly every three or six months. And what do they do the first few days that they are in the traffic division? "Pull over to the curb! Where do you think you're going? A fire? Well, here's a ticket. We're going to show you!" A few weeks later the fellow said, "What's the matter, you in an awful hurry? Well, that's all right, only just don't take it so fast, don't take it so fast — other people on the road, too. Okay, next. Let's go." Fantastic.

Now, you could have taken some of this energy immediately before you and recomposed it and then looked at it. And those are the five ways in which you could have seen that match flare.

If you don't think the criminal actually is an aberrated area! But the only reason it's terrifically aberrated, and terrifically aberrative, is because the police are applying force to it. Oh, you'd be amazed at how much force the police force exerts against the criminal. And when that much violence and when that much lawlessness can exist in a society, that society can be oppressed down the Tone Scale. The best man in it eventually is no longer free. And war results when freedom goes.

Now, all those ways are present. You wouldn't be able to perceive this material universe at all, at all, at all, if you were not continually manufacturing time and space, if you weren't continually manufacturing the triangle. And so you go right along with it, and you continually manufacture the triangle.

And if there are no criminals, there are no dictators. There's no Schutzstaffel. There's no German youth who are going to march! There's no Spanish revolution. They just don't happen when there's no criminal element, because these things start in the high cause of glory, glory, glory and boom, boom, boom so that we can rob a few more houses, so we can bust open the fronts of a few more Jewish stores and get a few more souvenirs to slip to the Fräulein, or the "Fräulein." That's how those things get started — as a chance for loot, loot, loot! And they think that's wonderful, so they flock to the banner of any criminal who will stand up and say, "Mein Kampf." Mein bedpan! He doesn't have any "Kampf." All he has is a chronic and terrific inability to resolve problems because he can't perceive what the problem is. No nation can do without a good leader, and no nation can afford a warlike one.

Don't do this to a preclear, but this happens to work. Don't do it to him unless you care to assume that your judgment is sufficient to tell you that he is not needed anywhere along the track from here on. You make him pull all of his perception into present time. Remember everything he ever said or did or felt in present time, instanter, right now. He won't be much good after that, unless you process him back to a point where he'll differentiate time and space again. Because you've just told him all time and space are the same, and you've told him to grab all the energy he has parked in all the time-spaces which form his time track and pile it all together in one lump.

And so it fits right into Standard Operating Procedure. It says right up the Tone Scale, clear up to the top, who do you treat, what do you invest your time in? It says the criminal has much more bearing upon the world today than the problem of the insane. It says the criminal is easier to process than the insane and it says that you are doing something on the third dynamic which makes it an optimum solution. And if you don't think the ranks of the criminals are wide open to you, you're mad. The criminal forms a state within a state. Call up a couple of societies and say, "Twice a week, I will take some person who has recently been released from prison and needs rehabilitation." Oh, just that. That's a crude way to go about it because you're taking people who have already been in the big house and they're out again, and that's pretty bad. So if you were to just call up a society and say — and then they say, "Well, who are you?"

And that could be quite cataclysmic, and actually is.

You say, "I'm a psychotherapist."

Now, in deep hypnotism, narcosynthesis, this can be particularly horribly effective, and is one of the dangers which makes narcosynthesis impractical. Narcosynthesis does nothing if not create a tremendous dependency — at least does that. The next thing it does is it takes a complete record of everything that happened in narcosynthesis and turns it into an engram.

"Oh, is that so?" "Yeah."

It's very astonishing to people who are using narcosynthesis to suddenly have an auditor slip the preclear back into the moment, have the preclear recapture that moment again and inspect it thoroughly and run it through and run it through and run it through, and all of a sudden have all the perceptions turning up that occurred during the narcosynthesis, even at its deepest and most unconscious moment. That's a baffler. That isn't supposed to happen, yet it can be done.

"All right." These societies don't care. They're so burdened down with the problem, they're in complete apathy about the problem.

Now, out of these five ways of reperceiving, there are two of them that are aberrative above the others. One of them is pulling the energy into present time where it sticks, and say, "That energy now rides in present time." And the other one is — and it's practically the same thing; practically the same thing — jarring it into an association short circuit. That would be the same as getting a key-in. Fellow has an engram, then he starts to get key-ins and key-ins and key-ins and key-ins and he gets into this horrible and deplorable state of affairs.

I walked into a medical center once and I said, "I'll take all your charity patients."

Now, you see here what we're talking about. We're talking about the basic mechanisms of the mind. Now, we've got an awful lot of material in the earlier books, in Dianetics and so on, all these basic mechanisms, and each one is actually taking up another mechanism or a faster mechanism or a swifter way of using that mechanism. But what do you know? That material all works; it's all valid and it's part of the same puzzle right now; it's part of the same picture that you're looking at at this moment. We just looked at it harder and harder, and I just worked with it longer and longer and I probably... and found better and better common denominators, better and better definitions to do it faster and faster. But we go back to the earliest method there was and, yes, it still obeys what we're doing now. That is to say, we're handling experience and energy. And of course, that's part of the three sides of this triangle. We're handling something. We're putting something under control when we're erasing an engram. The mechanisms of erasure and the answers to that are contained in these things which I'm just telling you about.

And they said, "What? Who are you?"

Now, when I say time is "have," it's simply that. You can be without having. You can have pretty near without being. You can, too! They go down the street and they say, "You see that big house there?

I said, "A psychotherapist."

That's Doakes's house. He's dead." So you see, you can have without being; you can be without having.

Went over, they said, "Well, they go through a psychiatrist whose name is so-and-so."

Now, this becomes very interesting from this standpoint that you have to have and be in order to do. And doingness consists of thinking and acting as its two subdivisions, thinking and acting as its two subdivisions.

I went over to see the psychiatrist. I found him in mesmeric rapport with anyone. I suddenly discovered this. I picked up a cigarette, he picked up a cigarette. I crossed my legs, he crossed his legs. I said, oh boy, this condition I have seen in the Malay states. So I began to cross my legs the other way, and put out my cigarettes in other ways, and smoke cigarettes and went into irrational actions, small ones; and I said, "You don't mind, then, if I treat all of the charity patients who are in this entire city?"

You have to be in order to think. And you can't help but have to some slight degree if you think. And if you do you will have. And if you have you will be. Oh, boy. This thing's going around in a beautiful circle again. What do you know! We got another, as the pilots call them, a rat race — round and round and round and round and round.

And he said, "No, I don't mind if you treat all charity patients in this entire city."

You see, we define havingness in terms of beingness and doingness. And we determine doingness in terms of beingness and havingness. And we determine beingness, actually — if we want to observe somebody being, in this universe at least — in terms of doing and having. We say, "What's Mr. Jinks worth?" "Well, Mr. Jinks has..." We take two sides of this now. Let's take plus-doingness. A person can do so much that they decrease their beingness and their havingness. And in order to do anything very fast, you have to actually risk your beingness and havingness. Race driver. Airplane pilot. He has to rate down his beingness and rate down his havingness in order to do swiftly.

So, I said, "That's fine, you'll tell them so, when the telephone rings?"

Now, let's take this... another fellow. He works so slowly that he is the eighth assistant janitor — no beingness to amount to anything — and he doesn't have a thing. And he's doing too slowly. So, you see this factor of doing is actually monitoring being and having. Or let's take it in reverse, more properly, and being and having monitor doing. The beingness and the havingness of the person establish his doingness.

And he said, "Of course, yes." And I left. Poor guy. He'd been trying to handle the problem of the insane for about twenty years, and they really had him. It doesn't say you have to hypnotize a psychiatrist. I do that every once in a while just for fun.

Now, the goal of every capitalista is to have and have and have and have and have, and if he has enough, then he can dispense with doing. Only, is that the way it works out? That's always the grimmest jest of the material universe.

I hypnotized the entire staff one time, of one of the biggest sanitariums in the United States, talking to them. Wonderful. If you only knew what you could do. If you only knew. These people were pretty bad off.

The more you have, the more you have to do. And you can acquire possessions, and at first you're yourself, and then you get so you own something and, boy, are you on the time track. Right now, you own something, you're on the time track.

I'll tell you how you do that. There's just a specific way you go about it. You just make them imitate your gestures. And you talk in a certain tone of voice and your voice becomes more and more soothing. The first thing you know, you watch their eyes and through the audience you see the eyes start to going like this. So you just talk more soothingly and you start to sort of swing. Make sure that you have a bright tie pin. You just sort of swing back and forth, evenly. You'll notice all of a sudden shoulders are starting to move through the audience. You've got them. Then you say, "Now, in the future you will believe that Dianetics is a wonderful thing and should not be opposed. Thank you very much." (laugh) It's simpler than trying to reach reason. (audience laughter) That's just amusement; that's just amusement only. All right.

You're on its time track.

Now, your problem as a therapist, then, has a practical aspect against all the dynamics. And your success as a therapist — or your success as a Scientologist, not just a therapist — will take place to the degree that you apply your knowledge in an optimum solution. And an optimum solution would be for the greatest good of the greatest number of dynamics. Observably, this would then result in having number one for you in good shape, and no good solution can exist without number one being in good shape. It's the best solution for three, it's the best solution for four — it's an optimum solution.

And the more you own, you say, "Well now, if I own rawr-rawr and so on and so on, boy, will I be." You'll be what it wants you to do. You'll be what it wants you to be, eventually, if you go and overload this line too heavily. You can possess yourself into an eternity of time track.

So when you're dealing with the lower ranges of Standard Procedure, when you're dealing with those lower ranges, you're dealing in every case that you treat with this equation of the optimum solution. And about as far south as you want to bother is V.

The Hindu, for instance — he instinctively works against this. He says he doesn't want to have anything. He just denies everything; he doesn't want anything. And if he doesn't want anything, then can he really increase his beingness! Well, it so happens he's going to enormously increase his beingness, and the way to do that is to cut down doingness to zero. Now, he's going to cut down his havingness to zero and he's going to cut down his doingness to zero in order to increase his beingness to infinity.

What do you do with a VI? Talked about a VII. The technique for a VII, by the way, just sandwich it in and just throw it in, you know it, it says there in the bulletin: You just get him to locate things in time and space. That's all. Locate him in present time. Get him to locate himself in present time. Locate his foot or the foot of the bed or you or just let him take one of his delusions and put it on the other side of the room. It's wonderful; it'll work. Just make him place delusions around here and there, and that's the way you do VII.

Well, he still holds on to a body. And the second he holds on to a body he has something. The second he's holding on to a body he's on the time track. If he cuts down doingness to nothing he's putting his body in jeopardy, but he still has his body. And his beingness is not very good, let me assure you. It's not very good.

A VI — ARC Straightwire is what it says on Standard Operating Procedure, Issue 1. Well, that is not what you do with a VII — with a VI, rather. You do a near equivalent to it, but you do the lightest level of Creative Processing, which I will take up later. You do the lightest level of Creative Processing with a VI.

If you practice these same tenets, your beingness will go downhill so fast that you will wonder how you got there. You didn't see that toboggan slide, but you must have come down one. Or it must have been an elevator shaft you dropped down, or something, because here all of a sudden you are in the basement.

Now, what do you do with a V? The VI, by the way, is somebody who can't remember — the test for a VI is he can't remember something real, easily. Things that he remembers aren't real to him. All right, now — and by the way, that's still a wonderful way to solve a VI. Don't think I'm changing that. ARC Straightwire: "Remember something real," "Remember a time you were really in communication," and so forth, because he'll snap up above the line of VI very quickly on that technique; but there is an even faster technique. I don't like these twenty-minute techniques when it can be done in five minutes.

This doesn't work slowly. There is nothing slow about suddenly saying, "I'm going to deny the material universe, I'm not going to have any part of the material universe, and I'm not going to do anything about it. And therefore I can be." And if you think it goes to infinity, it doesn't; it goes to zero, right along with do and have. And it's just a horrible rat race from which man has been trying to escape, endlessly trying to escape.

Now, you take a V, you take a V. The second we labeled a level on Standard Operating Procedure, the second we labeled a V a V, we, of course, had to have a lot of people who immediately became Vs, and hold grimly and deathly onto the category V in spite of anything you can do — just because it's a category, just because it's there. It has to be there . . . (audience laughter)

He gets into a balanced proposition, but that balance depends upon the universe which he is patronizing. What universe is he patronizing? If he's patronizing the MEST universe and he's set up his stand in the MEST universe, by having MEST he is able to establish his beingness. You see, it's very hard to establish identity unless you've got a bracelet or a union card or a ration book or your fingerprints are on file someplace, or you've got a body that has the fingerprints to be on file. And you just sail out as a Theta Clear and say, "Well, no body — Boom! Now, we're not going to worry about this body anymore; we'll put it down there on the bus stop and walk off and leave it." And the frame of reference, in terms of other people, of your beingness, is gone — right there. You don't exist as far as they're concerned. You just wouldn't exist.

What's the matter?

Now, if you were constructing your own universe and you were existing perfectly well in that or if you were in a cooperative construction of a universe of some sort, and you just suddenly launched out and you knocked off from the MEST universe, in order to have any beingness in your own universe, boy, would you have to do. But what would you do? You would accomplish havingness, and you'd have a universe. The anatomy of a universe.

Male voice: It never hit me.

You'd have to have space, time and energy. Space, time and energy. Now, how do you mark time? Does time exist for you? Actually, in absence of havingness, no. What happened to your past lives? You've still got some facsimiles kicking around; you still got some memories kicking around; you certainly have some aberrations kicking around from an awfully long track. I'll ask you just to take that on with a big doubt and so forth, if you want to. It's something we can safely let you doubt, very safe to let you doubt that, very safe to let you repudiate it and so forth, and you can hold it as long as you don't get near an E-Meter or an auditing couch.

Never hit you. Well, that's true. They label themselves and that makes a postulate. The auditor labels them and they say, "Yes, I'm a V, I can't immediately get out of my head," so they make a postulate that says, "I can't get out of my head." The first thing you pick up with a V is a postulate that he can't get out of his head.

One fellow was saying, "I couldn't possibly have lived before." And some fellow said something on the order, "Well, shut your eyes. Now, what was it like a million years ago?" And the fellow says, "Well, so-and-so and so-and-so, and I was living in this cave... Hey, wait a minute. What are you doing?" It just never occurred to him to look before. Why? He didn't have anything back there. He's lost all possession, including a body. All his possession is gone, so he has no connecting link with that time. And if he has no connecting link with the time in terms of havingness, the time does not exist in terms of beingness.

Very often, very amusingly, the V isn't even in his head. You get him to scan up the time track and you'll find out for the last dozen years he's been — they've been very careful to always sit in the corner of a room as far from the body as possible.

Now, you could start working somebody on the track. How do you pick up the reality of the past track? You just pick up the things the fellow had.

Another thing you'll find out about a V is he thinks he's supposed to be a spot of energy, or something of this sort, and he happens to be the kind of a case that moves out whole cloth. He thinks of himself as a whole body and he moves out of the body as a whole body. There are various things happen here.

Pick up his body, get him to put his body through the paces. All of a sudden he comes into the ownership again of his body. Get him to pick up the area, get him to pick up a few of his possessions, and will he start getting confused about then, because he'll start wondering what happened to his possessions.

The very least that's wrong with a V is that he is stuck in some body which is no longer alive.

And he will get sort of... kind of mad about it, too. He gets upset.

All right. After you've found out that he's a V and he can't get out rapidly, and after you've used Creative Processing for a while, for God's sakes, remember to do this — remember to do this: Get him to sweep out all of his processing and all the times when he's discovered he couldn't get out.

Who's got these things now? He had this nice whimmegagoodgit and so on.

Now, if you just go over that, the fellow goes into a terrific state of relief because every time he tried to go out of the head, or every time he tried to back out, or every time he tried to locate himself anyplace, and so on, and realized that he couldn't, he hit a failure. And these are pretty heavy failures. And so you just pick these things up as a matter of course and he brightens up markedly.

And there was this quarterhorse (the quarterhorse is probably dead; probably died after he did) and so forth. But that doesn't account for what happened to the sulky. And... But the fellow realizes and there's that property he had... that property he had down in East London: Who's got that now?

That was a nice house. Boy, does he get upset! And he'll get upset enough because he can't connect up with his past time to wipe it out.

"Well, I've started a new life. I'll have to go on bravely into the future and I'll just have to make it up some other way." He's pretty unhappy about it.

But you say, "Why don't people remember their past existences?" Actually, you can take a preclear and get him out of the body and say, "All right, now. Let's pick up the memory bank that has to do with playing the piano." "Okay." He'll say, "There's one around here someplace or another. Here... here's... here's a... here's a... one with a... but it's got a bad facsimile in it." "Well, why don't you take the bad facsimile out and take that out and strip that away. Have you thrown it away? All right, darn it. Now, plug it into the motor controls." "Okay." "Plug it in the motor controls." "Okay." Don't pay any more attention to him; don't ask him, "Can you play a piano now?" or anything invalidative like that. Just forget about it. And if you come around where that fellow has got a piano or something of the sort, why, he'll be playing the piano.

You'll say to him, "Say, do you realize that... doesn't it seem strange to you?" He'll say, "What?" "Playing the piano." "Mm, why should that seem strange? What's the matter? Something wrong with you? I could play the piano. I could always play the piano. What's the matter with you?" "Well, for a long time you couldn't play the piano." "Oh. As for that, that's of no importance." Bang, bang, bang, and plays ...knocks off Mozart or something of the sort. Couldn't play a note twentyfour hours before. It's a very interesting fact.

Or perhaps you'd walk down the street and you've told this fellow to plug in his French. And he's plugging in his French. You've told him to plug in his Oxford education, or anything of the sort. And you go down the street and here's this Frenchman and he's gab-gab, walla-walla, gab-gab, walla-walla, comment, nyah, wah, nyee, nyee, ror.

And you say, "What accent are you speaking with?" He says, "Well, actually, I'm speaking with a southern French... southern France accent, and so forth. I never could stand Parisian," He wouldn't comment on it, but the day before he couldn't speak French. See, it doesn't seem odd to him because it's real.

That's what truth is. When a man recovers a truth, it's true to him. It isn't strange to him.

But, again, he is marked up against his past because he has something from it. Have. What's he got in the future? What's he got in the future? Well, you show me a fellow who is upset and who isn't getting along well, and I'll show you a fellow who has no hope of future possession. He hasn't got anything in the future.

The future. And all time is... Now, don't say, "We are bending time and redefining time in terms of having." Oh-ho, no, we're not. We're not bending or redefining. We're talking about time when we're talking about having. And time is the manifestation of havingness — time is havingness. I mean, that is the experience connected with time; the experience of time is havingness.

Now, you keep on, then, with your illusion of havingness by creating space-time, space-time, space-time; and by continual agreement with the MEST universe, the MEST universe, you think, permits you to have. And it's all it permits you to have. And you completely overlook the fact that probably even in the aust universe, if you got over this insidious agreeing with it all the time, you could probably put almost anything you wanted into the MEST universe. And if you had enough force, enough beingness and enough doingness, you could make it stick. You could probably manufacture pound notes just by holding it out and say, "There's your pound note." Now, that's theoretical, but that would be crossing universes. We're not interested in crossing universes, we're simply interested in a man's own universe. His own life is his own universe. And even in this MESTuniverse, he may think he's living in a universe which belongs to somebody else or something of the sort, but any part of that universe which he perceives, really, is his to some degree. It is his. And his investment in the universe is continual space-time-energy, space-time-energy, space-time-energy, space-time-energy.

He's turning over like a twelve-cylinder car on that basis. He's just going on that all the time: zingety-bing, zingety-bing, zingety-bing, zingtyings, spacetime-energy, space-time-energy. He's at that continually. And the second he ceases to be at that, he isn't, as far as this universe is concerned. He just isn't, at that moment.

Now, the trick we're doing in Scientology in Theta Clearing is demonstrating for the individual his beingness as independent of having a body, which is a special kind of havingness. Now, as soon as you can demonstrate that and get him stably exteriorized from a body so that he doesn't have to have a body to be, he actually can assume a higher plane of being. He can assume that plane then, because he isn't subject to the terrific liabilities but he is not outlawed from having. He isn't outlawed from having, he can still manage his body. He just doesn't have to be in it.

And if anything happened to the body, he'd say, "Well, that's too bad. I certainly will have to do something else about this now." Well, what he would do about it is his business. Maybe he would get some sort of a symbol, some sort of an identification, of any kind or characteristic and... Or maybe he'd just go down to the maternity ward and pick up another body. But it'd be a big joke on the family, because the baby would get to be about two months old, when it could finally use its vocal cords and it'd say, "You know, I'm awfully tired of this. Why don't you call up that blonde down on High Kensington. She'd make a pretty good nurse." Now, this is far from being in the category of not beyond the realm of fancy. What we're talking about happens to be fact. I mean, this is the kind of a "will have" you can look forward to.

Anyway, what do you possess? Well, your possessions would be limited to your ability to do. And your time is also limited by your ability to do. You know that, oh-oh-oh, how strongly. Your doingness is limited by the amount of time you have. Well, it works the opposite way. Your ability to do makes the amount of time you have. But if you have only a body to do it with, it gets tired, it gets worn out, it has to eat; everybody's got this universe figured out on a scarcity racket.

And so, you can't have very much. Well, if you can't have very much, you won't be able to do very much or be very much. Now, if you want to increase these three factors, you have to increase them uniformly up the time. If you want more time, you have to differentiate between these two points: Do you want more time self-determinedly? You want more self-determined time? You can have that.

Or let's go at it the other way. Now let's ask the question the other way: Do you want your time to be more determined? Now, if you want time to be more self-determined and to have more self-determinism over your own time, get rid of what you have. Unload it fast! Because what you have determines your time.

Now, do you just want more time? Do you just want the illusion of lots and lots and lots of time, and there just being lots of time all up and down the track and a time which is imposed on you? The time is imposed thoroughly on you? Well, the way to get that time is acquire possessions — get lots of them, get all sorts of things. Go down to the junk shop, go down to auctions, collect things in your desk, collect things in your pockets, collect things in your purse, fool around — get possessions, possessions. If you just stack up enough possessions, believe me, every bit of time you've got will be determined for you. You just won't have any empty time on your hands at all.

Now, that shows you there's two sides to this sort of thing.

All right. Let's take energy. Let's take energy. Do you really want energy which you can determine the existence of? Well, all you have to do is to free yourself a little bit from havingness and not be quite so sold on the subject of beingness and you'll have lots of energy with which to do what you like with. And that'll be your energy — your energy. Okay?

How do you get more energy, though? How would you get more energy, not your energy?

Factually, here, the trick is we're really looking at the Tone Scale. We're looking at the Tone Scale and at the bottom of the thing it says "all MEST" and at the top of the thing it says "theta all by itself, pure, knowing and there, and unidentified by anybody, but very self-complacent." All right. How do you cut down the Tone Scale? How do you go down the Tone Scale on this and get down below where you are determined, and so on?

You just borrow energy. Get lots of energy, lots of energy. Have gasoline motors — gasoline motors to move you around with and have electric lights and have fires that keep things nice and warm and get lots of energy, get lots of energy. And then get lots of people to do things for you. Now, the more people you can get that will do things for you — just for you, you see — why, the less energy you have to put out.

Unfortunately, that works immediately to be the less energy you will put out, which means immediately the less energy you will have. So it just goes right on down Tone Scale, real fast, real fast.

If you just collect enough... enough doingness directed toward you — oh, boy. You're all set.

Now, at the same time, your MEST beingness will become better and better and better. You will be Mr. Gotbucks, or almost anything — Milord Moneybags, any great name. Great Rolls-Royce, gold-plated with a gold roof and a couple of beautiful blonde chauffeurs dressed in short pants, something real fancy — probably carrying tommy guns because you have to protect yourself -would be driving you down the street, and you draw up before the most exclusive club in London, which has only one member, and that's you. There'll probably be crowds lined up around, and they'll roll this carpet out so that you can walk over the velvet carpet in, and you sit down.

But you'll notice that everything is being done for you. And I frankly don't think you'll be able to walk after a short space of time.

Now, but your beingness from a MEST standpoint will be tremendous. Oh, everybody will say, "Mmmm." But what do you know? From your own standpoint, you practically won't exist. You'll be very unhappy, you'll wonder why you're kind of mopey, and you'll wonder why things aren't running well and why you don't feel well, and things are kind of a worry to you, and you're just upset — just upset; that's all there is to it.

Now, so your MEST identity and your MEST havingness and your ncaa doingness — the amount of energy you acquire, the amount of beingness which is assigned to you and the amount of havingness — can be an inflow or an outflow. And if it's very heavy and very MESTy it is inflow and you have agreed with the MEST universe. You've agreed with it thoroughly. And that's inflow, and you've got good identity and you've got good possession and there's a lot of energy serves you.

But if you want self-determinism, you have to go up the Tone Scale and you have to start some outflow. And if you really go up the Tone Scale, you have to make your own universe. But if you did that, you would have to be able to make a lightning bolt kerzap across the face of the MEST universe, which would upset people a great deal. So, you see, there's a theoretical point up there that demonstrates condusively that we have an optimum action level at 20.0, and an undesirable importance and beingness below 3.0 which isn't worth having. But according to the MEST universe, it's sure worth having. That's the MEST universe; it's presented you with its all. Yes sir, even a gravestone.

All right. Now, what's this beingness, havingness, doingness got to do with processing? Well, let me tell you, a Theta Clear who can't step outside of his body is having a hard time trying to conceive himself as being in any other way. He's having a very rough time with having, because he can't feature that he'd have any body. He has to have a body, and the body is somebody else's or something. He has to have it. He's got to have it. As far as his doingnesses are concerned, he couldn't perform such an action, because it would require energy.

How do you get him up the Tone Scale? All right. There's positive-andnegatives on each — positive-and-negatives: be — not be; have — not have; do -not have; do — not do — past, present and future. And I will give you a full list of that our next night, and exactly how you apply this to processing.