Thank you.

I'm going to take up now a thing called a dynamic. There are eight of them. And you know all about them. Long before you took this course, you heard all about these things. You know them cold. You can rattle them off just brrrrt! Can't you?

Well, there are certain things that you ought to be able to rattle off, brrrrt! Scales - you should be able to rattle those off just brrrt. The dynamics, certainly. Process commands - the exact commands of the key processes. The Auditor's Code. The Code of a Scientologist and the Axioms.

If you know all those things just brrrt, you'll have no trouble. You'll have no trouble if you know those things well. You won't be floundering around.

Now, if you don't communicate, you aren't. The whole subject of universes is tied up in that - the whole subject of universes. If you don't communicate, you aren't. A thetan has no mass, has no visibility. Until he puts up a particle of some kind or another, why, nobody can see him.

Out of this you get such a thing as ARC - ARC triangle, reality. The distance across which one communicates, affinity. The communication particle that travels amongst terminals. These things are the fundamentals of any umverse.

These discoveries are native with Scientology. They made the whole thing look very plain.

Let's get right down to fundamentals and let's take a look at these things called "dynamics." Now you're going to wonder how these dynamics compare with universes. Well, if you look them over you will find out that the dynamics, as listed, give you subdivisions of functions and actions, rather than things. It's how far and how much in agreement and so forth.

Now, because dynamics were a very early development, many discoveries proceeded from them; therefore, it may occur to you that the dynamic subdivision looks a little bit crude when we look at the four universes we're interested in studying. But you're to some degree looking at much the same thing, particularly when you consider function as being the realm of the dynamics, and things being the realm of the universe.

There are eight dynamics and these would be in common to any physical universe or any being. We're not limited now by saying we have a - just this universe and so forth, when we look at the dynamics. These would be in common to any universe anyplace.Now you wonder, if that's the case, why, this second universe the mind now, that's the second universe. But the second dynamic isn't at all the mind.

So you'll just have to get used to the idea of the things - the targets - are four universes. And these dynamics are urges or impulses. They are actions, urges, impulses which could be native to anything.

And as we look over the picture of the dynamics, we find in actuality that we can draw a picture, and it's a very important picture in an understanding of the dynamics.

A lot of people come along to you and say, "Well, this thing can be drawn into a picture," and then draw their favorite engram. It's very funny. In this particular case, however, you'll find this is not an engramic thing.

If we drop a pebble into a pond, we see a concentric ring immediately outside the drop, and then another ripple and another ripple and another ripple and another ripple, until we have many concentric rings.

Well, if we look at the dynamics in that fashion, we'll find out that we are comparing with the ARC triangle of space, affinity, distance - distance has a lot to do with affinity.

Give you a little side look here. They used to say absence makes the heart grow fonder, you know? During the war, most of us found out it merely made people forget.

Affinity, to a large extent, is - I have never been totally satisfied with this as an exact definition - the consideration of distance.

And as these things go out, a person's ARC is stretched just a little bit more, just a little bit more and a little bit more, the further they go out from that first pebble splash. You understand?

In other words, the closer in they are, the less easily he loses them, the better grasp he may have on these things. Now therefore, if you drew a series of circles around a dot and there were eight circles and you labeled them in this fashion, you would understand these dynamics much, much better.

The first dynamic is the same dynamic as the first universe. That is self. But the first dynamic also includes symbiotes or the additions to self - the most intimate things to self. People will say their possessions are more or less the same as themselves. You know, a fellow has a - he has an identification between his hat and his head and himself. They're very close, very intimate.

Old Germanic custom was to include the whole family as self, from the head of the house. Well, that was a bit aberrated. But there are certain things that one identifies with self. They're the things which help one - most closely and intimately - help one survive. We have a tale of survival when we have these dynamics.

So "self" is the urge to survive as self - all by oneself. And this includes, of course, the survival of one's most intimate things, such as the body. Most people, particularly this day and age, will tell you that the body is self. It's really not, but that's the way it is. It does include something intimate. If you were in a doll society where everybody was running a doll, they'd say, "Well, myself? That's this doll." If you were in a society of robots, they'd say, "Well, this robot, that's myself" You get the idea? It's very intimate to self. "My hat, that is I."

For instance, we find Alexander the Great, after he had gotten through not conquering the whole of the known world, we find him losing his hat while boating in a lake and a slave dived overboard to retrieve this hat. And the slave picked up the hat and put it on his head in order to facilitate his own swim back, and of course Alexander had him totally executed because this omen meant that the crown was going to pass to other heads. That was himself - this silly straw hat was Alexander.

Well, silly or not, it nevertheless has to be included into an estimate of the first dynamic; that is, very intimate possession. Urge toward survival of. It's this tale of survival that runs through these dynamics that most attracts our attention.

Now, the second dynamic is the next ripple. And that is urge to survive through children, family - or in a robot society, the robot factory. That's the second dynamic. That has a creative impulse. That is surviving by creating an endless chain of bodies which can be occupied, one after the other, and the things most intimate to the care of those bodies, which would of course for a woman include the husband in this particular society. In a robot society it would include the robot repairman.

And we have this chain of survival going up the time track - replacement of bodies. And that means new bodies, it means the sexual act in this environment, this time - the sexual act, the immediate family, children, so on. That's the urge toward survival through this particular action or thing. Not so much thing as the action.

The third dynamic is the urge toward survival through groups. Individuals collect together and attempt to survive as a member of a group, or get a group to survive. That's the enhancement of the survival by groups. And you get the old Revolutionary saw, "United we stand, divided we fall" - all that sort of thing.

Well, group merely means a segment of a whole. So a group could be a club or a group could be a class, or a group could be a - any collection united with a common purpose. Now, that could actually go up as high as a nation.

So the word "group" there is used quite expansively. And we get down at the bottom

- a fellow and the three fellows he goes out and drinks with, see? That'd be the - kind of the near side of the ripple. And as we go out further, then we get a whole nation.

It is the third dynamic which springs up and becomes so strong in a time of war. And then everybody forgets the first dynamic and the second dynamic - soldiers don't but a lot of other people do. And they go out and kill off other third dynamics in order to get one dynamic to survive, so forth - very interesting psychosis.

Anyway, we move from the third dynamic into the fourth dynamic. Now, of course, the group, the third dynamic, had its symbiotes, by which we mean the accompanying survival factors. The club had the clubhouse, you see, and the class had the classroom and they had possessions in common. When we get this fourth dynamic, this becomes quite interesting - quite interesting because we're speaking of a whole species. Now, the fourth dynamic to ants would be ants. And the fourth dynamic to dolls would be dolls. It'd mean all dolls. Fourth dynamic to dogs would be dogs. It'd mean everybody wearing the same school type body. You understand? It'd be the same body class. Species.

And the human race egocentrically likes to think of itself as having the only fourth dynamic. So every once in a while, even carelessly in writings, occasionally you will find the fourth dynamic expressed as mankind. And people will most glibly say mankind is the fourth dynamic. Don't lose sight of the fact that it's actually species, not mankind. Because someday you're going to wind up with a bunch of robots or something of the sort, and you're going to say that mankind was really the lord of all and you're liable to get your head bashed in. Of course it'll be probably easier to fix because it merely takes a tinsmith, but...

Now, there we move up, you see, into a further ripple. It's just a little bit bigger, a little bit wider, and now we get into a much wider one - the fifth dynamic. And the fifth dynamic is all living things. Urge to survival through the survival of all living things. Well, that has to do with cabbages and kings and coal heavers and blades of grass and anything that's alive. Anything that's alive: bird, beast or fish; animal, vegetable, but not mineral. Anything that lives - urge toward survival because of.

Now we move up to sixth dynamic and we get the urge toward survival of the physical universe - interestingly enough, the universe in which you happen to be living. That physical universe. We don't say there's just one physical universe, you see? There are other stars and galaxies and we don't mean just going out to the stars. We mean another time track entirely, with walls just as solid as these.

Matter, energy, space and time characterize, really, the total composite of a sixth dynamic - matter, energy, space and time.

Now we move out to a further thing. And we get out here to something else - something else known as spirit or spirits or thetans or all thetans. And we move out of the zone and area of matter, energy, space and time of the physical universe into.

. . See, that's a totality thing, the matter, energy, space and time. Well, we move over to the totality of spirit. That's every thetan. That's all thetans, regardless of whether they're powering something or not, don't you see? And that's urge toward survival through them, or that.

And then we get out to the eighth dynamic and I'll point out something about the eighth dynamic. It does not take into account at all a Supreme Being. The eighth dynamic is simply an "8" tipped over on its side. And that is "infinity." That's the rest of it.

Now, when people ordinarily get out to the eighth dynamic, they start looking for a god. It's very amusing what they will pick for a god. They'll pick stone images, they'll pick a tree trunk. So the thing - the thingness of it, or the identity of it, and so forth, is not particularly germane to anything. It is simply an infinity dynamic - it's survival through the rest of it. But when we get out there, however, we have to put something there that says the supreme creation of everything or the supreme creator or some such concept. Well, those concepts belong on the eighth dynamic.

Now, we've gone out so far now, from the first dynamic, looking out all through the rest of these ripples clear out here to the eighth dynamic and the rest of the pond, that our eyesight gets pretty bad. To tell anybody what the eighth dynamic is before they can see the eighth dynamic, is an overt act.

Now, priests have been pulling this overt act quite successfully for a number of trillions of years. They get a group of people and they say, "You want to know what made all this? You want to know what made all this? Well, Ugh made all that. Now, every time you go past this cairn of stones, you have to deposit half of any meal or meat that you are carrying at this cairn of stones, in order to pacify Ugh. Otherwise he'll get you."

Now, this rather elementary transaction is even with us today, surprisingly enough. When you pay taxes on lands in some European countries, you pay the tithe rebate - something that is paid in lieu of tithes. And tithes were taxes paid to the church so that God wouldn't get you, or Ugh wouldn't get you. Or somebody like that, you see? And even today this appears in parts of tax bills, which is quite amazing. That really has survival.

Now, we can't exclude things. What the eighth dynamic really is I leave up to you - totally up to you. That's your baby because I'm not going to give you myopia or astigmatism out that far.

Now, let's take a look at this backwards, now. First we've got the infinity dynamic - call it Supreme Being, call it anything you want to. The infinity dynamic - the eighth; merely means the rest of it. That point beyond which we usually get myopia - eyestrain, very bad.

The seventh dynamic, Well now, the seventh dynamic is something that people find rather unreal, before they get some processing and have any reality on themselves and so forth. In fact the seventh dynamic is terribly in disrepute at the present moment. "When man is dead, he's dead," they say. No, he's not dead.

It is so in disrepute you can hardly even cheer up a bereaved family. You can say, "Well, I tell you where he is right this minute. He's probably over there watching to find out if you give him a decent burial before he shoves off, finds the nearest maternity ward and gets going again." And they'll say, "Oh well, w-w-ee-mm-mm- mm-mm. Poor Charlie. Poor Charlie, he's dead. Yep, that's it. That's-poor..." That's what they believe.

Seventh dynamic there - people are already getting eyestrain when they get out to the seventh, you see? But that's the dynamic of spirit - urge toward survival through spirit.

And the sixth - urge toward survival through the physical universe. Fifth - urge toward survival through all living forms. Fourth - urge toward survival through species. Third - urge toward survival through groups. Second - urge toward survival through sex, family, creativeness - whatever keeps up the robot line. First is urge toward survival through self.

Now, those are functional; they are not necessarily things. But let's take a look at this urge toward survival. Now, there's a cycle of action and it begins with create and it ends with nobody creating. The original cycle of action, as brought out, was create, survive, destroy. That is only an apparent survival curve - only apparent.

This, by the way, is not necessarily native to Scientology. It's one of the few things in Scientology which aren't native to it. It goes back to probably the first lectures of Dharma, undoubtedly ten thousand or more years ago in India. And you find it today in the Vedic hymns. Creation, and following creation, why, there was a continuation, and following - this is a very short-handed statement of it - and following creation, why, then there was destruction and an end of it. That's very old; that piece of information is very old.

Comes from the rather logical observation - not logical observation but the rather definite observation that that radiator over there gets made and then it's there for a while and then somebody breaks it up.

Now, that's not very real, truthfully. Looking at it much more functionally and practically, what happened with the radiator was - is it got created and then it continued to be created and continued to be created and then after a while somebody created a mish-mashed radiator. And when they stopped creating a radiator totally there was no radiator there. Well, people are so obsessed on the subject of continued creation that they even continue to create a thing after it's been busted up - which is quite interesting.

You'll find that in the mind consistently and continually. They're still creating something which is long since gone. In fact, those little wheels and google-goggles you see in some people's fields are just fragments of mock-ups that are still being created and the fragmentation is still being created at the same time. And it's just all busted up. It's a broken-up creation.

Now, the cycle of action we're interested in at this moment is that things are created and then they go on being created, which is survival. And then they cease to be created, which is of course the ultimate destruction. Now, that is a rather ultimate cycle of action.

Most of the cycles of action that you see are the short-sighted ones, the very limited cycles of action - an extremely limited one, which has to do only with a few million years or something like that. Or a few thousand years or a few hundred years - or a few years. This fellow was born, by which we mean his body, and for a while he survives, and after a while he gets old and then they put him in a coffin and that's it, you see?

But it didn't mean that he was no longer created or that that body was no longer created. It merely means that its conditions changed. Well, if we look at an absolute

- absolutes are unobtainable - but if we look at a nearly absolute cycle of action, we'll find out that it starts with nothing, continues with a creation, is continued in being created and is created as it continues, and continues only because it's created and then ceases to exist. Everything connected with it ceases to exist when it is no longer created, you see? That would be a near-absolute statement on the subject. So this cycle of action is very interesting.

So the whole of the dynamics, when we say survival, have to do with continuous creation. And man is continuously creating all of these dynamics - except the first. He is it. Now, but very intimate to the first, he creates identities - poses - which identify him; very intimate to the first dynamic. So just those first few Axioms are true. He can't do anything else but survive, is the truth on the first dynamic. And that's the dynamic he's most anxious about surviving on - which should tell you a great deal. He's nuts!

He is interested in the survival of this identity, the survival of an identity known as John Jones. That's about as introspective as he is. He's interested in this survival of an identity and he is so fixated on this identity that when it disappears or no longer has a calling card, then he says that he is somebody else. And you get this phenomenon, which is not at all always present or necessary, of forgetfulness after life. When a person (quote) dies (unquote), why, he forgets the life he has lived, if he's silly. And that's survival of identity, you see - a symbiosis.

Now, on the survival of the second dynamic, this individual is keeping a body line going or keeping a line in continuous parade, keeping it continuously created - this is a very easy one to see - babies, you know - so that he can come back and pick up another calling card that he knows how to handle. See, he's picking up another identity thing that he knows how to handle and if he keeps this line going, why, then he can always step back into the time track with an identification - simple. Simple mechanism of survival through creation.

Now, you'll find he's always trying to keep a group created one way or the other. He isn't working so hard these days on keeping mankind created or the whole species. But he isn't working too hard on it, and you only see abortive efforts to support this. You see a lot of suppression on this line, just our current state of beingness. You see a lot of suppression on any of these lines, by the way, because they always have the counter-action of creation. People don't want it created. And after it's created they not-is it.

You'll see the attempt to level racial lines and knock out racial distinctions and so forth as part of this fourth dynamic effort of creation, but at the same time man is so willing these days to kill off another segment of the human race through war and so forth that you begin to wonder if this dynamic is even functioning.

Now, survival in terms of life forms becomes very, very obvious. An individual survives because of other life forms or survives interactively with other life forms, with the greatest of ease. Eating is a very peculiar phenomenon to the Western world, or to mankind at this particular time. Things are eating.

You'll find in old Indian books - it said, "Things got very bad. The whole race went into a decline. Everything was upset. Man, in effect, had gone to hell. He had begun to eat. It was so bad that he had even ate other animals."

Well, that to us today is almost a novel look. But if you look at it you'll find that - in general, that fifth dynamic is to a large degree a consumption thing now. Man is very interested in consuming the fifth dynamic so that he can go on surviving, which is about the silliest thing you've ever wanted to see.

Now, how you can sit around and eat death all the time and expect to live, I don't know. But you go into restaurants, they put dead animals on the table. It's a fact - they do! I'm not running down eating, but I'm just showing you how these dynamics cave in at this particular time, showing you they can differ or vary in state and function. That's a survival dynamic, but the survival is sort of caved in on the first dynamic, don't you see? Socially, at this time.

Now, that sixth dynamic out there - people have stopped looking at it almost entirely. They walk on it and run into it and they study it and investigate it and so forth, but you ask most people to look at a wall and they say, "What wall?"

Now, the seventh dynamic has gotten in... totally into disrepute. Survival through the seventh dynamic - hardly anybody's doing it. And the eighth dynamic, well, that's a flip of the coin. That's about the way the thing sits at this time in this particular social strata.

Now, you can see then that the attitude toward these dynamics or the attitude on these dynamics could be different from one social period to another. Maybe in ancient India, maybe people didn't eat. If so, they had a wide-open fifth dynamic. You see? They weren't destroying the fifth dynamic. They were just letting it live and being in association with it. Now they're eating it.

So you could see there's different things, different attitudes toward these dynamics.

Now, if you can see that, you could see less easily - it's less easy to see, but still very visible - that individuals have different strengths on these dynamics, from person to person. The urge to survive, the urge to create.

Now, the way we describe this - I didn't just for nothing draw you a series of concentric circles. You've got to understand this because a little bit later on in this course, you'll be halfway around the bend if you - if you don't grasp what I'm telling you right this minute. You could invert on these dynamics. People can invert on them.

And by inversion, we mean he ceases to go out and see out plainly and starts to be totally crushed in backwards, you might say, on these. So that an individual who is attempting to destroy children or forbid sex or something along that line, we could say he's on an inverted second dynamic.

Now, you see the cycle of action operating here? All right. As long as we were going out on the straight circles, we had survival, urge toward. Now we start to collapse these things, we get destruction, urge toward. Or ceased create, urge toward.

So an individual goes this way: He starts out with a fairly unlimited view and because of the dwindling spiral, by which we mean simply an individual - the worse he gets, the more capacity he has to get worse. Get the idea? That's the dwindling spiral. The worse he gets the more capacity he has to get worse. The worser, the worser.

You break up a few ignition wires in a car and you're going to find some other ignition wires going, too, you see? You get a compounding destruction.

Now he's out here, all eight in good shape. And then he draws back to all seven in good shape, but the eighth -now, I won't try to give you the painstaking gradient scale of withdrawal on each one of these because there are many cycles of inversion here. But he will tell you, "Spirits are okay but somebody ought to kill that god."

Now, let's say he inverts just a little further. He can't reach quite so far here. And he's on the sixth. The physicist is on the sixth right now. "Physical universe? Why, that's okay. It ought to go on forever, it's a noble and great thing. But spirits? Ha! No such thing. And if there were any -hn-hn-hnn."

Now, a little further inversion: "Living things are all right, but inanimate objects - whanh." You'll find many mystics around that are exactly on that kick, exactly have that attitude. "Living things, anything alive - that's all right. But inanimate objects? Well, that's pretty bad. Somebody ought to do something about that."

Now, that's a little further inversion, isn't it? Now this individual says, "Mankind is fine. Man is noble but snakes should be slain." You see, he's standing on the fourth and trying to kill off the fifth. See that? You hear many expressions of that sort of thing.

All right. This individual says, "My particular group, who are against the drinking of tea, are perfectly all right, but all other social groups in this country ought to be kicked in the ocean. And maybe the country ought to be kicked in the ocean, too." See, he's at a narrow part of the third dynamic, looking at the other part of the third dynamic and he just can't make it, don't you see? He's fading away.

Now he says, "When it comes to the family, they're all right. But other people, such as the people of this town - oh, they're pretty bad. No, something should be done about them. They probably shouldn't all be executed at once. Maybe one a day."

You see, he's back at the second trying to destroy the third. Now the individual says, "I intend to live forever," by which he usually means a body or something, "but people who indulge in children shouldn't. Children are a very bad thing." This is more widespread than you think. There are many such "clubs," and so forth, that are just death on the second dynamic. They're on a deeper inversion yet, you see?

They're getting isolated on the dynamics, totally fixed on just one of the dynamics.

What I'm describing to you here is, the fellow usually has the rest of the dynamics intact as we go down the line here. The ancient church, for instance - there've been churches that forbid children and all kinds of things. So, "Self is all right, but children, ahh, that's a pretty dim show. There shouldn't be any children. Not really. Not really."

See, he's just sliding along the cycle of action a little bit further on each dynamic, and as he slides a little bit further along the each - on the cycle of action as these dynamics dwindle down, the dynamics get less and less real to him - the urge to survival and creation and so forth. He also at the same time has less responsibility for these dynamics, and so on.

Now, he gets worse than this. He gets worse than this. We now start in to a cycle on inversion - I'm not giving you the whole story of inversion because it's a very long one. But you can see it very plainly that as an individual fades out on the upper dynamics, why, he's more and more fixated on the lower dynamics, you see? Until we get down to an individual who falls back from the first dynamic. Now, he doesn't want to survive on the first dynamic, but children are okay. Look at these - look at these patterns of inversion here. See? Children are all right. Children are fine, but he ought to kill himself.

I'm afraid you will find the bulk of the human race sitting right there at this time. Self-destruction is almost customary, see, but some sort of sexual activity is all right, within limits.

Now we go down a little bit further along the line and we find that he is now fixed in the third dynamic, and is kicking the second and all other dynamics, you see? Now we're getting a sort of a propitiative type of inversion here, you see? Now the individual is totally a third dynamic - he is a group. He is not himself, he doesn't believe in continuations of the body line or anything of the family. But he is a group. Sometimes we find soldiers getting into this state.

Now, an individual, fixedly, can become a man only and can never have anything to do with any other type of body. Or he can become an ant only and only have to do with ant bodies - or a snake and have nothing to do with anything but snake bodies. You know, you get the idea. The fourth. He's fixed on that and all others must go.

Now we get him down to the fifth and living things. He gets a sort of a total propitiation to anything that's alive, and any other dynamic must be killed. By this time your understanding starts to get stretched as you look at this individual as a PC. Because this is about the silliest thing a fellow could say. "Life and living things are wonderful, but everybody ought to kill pigs." It just doesn't make any sense.

Well, somewhere along this line a person goes totally irrational - that is to say, he doesn't compute any longer. We see the pattern of his dwindling spiral, but we don't quite understand it unless we understand the pattern of his urges toward survival.

What are his urges toward survival?

Well, his urge toward survival is "all living things must survive." That's quite obvious

- all living things - he mustn't kill anything. You have a whole - several classes of India are in this state right now. They walk down the street and here's a cockroach running across the street. And oh, they just go almost mad because they almost stepped on a poor cockroach, you see?

And they turn right around and slay anything, actually, through carelessness. They keep nothing straight - it's not a nice, direct kill-it-off; it's just a chop-it-to-pieces sort of a thing with inattention, you know, and very covert. They can't see the dynamic, they're just going to knock it to pieces, see?

All the children can all starve to death but you mustn't eat any cows, you know? This kind of thing. Silly. If everybody's got to eat, why, then they eat. But they say, "Well, everybody can eat, but you mustn't eat certain things." And all gets all mixed up. It's very - getting very irrational when you get down this low.

Now you'll find an individual who is totally fixated on MEST and he says, "Living things must go! MEST - that's the thing." Horribly enough, most scientists calling themselves that today in the physical sciences believe this. If you talk to them they say, "A brain" - by which they mean an electronic brain - "is very superior to a human being. The human mind is susceptible to error. But a UNIVAC or an ENIAC or something like that, it's right there every time. Always accurate. MEST - that's the thing! Count on it. That's our pal; that's it. But this life business, well, the devil with that." That's how they can confront or not confront destroying so much life with weapons and why they go in for the building of weapons of this type - because living things are no good.

Now, we get down to this level and you've met people, I'm sure, who are totally involved in the world of the spirit. But living things aren't so good. And the physical universe, that's not so good either. But the spirit world that's wonderful. And their little pal that stands three feet back of their shoulder and tells them all the answers - how they can win the next lottery or pool, and gives them good luck and tells them which way to go and wakes them up in the morning and puts them to bed at night - they're usually on a total inversion. They themselves are over there.

You'll every once in a while hear somebody say this. If you - if you do very much work with exteriorization, you'll hear one of these people say, "Well, I'm over there." I don't know how "I" can be over there because the definition of "I" is here. It's the hereness of the individual. But he says, "I'm over there."

Now this individual will be totally swamped and there won't be anything real. You understand, there's nothing wrong with this attitude beyond the fact that it's a bit barmy when it excludes everything else. What I'm mainly talking about is the exclusion factor here, with total fixation on just one thing, you see? And we have no other - no other view.

"There is nothing alive but us chariot drivers" - get the idea? And chariot drivers wearing green ribbons are okay but those wearing blue ribbons should be killed, you see? And then maybe chariots are okay. They go down scale. You know, chariots are okay, but chariot drivers - they're no good. And then horses. Chariot horses are all right, and pretty soon chariot harness is all right, but horses, chariots and drivers, that's not so good. And we get a continuous fixation of attention, do you see this?

We're talking now about fixation of attention on various parts of life to the exclusion of all other parts of life. But they don't only neglect these other parts of life, they also go through a cycle of wanting them destroyed, utterly. While their attention becomes more and more fixed, these other things become less and less real. And they should be, also as another idea to them, destroyed.

Now this is what we know more or less as an inversion. An individual's on an inverted third. Well, he thinks he is - we say inverted third. He thinks he is the group. He is the group. You understand? He doesn't have a first. He's not himself. See? Has nothing to do with his family. He is a group. You get the idea?

So we get fixed beingness as we step down on - first, you see, they just fade out. The individual can't see so good. But when they start onto this next inversion, the individual becomes obsessively and only each one of the dynamics in turn. And his urge to survival is totally rationalized as that dynamic he's stuck on. That must survive - all other-that must go. It's either invisible or it must be killed. You see this?

You have to understand that because it has a great deal to do with the various mix- ups people get into. If you don't understand this when you do a Dynamic Assessment on somebody it'll be just so much bad dough to you. There'd just be a mess.

You start scouting the dynamics of this individual. Now, these dynamics are actually real functions. They are. They aren't something we just dreamed up. They are. They do exist. Urges toward survival. And we've compartmented them in this particular fashion, because people do seem to compartment them in this fashion.

Now, our attention and sets of rules and so forth on things - things - that's four divisions of universes. They're universes, you see? They're things. It's like I have four tin cans up here. But one's attitude toward those things, or one's hopes for those things, or one's intentions toward those things are expressed in the dynamics.

Now, an individual can have many intentions toward himself. He wants to create himself; he wants himself to survive, he wants himself to destroy, be destroyed or cease to be created. He has many ideas and attitudes toward himself.

And so he has toward each one of the dynamics. He wants groups to be created, he wants groups to survive, he wants groups to be destroyed, he wants them not to exist at all. See, he has different attitudes according to a cycle of action for each one of the dynamics.

Now, this makes at first glance a rather complex picture. But it's not complex. All you have to do is know these dynamics and be able to spit them out, b-r-r-r-r. What are they?

The individual; sex, children, family - second dynamic; groups, third dynamic; mankind, fourth dynamic; all living forms, fifth dynamic; physical universe - matter, energy, space and time, hence MEST - sixth dynamic; all spirits - big, small, fixed and unfixed, crazy and sane - seventh dynamic; and whatever else there is, eighth dynamic. Those are those dynamics. An urge toward survival is the keynote of a dynamic.

Now as an individual becomes more and more fixed on parts of life, more odd things start happening to his urges toward survival on these dynamics. Some very odd things begin to occur. He gets the second dynamic totally confused with the sixth dynamic. Yes. These dynamics start to identify, one with another. He cannot separate them out. He can't differentiate amongst them.

We've had several fantastic cases of this in the last couple of hundred of years in Europe: a fellow by the name of Napoleon, another fellow by the name of Hitler and so forth. If you'd run a Dynamic Assessment on these tellows you would have been - probably not surprised - but you certainly would have been edified.

The dynamics they had crossed with what dynamics - about the weirdest thing you ever saw. Napoleon's attitude toward his own family was obviously worse than his attitude toward himself. He was evidently a fixed second, with destruction the rest of the way. This individual was quite an interesting individual. Crazy as a bedbug - I don't know why they ever put him in, but there he was. Hitler - same way. And if you'd examined his dynamics you would have had a clue to his behavior.

What were his dynamics? What dynamic was he operating on? One should say, what inverted dynamic was he operating on? Stalin - look at Stalin. He was a great, imposing figure until he decided to pick up another body. This boy killed about ten million of his own people "saving Russia." That's a wonderful, wonderful thing. How could he ever reconcile this? What's logical about this? Well, it was probably very logical to him - very, very logical to him.

He killed about ten million Russians - I mean, himself; personally, you know, ordered the execution of; to "save Russia." Well, he had a hundred and ninety million to go. But he was sure working on that third, wasn't he?

This man was death to every third dynamic he had anything to do with - absolute death. Look at the original members of the committee to which he belonged. What happened to those men? Every one of them with a widely gaping slit throat.

I don't even think he was trying to put Stalin up. I don't think he looked that far. He was just death on the third dynamic. Associated with a group? He had to kill a whole group off, and he'd work on it as hard as he could work. Now, this - this gives you some sort of an evaluation - not necessarily of sanity - an evaluation of a person so that his actions could be understood or predicted.

Now, you knew what Stalin would do - if you'd looked him over carefully and found out what his intention was toward groups, you knew what he would do to almost any group that he had anything to do with. If you'd have improved the man, if you could have improved him or reached him or talked to him, it would have been rather easy. You'd have found some dynamic he wasn't crazy on.

But obviously you couldn't have talked to this man about international relations or anything else. He was crazy on the third dynamic, so anything you said to him would have come out some other way, to him. He must have been doing a terrific dub-in on the third dynamic. And yet there he was ruling Russia.

Well I don't know why man follows the insane, but you find an old shaman's rule - the shaman's call, it is called. You find in many ancient, barbaric tribes that the whole tribe does nothing in terms of leadership but follow the insane. They find somebody madly spinning that's gone utterly around the bend, they elect him to the next shaman and take his orders verbatim - which merely says that group, individual by individual, is pretty potty on the dynamics, too.

Now, looking over these dynamics we can find where an individual's thinkingness is blocked. It becomes very important to know where his thinkingness is blocked on functional creation. Creation. Where is his creatingness blocked? Because there's where he's taking no responsibility, and thus case-wise we are quite interested.

An individual who's talking about killing the third dynamic is taking no responsibility for it. What is he doing with it? Well, he's going to do something awfully irrational with it. There are some individuals who just froth at the idea of the seventh dynamic. They take no responsibility for anything on the seventh dynamic. They're just caved in on it, they froth at it. Well, that individual is not in too bad a condition because he can still sense it - and I say too bad a condition - he at least has it still in view.

What about the individual - and this is where it gets important to you as a professional auditor - where does it cease to be in view at all? Because if it ceases to be in view at all, it doesn't exist anymore, it is not viewable, a person comes up through destroying it before he starts to take responsibility for creating it, before he can live with it. So he has an awfully long way to travel when he's totally blanked out on this subject.

An individual who goes out and looks around the day will omit that dynamic from his view that he is most blunted on. You could take an individual down the street and ask him what he saw. And the odd part of it is, he will omit each part of the dynamics he's totally blocked on. He does not see them. They just disappear. It's about the wildest thing you ever saw.

You get into this in testing. We have some confrontinguess tests that I'm working on, and you would be surprised. An individual looks at a picture of a dog. He's totally blocked on the fifth dynamic, you see? Individual is practically wiped out on the fifth, particularly on dogs - that part of the fifth. He looks at this dog - it's obviously a picture of a dog and he says, "It's a cat." Well, that's pretty good because dogs are associated with cats. But what if he says it's a stalk of celery? But do you know they do it?

Now, I'm giving you your first little magnifying glass with which you can look into the minds of your fellow man. It's this dynamic, the picture of the dynamics. His urges toward survival, his responsibility for creating are all represented by these dynamics.

You'll find that his main urge toward survival is separated into eight. And you say, "Well, he has a great urge to create." Well, it has eight subdivisions. If you put a big magnifying glass on it, it would immediately break down to these eight arrows. The big arrow becomes eight little ones.

Now, by taking the problem apart we find we can confront it easily. If we just say, well, this individual destroys everything he touches. .. Well, I don't know - that's no entrance to the problem and it's too general an observation. We have to know something about the dynamics to know selectively what's right and what's wrong with him. Now, we look at the dynamics we can find out these things. We can take the problem apart enough to look at it. Now, if we can take it apart that much, we can also straighten it out.

Every once in a while you'll have a young girl that you're processing say, "Well, I felt wonderful last night, but now that I've come in today, I feel terrible!" And you say, "What happened?"

"Well, I found out as I was lying in bed that I felt wonderful. And then I began to feel terrible. And I don't know what happened."

You say, "Who did you talk to?" See, not knowing all the dynamics and not being used to handle a picture, you could make this mistake. You say, "To whom did you speak?"

"Nobody."

"Well, did your mother talk to you? Somebody invalidate your processing, something like that?"

"No, no, no. I didn't even tell anybody I was processed." You'd go on being totally baffled unless you know something about the dynamics. Who'd the girl talk to?

Herself! She's on a total kick of self - first dynamic destruction. And every time she finds out she's feeling good, she makes herself feel horrible. And it's just as easy as that. And the only thing you've got to do is stretch the dynamics out and get her some reality on the first dynamic!

And you say, "Well, obviously she's on the first dynamic because there she is." Oh, is she? You don't know that at all. There's some social machinery sitting there, but there might not be any first dynamic at all. You might be talking to the whole Prussian army! But you're certainly not talking to the first dynamic. You got the idea?

Now, as individuals create, as individuals seek to survive, they seek different forms and have different urges. Urges toward the various parts of life, concentration and fixation on these parts of life, establish to a large degree their (quote) "sensibility" or (quote) "rationality."

When a person can see all of life and see every part of life and confront any part of it, including himself, he's in terribly good shape. And to describe what happens to him as he falls away from this optimum condition and arrives where he is, is to describe where his dynamics have failed, one after the other.

And so we can understand man and so we can process him. Thank you.

Thank you.