Well, here we are at the beginning of an HCA/HPA Course. Here we are.

And there are certain things that unfortunately we have to take up and there are certain things which we have to go into. Otherwise, we won't know where we're going.

Those two things are beingness - beingness is number one and number two is communication. And that's what this particular introductory lecture is all about.

Now, I'm very glad to see you here. I'm very happy that you managed it, that you arrived. And within the next few weeks you probably will wonder why you ever put yourself into a hamburger grinder like one of these courses. But right now you're still optimistic and still happy and cheerful and so we'll take it in that mood, okay?

Now, the first thing - the first thing that you should know that has something to do with the professional course is really not found in very many textbooks. Now, it might be found in a student manual but it's certainly not found in a general textbook of Scientology. And that thing is, very specifically, beingness.

Unless you are being something, I wouldn't for a moment worry about studying from that point. It just happens that unless a thetan can assume a point from which to view, he views nothing. That should be awfully clear. If you want to look at a city, you certainly had better find a place from which to view the city. Do you understand that? That is very important - a place to view the city.

Now, if you want to view a subject, you have to have a place from which to view a subject. Now, if you're viewing a subject as an interested bystander - God forbid! "I think it just might be interesting. Don't think it -well, it's curious," and have a very detached, nonparticipating attitude toward the subject at large, you know, you'll never know that subject? You just never will.

From our viewpoint, there is only one beingness that is acceptable for a broad study of Scientology. And that is a professional beingness.Now, when we say a professional Scientologist, I hope you will not get it confused with a professional psychotherapist. In the first place, a Scientologist is not a psychotherapist simply because he is the only one who can do anything about psychotherapy. This doesn't make him wholly a psychotherapist. That's certain.

Now, an individual who sets himself up as a professional Scientologist might do almost anything. He might work with an organization straightening out its communication lines, applying the principles and fundamentals of Scientology and auditing too, to the third dynamic. He might set himself up in some wise to view a group that is trying to do something in the world and to organize its activities. Or he might set himself up as a person who is consoling fellows who are about to go out and do and die for the dear old alma mater. He might be a football coach or a president or a field marshal or a Boy Scout troop leader - I think they're all about the same order of magnitude, aren't they?

But he could take such a viewpoint. He could take such a viewpoint and he could handle a problem known as morale. Do you understand that?

Male voice: Hm-mm.

He wouldn't have to maybe process anybody to handle this problem known as morale. He could isolate the factors in their immediate environment and do something about those factors which were depressing morale. And yet, he'd still be a professional Scientologist.

Now, a professional Scientologist would be somebody who simply knew how to do things about four universes. Well, this is an awfully wide look - terribly wide look. But please, it has a common denominator.

Don't ever set yourself up as a dilettante. If you process somebody, process them as a person who's in there for blood. Not, "Well, we'll run this process and we'll see whether or not anything happens," you know? No, no, no, no, no. That's a sort of a detached, lackadaisical, let-it-all-drift sort of a thing. No, we're not interested in that type of an approach, not even vaguely.

We're interested, bluntly, in effecting something. So you could say a professional Scientologist is one who can positively create the exact effect required at the point which is to be affected. He is somebody who can get it done.

Now, when we were flogging along, back in Dianetic days and we didn't know what was going to be the result of running a few engrams or something like that - we didn't know what result this was going to have - why, maybe there was some excuse for being sort of experimental and dilettantish. But look, those, those were early years and they're a long time ago.

Today, we know what effect can be produced. There is only one factor in this subject now which has great variability and that is the auditor. And the variability in this one factor called the auditor, the Scientologist, can be expressed in terms of reality and communication.

Can this individual communicate his subject and his intentions? Can this individual communicate his goals and what he is trying to do, effectively? Or is he going to drift off of this? Is he going to be haphazard? Or is he going to say, "Well, nothing can be done about this so it doesn't matter what we do."

Now, if you - if you see cleanly and clearly that a positive, alert attitude, a positive, alert application will get results, then you will continue to assume a beingness and an attitude which will get you results. But if you don't assume - or if you don't get results, if you don't see things working out for you, if you don't see your effects taking place, then you're apt to get sloppy. You're apt to get sloppy then. You say, "Well, I can't do anything so it doesn't matter what I do."

Therefore we, in training you in Scientology as a professional, have this in mind constantly. Our responsibility is to make sure that we teach you those things which work and to train you in such a way as to emphasize the importances that make certain things work so that you don't ever drift off into this attitude of "Nothing will happen, it doesn't matter what I do, so I no longer have to assume any type of vigorous, definite approach to the subject."

The variability - the variability is very much associated with reality. And when an individual falls away from a reality on what he is doing, or has never attained it, then we get great variability in the exercise of professional auditing.

I can tell you that there is no squirrel - a squirrel is a person - a person who's going around looking for nuts that are foolish enough to let him process them. There is no squirrel anywhere, there is no person complaining bitterly anywhere who has a good reality on what he can do or what Scientology can do. That I can assure you absolutely and directly.

You someday will run into such people. They're complaining bitterly about how this doesn't work and that doesn't work and they've been led astray and people have dumped them in the nearest river and all that sort of thing. The question you should ask at that moment is, "What is this person's reality on the subject?"

Now, very often we run into this amazing thing. Somebody tells you that a certain process doesn't work. He says, "You know that granting of beingness process", (just dream up a process) "that granting of beingness process, well, that doesn't work."

I'll tell you a little trick. You someday may be running a clinic or handling a great number of auditors and you'll find that young, green auditors always, here and there, can be counted on to pull this same trick. You tell them to do something, they come back in and they say, "Well, that thing that you told me to do, it didn't work." They say, "This granting of beingness process, that doesn't work."

The thing for you to do is to say, "What is it?"

And he'll say, "Well, the process that you told me or the process that I was supposed to run, that process. You know, that process!"

And you say, "What process?"

"Well, that granting of beingness process." And you say, "How do you run that process?"

They say, "Well, it's perfectly easy! You take a monkey and you stand him on the head in the corner and then you give him a copy of the Aberree and you've got it made. And that's the process."

You'll hear every once in a while that some of these good old processes just don't work or didn't produce any results. It wasn't the process that didn't produce any results. It was the person's use and understanding of it that didn't produce any results. And you will get some of the weirdest, wildest, offbeat, wildcat things happening in the field of the human mind because there are people around who are not quite sane. I hate to let you in on this, but it's true. They sometimes are not in insignificant places, either - which is worse.

Now, that person's reality on the whole subject was at parity with his use of this particular process. He didn't have any reality on what he was doing. So it didn't matter what he did. So, he heard of this process called so-and-so and he went and ran it any old way and then he says, "Well, it didn't work."

You could follow it up by asking him, "Is there anything that works? Is there anything at all that works?"

"Well, yes, meditating." "Well, how do you meditate?"

"Well, you have to go up in the Himalayas to do that." You'll find something like that.

This subject of reality is one that we're going to take up and beat to death because it is very important to the subject of beinguess. Unless one knows there is something there, he doesn't know what he is confronting and indeed, doesn't know how to confront it.

So it takes a reality. What do we mean by reality? It's the hardest thing in the world to explain. It's a fantastic thing because every person has one reality. That is, he has one reality with which he greets various things. That doesn't say he has a fixed reality that applies to everything. No, some things are more real than others. But on any one thing he has one reality. Well, this gives us no comparison.

Mr. Doakes's reality on that wall over there is not compared to Mrs. Smith's reality on that wall, because Mr. Doakes does not have Mrs. Smith's reality. Mr. Doakes's reality on that wall compares only to Mr. Doakes's reality on that wall.

And you can see at once that unless you can compare something to something else, you can't say something is more real than other things. Do you see? There's no gradient of reality. As a matter of fact, an individual cannot describe to you how real something is to him. He'll....he'll try, but you'll notice he'll always use some other reality to compare it with. Well, he'll say, "Well, the engram was realer than present time." But this still didn't tell you anything because you don't know how real present time is to him. You get the idea?

Now, this estimation of reality, this assumption of beingness, this use of processes, this effectiveness and these things I've been talking about are all part of the same package.

If an individual's reality isn't what we would approve of as real reality, then almost anything can happen, don't you see? Some man can walk out of the gates of a....of an asylum and his reality on present time is that it's peopled with dragons and St. Georges and things, you see?

And every time he looks at a stone wall, why, it quivers and a dragon breathes over the top of it. That's very common to this fellow. It's very, very common so that he never remarks on it. And he walks down the street and everything is going along fine. People look at him, he can walk into shops, he can buy things, he can do a job of work, particularly for a government or something like that. And this fellow gets along in life somehow, but nobody ever inquires what his reality is.

And this fellow now, whose reality is that every time he sees stones, why, it's a stone wall and there's a dragon peeking over the top of it to be slain, you see - that's really what his reality on present time is - he tells you that the engram was realer than present time. Well, we don't know how real present time is to him.

Do you know that there are people around who, as they walk into a room, experience as much difficulty getting through it as one of your preclears would an engram. You know - they merely walk into a room and turn around and walk out of the room. Now, you ask this person to go back to a time when they were murdered or something, and ask them to run an engram through from beginning to end on such an incident, and they have an awful lot of trouble. You know, it's real, it's unreal, it's this, it's that, it's dubbed in, there's pain, there - they can't grasp it, they don't understand it, you know? Well, we can observe that because we know how an engram is supposed to run. But we seldom inquire of people what they go through simply to walk into a room and walk out of it. Oh, this is a very interesting question.

You know that some people run going in to the dining room and sitting down and eating dinner and leaving -would run that as though it were a heavy engram of an operation or something of the sort. Just - it's that much duress! It's that - it's that arduous - just doing something or confronting something. It's that terrible to them, you see?

Well, I don't know what room they go into. It certainly couldn't be the room that they are walking into that's giving them any difficulties. The walls didn't reach out and slap them. The floor didn't fall away. No cobras appeared on the buffet. The chicken didn't turn into a vulture and bite their head off. Nothing happened as they walked through the room.

But they could tell you if you question them very carefully, "Well, it didn't happen but it might have!"

Now, there's this subject of reality. It's something for you to know that other people have different realities. They don't all have the same realities. And some of their realities are so far from your reality that you wouldn't admit it for a moment.

For instance, there was a field auditor not too long ago brought his preclear to me for an assessment. And as a favor, I did him an assessment. And do you know he'd been running the right process about forty hours ago on the preclear? The assessment I did showed the process that should have been run was so-and-so and so-and-so. And the auditor had been running this correct process. But he'd abandoned it, not because the pc was getting worse or better, but because the pc's answers were too crazy for him.

Well, what's an auditor got to do with criticizing a pc's answers as to whether they're real or unreal? The answers were crazy, but then this subject and this button was what made the PC crazy, so of course his answers would be crazy, don't you see?

So we get the first thing that this beingness called a professional Scientologist should be able to do. He should be able to confront what is, without at once trying to see something else more desirable or less desirable in its place. He should be able to see what is.

If I were asked for a very sharp, fast definition of what I meant by "professional Scientologist," I would say, "One who sees clearly." Just as easy as that - one who sees clearly. But of course, if you're going to see clearly, you have to know the woof and warp and the composition of what you are looking at. And that is life and the mind and the various dynamics. And that, you might say, is the technology at which we are looking. We can see these things, we can understand these things.

The most incomprehensible man in the world can be gazed at by you with complete understanding. The most incomprehensible, complicated, interlocked, contradictory, upsetting individual in the world can be looked at by you with complete understanding and without any real adverse emotion or reaction on your part.

It was a great discovery when it was discovered that all you had to know about something that was totally incomprehensible was that it was totally incomprehensible. You understand? That's all you had to know! Up to that time, people were having a wild time with psychotics.

Now, you may or may not in your future life have a great deal to do with psychotics. They're hardly worth bothering with. I'm saying that very dispassionately. I'm saying it quite factually. When you have so many able people around, why, why worry about the smaller percentage of crazy ones, you know?

But people get fixed on this subject of psychosis, they get fixed on observations of it. They make great tables and descriptions and they assign huge Latin titles to various manifestations of psychosis, just as though they understood it. Ah, but there's only one thing to know about psychosis. That is it is incomprehensibility rampant. You see, that's all there is to know about it. I mean, there isn't anything comprehensible about psychosis. That's what's - why it's psychosis. It's as goofily simple as that.

And so most of the lessons you learn in this subject of viewpoint - the viewpoint of a professional - is that the end result of your observation is simplicity, not complex!ty. The end result is simplicity. A thing is what it is.

A fellow who cannot communicate is a fellow who cannot communicate. Why worry about why? If you want to do something about this fellow who cannot communicate, then you should get him to communicate. You see, it's one of these - it's.... And one of these days, this will come forward to you with a great shock. Now it is something that you look at. Maybe you've had some experience along the line, maybe you haven't - that's beside the point. But someday you'll come along and you'll say, "My goodness that simplicity was simple, wasn't it?"

Now, there are certain parts and rules of communication. That's technology. These things are not necessarily complicated. But what's complicated is the world's unwillingness to face anything. The world, the world is - at the present time doesn't much want to look at much of anything, so they do a sort of a dub-in; and that dub- in we call complication.

Actually there's nothing very difficult about an electrical motor. But what is the first thing they teach somebody about electrical motors? They say, "Well, nobody knows anything about electricity." That's, by the way, a textbook statement. A rather adventurous statement, isn't it? "Nobody knows anything about electricity. Nobody knows what it is."

Well, we can go them one better in Scientology. We know what electricity is. Electricity is electricity. And just because you've been shocked and zapped and have shot a few million people with electrical guns or something of the sort someplace on the track is no reason to make it complicated just because you can't confront it.

Electricity is electricity.

This is - this gets to be quite - quite a game when you start looking around at life, particularly medicine. There's a fellow and his liver is busy rotting. So you get some long, involved Latin terminology that all has to do with the liver and rottingness and so forth. They don't even look at the fact of the English, you know? They don't even look at the fact of "rotting liver." They've got to do a dub-in. Well, their reality is very poor because that's practically the bottom of the Reality Scale - dubbing in. So they do a bunch of substitutes for a rotten liver. Now they're liable to assign a whole great category of consequences and causes, many of which are never borne out at all, go into vast curing difficulties and medicine and all sorts of things.

Well, I'm not going to tell a professional auditor that he should never heal anything, but I am going to tell to you that today's medical profession and maybe the medical professions of the distant future will still have this obsession. They can't look at it, so they substitute a name for it that nobody else can understand. And then they do another substitute of cures and then they go on and on and on down the line. And brutally and factually, between thee and me - now that we know more than the medical profession - you see, we do, considerably. They don't know what holds a body together. They don't know what a person is. They're in the dark about this sort of thing, you see? We can demonstrate these things rather easily.

So therefore they condemn everybody that comes to their care to living forever. That's what they try to - they can't make the grade, but they try to. They try to condemn them to living forever.

No, look now! Somebody has a right to die, now. Wait a minute! It isn't necessary that everybody live forever.

Here's this - here's this old lady and she's been - she's had it! She's up in her eighties, something like this. And her family's mean to her and she's - her husband died twenty years ago. She hasn't had any fun. She doesn't like life. She hasn't anything but charity to live on. This girl - this old lady gets sick. What do they do to her in a hospital? Well, they cut her up and juxtaposition this and fix up that and pump her full of something or other and so on. And the next thing you know, why, they've got her living. Oh, but is this living? Well, she wouldn't say so. That's her reality. And yet she's been condemned to survive.

Actually, when she first got sick, it was an evident intention to kick the body off and go find a young girl someplace and have a few gay parties before she got married again. See, something of this sort, you know? This is - she was thinking in terms of "live a little bit." She couldn't even articulate this to herself since her understanding was not adequate. So she started making herself sick, hoping she would knock this body off. So that actually there's - to stop her from doing this, and to insist that she keep this horrible old rag of bones that she's - and so on - is actually an overt act. It's a cruelty. It has nothing to do with the kinder side of healing at all.

You take a battlefield. The - I'm not condemning these missions of mercy these fellows go on. But they'll take somebody who's busy bleeding to death and he hasn't got half of a body left, you know? He's just all chopped to ribbons and they patch him all up and they bring him back and condemn him to the next twenty years of sitting in olive oil baths or something like that. There still, a few years ago, were wounded persons from World War I still sitting around in veterans' hospitals.

Well, we can admire, we can admire certainly this much activity and doingness and dedication and so forth. And we can inspect it and we can know what it is, and we can know that it stems from an ignorance on the part of these people. They think life ends right there and therefore it's a noble thing to do. We can even understand their ignorance. But look, we don't have to do it. You get the idea? We don't have to do it. It's not necessary that we make well every person who comes before our view. That is not at all necessary. It is necessary that you understand the people who come before your view.

Some little girl, she's getting along all right, her life is not too bad. She gets very sick, she's having a hard time, she can't communicate as adequately as she thinks she should be able to communicate. She has some future, she's got things to look forward to. Oh, help her out! You understand? Help her out.

But let's not - let's not try to save every ragbag there is in the world and keep it from dying. Do you see? That's awfully silly. How else are they going to get another mock-up? It's just as sensible to run around and say, "No more babies shall be born." Although there are organizations that do that, too.

No, I'm afraid the attitude of a professional would be a sensible attitude, not an attitude dictated by the quivering necessities born out of ignorance. Recognize ignorance for what it is. Enlighten it where you will. But don't, as we say, Q-and-A with it. Don't get ignorant just because somebody is stupid.

People are liable to clamber all over you someday. "Heal my brother, heal my brother, heal my brother, heal my brother, my brother's in terrible shape. Now, you've got to heal him and here's all kinds of money. Here's a hat full of money. Now, heal my brother because he's been - he's been in a hospital for years and so on and he's in terrible shape and so on, and you've just got to do this." And you're busy helping people and doing your own program and going along fine.

So you decide to heal his brother and you go over and you find this fellow is stark raving mad, has been for a very long time, is in bad physical condition and you're looking at maybe four, five, six months' work. You just take a look at this brother and you say, "Well, he came out second best in this family. He's been trying to kill himself ever since. He's certainly got himself worked into a fine spot now." Now, for heaven's sakes, be sensible enough to look at the advantages of the person's position before you start breaking your heart trying to change him.

He's got everybody in the family worried about him. They never did before he went mad and got sick. He's got the whole family worried about him. They're all on tenterhooks day and night. Yeah, they're wondering about poor old Joe over there in the asylum. He doesn't have to work. He doesn't have to lift a finger to do a thing.

He's cared for hand and foot, better than any king. A king has to work too, you know? He doesn't even have to worry. And you're going to get Joe out of this? Oh, yeah?

Remember that someday when you're asked to overthrow your own judgment of a situation and go dead against the goals of the person you're trying to help. Then you're trying to evaluate the help this person needs. You're saying to this person, "Well, the kind of help you need is you need to get well and you need to be sane," and so forth.

Well, nobody's going to pay him for getting well and nobody's going to pay him for getting sane. But they're sure paying him very heavily for being sick and being crazy. Got the idea?

To know, to understand and to be able to do the sensible thing effectively. Now, that sometimes requires a lot of courage, as in the case of Joe, to turn around and say, "But your brother is perfectly happy. He's got it made. Why do you want to do anything about Joe? How about letting me process you and you can stop worrying about him?"

That sometimes requires courage. Sometimes requires a certain willingness to lose what would first appear to be a tantalizing fee. But let me assure you, you never make any money out of processing anybody reversewise to his goals. You understand? Not that you just never make any money processing psychotics. That's not what I'm saying. You just never make any money trying to process somebody contrary to his goals.

Now, at the same time, you have a great deal of liberty. You are not slavishly dedicated to always letting the other fellow have his goals and processing him only in that direction because overt acts can be played against you, too.

I had an old lady come in one time and sit down and she was all set. She wanted to be processed, she said, so that she would live many more years. And I already saw that she was far gone. She was well, well, way up along the line. And I didn't believe the fact that she wanted me to process her into a state of being able to see and cheer and sing and so forth and dance anymore. I just didn't believe this.

She had come there to get me to knock her off. That was the private goal. And as long as I failed to knock her off she would be very unhappy with me, wouldn't she? And even though she paid me some money, she would eventually ask for it back, wouldn't she? Why? Because her goals weren't met. Think of that one for a minute.

When you try to process a pc against his goals, it is neither profitable - and it's not true that it's uninteresting always, but usually fairly uninteresting because he doesn't change, He just sets his teeth against you and that's it - nothing shifts, nothing changes.

Now, you'd have to be smart enough to be able to change his goals, if you were going to do something to him.

And this old lady who came in and sat down was going to be processed so that she could live forever. What did I do to her? I got her over a perfectly wonderful death- wish. I flipped her goals around. It made her very unhappy, but I changed her goals around. Nobody was going to come in and sit down in my auditing chair and practically demand of me that I kill her. That was all she wanted, you see? So I changed her goals around and I got her all out of the idea of it.

I used an old process known as Creative Processing and I made her mock up herself dying until I had worn out the goal of dying. Now, later on I got her so that she could see without her eyes. But this still wasn't good enough because I'd merely processed her up to a negative goal. No, she had no goal now at all. She could still say, socially, that she wanted to continue to - she wanted to see again and so forth, but she didn't want to see again.

Now, we looked her over - we find out that, to be colloquial, she "had it made." She had it made utterly and completely. Every neighbor in her neighborhood talked about "poor old Mrs. Blank," and would rush over there with cakes and with news and tidbits and gossip. She was cared for by a trust. She had people waiting on her hand and foot and at her period of life, she could have gone on that way or died. She had no other real choice, because her body had long since gone past the point of no return as far as healing was concerned - stone blind, no eyes, you know, the rest of it.

Now, what could you have done about such a person? Well, the interesting thing is you could have done something about such a person. I could have done something about such a person. I could have changed her around and continued to change her goals, but it all would have amounted to the same thing. I either would have had to have gotten her into a case state where she could mock up a body that lived, breathed, walked and manifested, whole cloth, or let her kick off the one she had and find another one. This is pretty extreme as a processing goal, isn't it? Pretty extreme.

So we look this over carefully and we find out that a professional Scientologist without judgment will be one with no happiness. Your judgment has to be operative in everything you do.

Now, at times in such a course, you will feel that the one thing you are not supposed to have, that the only thing you will get hanged for, the only way your head can appear on a pike in this course is to use your own judgement. That you will become convinced of.

Instructor will be breathing down the back of your neck and he'll be saying, "I think I remember I told you to run so-and-so and here you are with this little variation down the line. Tsk-tsk-tsk-tsk-tsk. Well, write me another 500-word report" and so forth and et cetera, and duress and thumbscrews and the lead boot. And you will say to yourself "Why, the one thing I am not permitted is judgment as a Scientologist." Well, I am afraid the way your judgment is dub-in, it's never going to be valid in this course or at any other time If you look at a wall and find the wall, your judgment will tell you it's a wall.

And we are very well aware of the fact the student in training is given the whole of creation to look at. He has billions and billions of disrelated data that he could consider very important. He himself has various confusions coming off as he studies his subject matter. And what do we finally wind up with? A person who knows what is important and what is unimportant.

Now, there would be two ways we could do this with you. We could tell you and show you and prove to you conclusively each data in this universe that was unimportant.

Do you have any idea how many data there must be in this universe? And we could take each one and show you that that wasn't particularly important and then show you that one was. This other one we'd say, though, that was important. By that time you'd totally accept it by judgment.

Well, because this takes too long, we point you straight at what has been found to be important and let you ride in on that on a total rigidity until you see it, confront it and then we say, "That's it." Now, it's not after that you will continue to gaze at it in horrified fixation and never be able to get away from it. No, that is not what you will do, not at all. What you will do is you will look around and reevaluate many other data and eventually come around yourself to your own conclusion, which usually does a bit of a comm lag and you will say, "Yes, that's important."

The only reason we have any license to do this at all is we already know what's important. We have been at it too many years, been sorting things out. And when we are too permissive in training and permit people to wander too far afield to the left and right and around and about, we're doing this trick of showing them all the unimportant things in the hopes that they will finally find out the thing is important.

We're demanding of every student that he involve - evolve, from the beginning, this whole subject. Well, maybe you could do it, but we haven't got time. Now, the thing to do is to take the important subjects, let yourself be bird-dogged at them - pointed straight in their direction - tell you what's important. Gradually, the more you confront that importance, the more these unimportances will tend to shred off and blow off. You will eventually be in a state where you will look around now at all these unimportances. They all add up, they all stack up. It now makes sense. And on your own independent opinion, you come around after and say, "That's right, that's important."

It's something like walking down a trail that's been blazed. We've got to convince you that it's been blazed before we let you get lost in the woods. Many a student can get lost in the woods. Every once in a while, we have a very fine Instructor in Scientology.

The sun never sets on Scientology.

There are many Scientology organizations, there are many Academies. The people who work in Central Organizations and so on, the world around, are very fine people. Once in a while the public gets a little bit upset because people are transferred from one organization to another or from one post to another. But it's rather inevitable.

We're the thin red line, you might say, and there aren't very many of us and we're certainly covering a tremendous amount of front. It's inevitable that we get thinned out here and there.

It's also inevitable that every once in a while we get an Instructor who confuses ARC and kindness with instruction. And his students all love him and they're all a bunch of stupid dolts. Do I make myself awfully clear? Everybody is very happy with this man but nobody knows anything. Get the idea? He's done something very bad. He's done something very bad and this is something for you to remember someday when you're instructing students.

He's done this: He's practically murdered somebody with kindness. He has made a terrible mistake. The least kind thing that he could do is let a person walk through a course without having the advantage of knowing what's to be found in that course. And that's the cruelest thing he could do. Nothing else that he could accomplish could substitute for not having given that student the best, most direct possible look at the data, results available in Dianetics and Scientology. Nothing can substitute for that. Nothing.

Every now and then we get somebody quote "being kind" and saying, "Well, that's fine. Yes, I know you don't understand that. The - I realize you don't understand that and it's perfectly true what you say that Lao-Tse did include industry in the - 'the person must be industrious' as one of the great virtues. And perhaps processing somebody on the process of 'How industrious could you be?' and so forth - perhaps that would work out fine." He didn't want to hurt somebody's feelings. He doesn't want to make anybody upset with him.

Now, the only way he could really upset anybody would be to deny him, on a course, the data the person came to get. That would be very unkind. And there is no other substitute for just that thing.

Now, similarly, in conducting any zone or area of Scientology, whether you are doing it as a personnel manager in some factory or you're doing it in your own particular practice or you're doing it in a Central Organization, effectiveness is the byword. The only way you can lose is by not being effective. Just as an Instructor might be less effective because he doesn't want to be unkind and so he becomes a very unkind person, so you, in operating with Scientology and data, could get some kind of an idea of not being effective. You think you shouldn't be effective.

There's this house, it's a horrible mess, it comes in your view. You're trying to do something about this house and then you say, "Well, I really shouldn't because if I told them what was really wrong, I would hurt somebody's feelings." So you go off and leave the whole thing in a mess I'm afraid there's no substitute for being effective, either with processes or with preclears or anything else.

Had an auditor one day who was processing a girl who later on surrendered under this exact process and became sane. He was doing something he shouldn't be doing. He was processing a psychotic person who didn't even vaguely want to be sane. And the person was just trying to die. That was all this person could think about.

Actually, the person's present time circumstances were very poor. Why shouldn't the person die?

Yet this auditor was processing this person. This person was getting more and more and more into communication with the room, more and more into communication, more and more. And then the preclear decided to leave the room, and because he knew it would upset the preclear to argue with her, he let her leave the room. She spent two more years in an asylum, got many more electric shocks, was brutalized in all directions. And then eventually another auditor got hold of her and finished the process and the girl turned sane.

Now, do you think it was kind for that auditor to let that pc leave that session? No, it certainly wasn't. You find kindness has very little to do with all this, but effectiveness has. But at the same time, you'll find out that in the absence of good affinity, you aren't very effective. There's no substitute for being effective and there are only "mis-ARCs" that are mistakes. Real ARC is quite direct, quite effective, quite real and it communicates.

Now, your professional beingness is the viewpoint from which you should view what you are doing right now. Act like a professional. It's very simple. Just decide "Well, I'm a professional Scientologist and that's it." Get off this kick of "I am learning to be a professional." That puts it way up on the future track someplace. Just decide right now "Well, I'm a professional and this is what I'm going to do and I'm getting the latest gen, and we've got it right here - I'm all set." Get the idea? Don't approach it so diffidently. Don't go creep up on it. Just jump.

And now you have to know something about communication as it fits in with this. And this is very startling data that comes at the end of this lecture but it's a very startling datum. It's brand-new in Scientology and we'll give it right up front to say, "Well, you're all professionals now, I'm going to give you the latest gen."

Nothing is visible unless it communicates.

You wonder how to be a professional Scientologist, you wait for people to come around and hang a sign around your neck and salute you on the street as a professional. Nobody's ever going to do it unless that professional beingness communicates. Nothing is visible unless it communicates.

That's one of those horrible simplicities. It's right down at the bottom scrapings of nowhere but that is absolutely true! Nothing is visible unless it communicates.

Now, communication has something a little bit to do with motion. And communication is mostly knowingness but the mechanics of communication include motion. Now, we look at the physical universe and we find out the bulk of the physical universe is in motion even when it's still. It's in motion; it's apparently in motion.

Now, when you look up here, you see something. And somewhat, to some degree, that must kind of be looking back at you too, right? All right. You have a reality. In affinity, you have to have something to have affinity with before you can have affinity with it.

And so help me, something must communicate before you know anything about it at all. There must be some communication setup, arrangement, channel, method, so on. And they say, "You know this fellow, he's a very admirable fellow, nobody ever knew he was there." Spy working for the German government and nobody ever knew he was there and so forth. How did they never know he was there? They never knew he was there because he never said anything.

If you - you could probably walk through a job in the routine offices of earth today and never say anything and never put out anything, and eventually, you know - just except a body, you know, there's just a body, but the body never said anything. Of course, the body is a communication thing too. That's why you've got a body. But you just put a body there and it never speaks and it never writes anything to anybody else and it never answers up or anything. You know, they - they'd stop giving you a paycheck. Just like that! I mean, one fine day - they'd keep forgetting you and the accounting department would forget you. And then one day, if you never communicated at all, it would never have a chance to be made right. In other words, you wouldn't become visible to the accounting department unless you said, "Hey, you forgot my paycheck." Get the idea?

The world, as it falls out of communication, goes along very happily believing that it's all for the best in this best of all possible worlds and that somebody is going to do something about it someplace, sometime, regardless of what's happening. Well, I've got a terrible surprise for you. If you just never do anything about it, nothing will ever happen.

For instance, you'll be coasting along in life and somebody puts you in some downgraded position. It's a very funny thing, but if you simply take the downgraded position and never say anything about it, you're liable to be left there. And then what if you got a lower position by accident and then you never said anything about that?

I think I described the dwindling spiral that people have been following, you know? They say, "Well, it's all for the best and somebody someplace has a purpose for all this and they're doing all the communication." Well, if they do all the communication, you become invisible You follow me?

Now, the subject of Scientology is invisible to you unless you know something of its communication symbols. Things are called what they are called and the words of Scientology are the words of Scientology and they do communicate. The only reason we have to have any kind of a new language in Scientology - this is a very elementary thing - but the only reason we have to have any new language at all is because these things did not exist in English before they were observed in Dianetics and Scientology. So we had to dream up something that didn't mean what it used to mean but it means just this, you see?

Now, there's communication symbols. So Scientology doesn't exist unless you have some of the language of Scientology Therefore the more you know of it and the more accurately you know it, the more real Scientology will become to you - not because it's a matter of symbols, but because this is a communication symbol of understanding.

Well, similarly, if you, in your new professional attitude which you just assumed a few minutes ago - if you never say so and if you never put out a professional type of communication, if you never put up a professional mock-up, if you don't communicate this fact to your environment, you will never assume it. It won't be.

And even if you put it up, it would promptly fade out.

So in all of your drills, all of your studies, all of your actions here at the Academy, I'm going to ask you to communicate like a professional from here on out. And we'll all have it made.

Okay?

Thank you.