I want to talk to you about extremely elementary processes.

I want to talk to you now about four conditions of consideration.

In view of the various factors in Scientology, we can discover that some extremely elementary processes could be designed if we would look at these upper-echelon factors.

We start out at the beginning, or anywhere along the road, with this as the highest truth: We are dealing with a static which can consider.

Now, let's look, first and foremost, at this thing called isness – reality. How much in the way of processing could you get just out of this concept: that there is such a thing as isness – an existence? How many processes could you possibly do? Well, actually, you could do a very great many.

That it can consider and then perceive what it considers makes it a space-energy-masstime production unit. That it can perceive what it considers makes this static into a space-energy-mass-and-time production unit.

But let me call your attention, very quickly and abruptly and immediately, to a very singular fact – if I have not mentioned it before – and that fact is simply this: that to give a thetan exercise in getting ideas is minimal. A thetan can always shift around his considerations one way or the other, but it depends upon the scope he is willing to shift them around on.

You see, don't ever get hung up on whether or not the actuality that is made is an actuality. This is the wrong way to approach this problem. It's the way people have been approaching this problem for so long that the problem has remained, up to this time, pretty darned abstruse.

Now, an individual on one point – that is to say, a receipt point of the communications formula – an individual standing on this receipt point would feel himself limited to the degree that he had to be on receipt point. So he would then feel that the consideration that he was on receipt point, or was being the effect of existence, would monitor his ability to make considerations. That is to say, he would not feel, then, that he was free to make any other consideration above the level of the fact that he was on receipt point. Now, all of his other considerations, then, would fall below this level.

That you can perceive something, and that you can perceive that somebody else also perceives something, qualifies only one of these conditions of existence. It qualifies only one of the conditions. That's isness. And that is reality – isness.

Now, let's take somebody who considers himself to be on cause point and solely and entirely and completely on source point – source point, cause point; receipt point, effect point. (Formula of communication: cause, distance, effect – the most elementary statement of it – involving attention and duplication.) And we would discover that if an individual was monitoring himself with one basic consideration, his consideration would then fall below, and his ability to change his mind would then fall below, that basic consideration.

Now, that you simply say something is there and then perceive that it is there means, simply, that you have put something there and perceived that it is there; that's what it means. But that is no less an isness. That nobody is there to agree with you at the time you do this does not reduce the fact that you have created an isness. It is an isness. It exists. It exists. Not just for you. I mean, it just exists, you see?

Basic consideration could be "I am on an effect point"; that is, "I am being the effect of many flows and messages and that sort of thing, and this is very bad." Now his considerations are various.

Now, if you were to now desire that that persisted, you would then have to go through a certain mechanical step: you would have to make sure that you did not perfectly duplicate it. That is, create it again in the same time, in the same space, with the same mass and the same energy, because it would no longer be there.

Let's take this most basic consideration: "I must get off this point." You see, "I am on this effect point and I do not like this." Therefore, he makes the consideration that he must get off of this point.

But what have you done, really, when you have done that? You've just taken a thorough look. And what you create will vanish if you simply look at it, unless you pull this trick: unless you pull the trick that it is alterable and that you have altered it.

Well, what is monitoring the consideration that he must get off the point? The fact that he's on it, of course. You see?

Now, if you say you have altered it and now that you have forgotten the exact instant it was made and the character of it, it of course, then, can persist. Because you can look at it all you please with your first look, you might say, and it won't vanish. Don't look at it, however, with your second look, because it'll be gone. Again, you will have duplicated it – a perfect duplicate.

All right. Now let's take it reverse-end-to, and let's get an individual who finds himself on source point. This individual is on source point and there he sits on source point and he's being cause: he's being the source of the impulses or particles which are going across the distance and hitting effect points. Well, this individual is saying, "Now I mustn't cause anything bad. I must cause only good things. And I must do this and that for people," or "I must do this and that for this or for that," or something of this sort, you see?

The definition of a perfect duplicate is creating a thing again in its same time, in its same space, with its same energy, mass, motion or continuance. Now, that's a perfect duplicate. For instance, if we looked here at the front of the room, saw an object, we would simply have to look at it and conceive ourselves to have made its exact duplicate or counterpart, which is to say, conceive ourselves to have made it. Just conceive ourselves as creating it, in other words – just no more and no less than that. And, of course, it would get rather thin. But to some who are having a rough time with conditions of existence, it will get brighter and brighter and brighter and then get thinner and thinner and thinner. And it'll disappear for one. This is a curious thing, but it is immediately subjected to and can be subjected to a very exacting proof.

And what is this host of considerations being monitored by? Of course, that he is on a cause point; he's on a source point of a communication – synonymous here: cause and source, effect and receipt – naturally.

All right. Now, let's look at this very carefully and let's look at what reality is. Reality is a postulated reality. Reality does not have to persist to be a reality. The condition of reality is simply isness. That is the total condition of reality.

All right. Now, if he discovers himself suddenly on the receipt point of something, this fellow is really dismayed. You get the dismay? His basic consideration is that he's being cause point, and yet all of a sudden he receives something – oooh! Now, that would be a breakdown – basically and primarily – would be a breakdown of his isness; his reality, a breakdown of his isness.

Now we get a more complex reality when we enter into the formula of communication. Because this takes somebody else. We have to say we are somebody else, now, viewing this and that we don't know when it was made or where it was made to get a persistence of the object for that somebody else.

He can then have a break of reality only to the degree that other-determinism brings into question the postulate on which he is operating. See, he can have a break of reality only to the degree that other-determined hammer-pound brings about an invalidation of the postulate on which he's basically running. He says, "I'm cause and I'm being a good fellow and I'm doing this and doing that," and all of a sudden he gets jailed. My, this is upsetting! But what is his basic consideration? That he is occupying a cause point.

But let us say we just, more or less accidentally, go into communication with somebody else, and we have an argument – that is to say, chitter-chatter back and forth – about what this thing is. If that other person perfectly duplicates exactly what we have created, it will again disappear. It doesn't matter, really, who created it; he only has to assume that he created it for it to disappear for him. In other words, he has to duplicate it in its same space, same energy, same mass, at the same instant it was created and it'll disappear for him.

Now, let's take this in a very minor fashion and let's take somebody who has superparalysis of the medulla oblongata or some very, very serious ill, such as entire closure of the pocketbook. And we find him trying to change this condition. Now we've entered into another field. See? We've entered into not-isness and then we've entered into alter-isness, you see? Now, he has this terrible ill. He has this mental difficulty. He has some other difficulty or other and he now says, "It mustn't exist." That's his statement there. "It mustn't exist." And his next statement after that: he said, "All right, don't exist!" Grrrr.

So you and he had better alter this thing which you made so that you both can perceive it. And then we get what is known as an agreed-upon reality, and that is an isness with agreement.

Well, what do you know? It keeps on existing. Well, "All right," he says, "I'll change it on a gradient scale. I'll chip away at the corners of it," and so forth. Well, he'll at length decide he can't do anything about it.

Now actually, the word reality itself is commonly accepted to mean "that which we perceive." Now, this, then, is the real definition for a reality – the one that is commonly used – and that would be an agreed-upon isness. An agreed-upon isness – that would be reality.

One of the actions that he would finally do would be to draw a black curtain over the thing – that's one of the basic actions on this. He says," Now, look. I can't change it at all." He's trying to affect not-isness by using alter-isness. See? Not-isness would not take place by a postulate, he discovered – or thought he discovered – so the basic thing he must do immediately then is to start changing it on a gradient scale, which is to say, alter-isness. And it just stays right there. And he is already running on a failed postulate of not-isness.

All right. So much for that.

So what's his activity of change?

We have another condition. A not-isness is a protest. The common practice of existence, of course, is to try to banish an isness by using it to destroy itself. They take a mock-up of some kind or another, such as a building or something of the sort, and they try to destroy it by blowing it down with dynamite or doing something like that. (I mean, it's a very practical application, this material I'm giving you. It isn't esoteric; it doesn't particularly apply to the engram bank. This is just existence.)

His activity of change is then proceeding from the basic postulate that it must not be, which is proceeding from another basic postulate that it is, which is proceeding from the basic postulate that he's there in the first place (you see that?), which is proceeding from the basic postulate that there must be a "there" for him to be at.

All right. Is can be translated quite generally as "existence."

So we trace back these basic postulates and we discover a little rule here. And this little rule is that an individual has a condition and the condition continues to exist as long as the individual has a condition.

All right. We get a not-isness being enforced upon an isness by the quality of the isness itself or by a new postulate by which the individual is saying "It's not there."

Now, that sounds like an idiotic little rule, but it's a very, very true little rule. It'll continue as long as he has a condition.

Now, this new postulate does not pattern the mechanics of the creation of the isness. See, the new postulate by which you simply say, "It's not there," doesn't pattern itself with the exact time of creation, the exact space, the exact continuance – same mass, same space, same time – and as a consequence, we say, "All right. It's not there." It will probably dim down for you, but you have to do something else: you have to put a black screen up or push it away or chew it up or do something to it here rather than giving it a perfect duplicate (which we'll get to in a moment). But we do something else here. We say," It's not there." And that's notisness. We say something doesn't exist which we know darn well does exist. See?

Well, why does he have a condition? He must have a postulate about the condition before he has the condition. Right? So there's a more basic postulate every time you find such a condition.

Now, you have to know something darn well does exist before you can try to postulate it out of existence and thus create a not-isness.

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

Now, the definition of not-isness would be, simply, a definition of "trying to create out of existence, by postulate or force, something which one knows priorly exists." One is trying to talk against his own agreements and postulates with his new postulate or is trying to spray down something with the force of other isnesses in order to cause a cessation of the isness he objects to. And this is the handling of mass to handle mass, of force to handle force and is definitely and positively wrong if you ever want to destroy anything. That is not the way to go about destroying something; that is the way to destroy yourself, which is why nations engage in it. Force versus force.

Now, you're all too prone to look at existence and say," Well, there's existence there, and now we'll make some postulates." No, this is not quite the direction that we're drifting. You'd have to make the postulates to have existence there so that you could make some postulates to recover from having the existence there.

We see a very badly misunderstood rendition of this in early Christian times with the introduction of the idea that if you were hit you should turn the other cheek. Well, that's a very, very bad thing to do. Now, the truth of the matter is, if it were rendered this wise, it would have made much more sense: When you encountered force, don't apply more and new force to conquer the force which has been exerted, because if you do, you will then be left with a chaos of force. And pretty soon you won't be able to trace anything through this chaos of force, you see? So "turn the other cheek" is actually a very workable situation if it's simply translated to mean force must not be used to combat force.

Let's get back to this isness. A condition has to be postulated before it can be unpostulated. That's right, isn't it? Well, so that any condition to have any existence or persistence must be based on time of some sort. Well, therefore, there must be a time postulate. And we find out that an individual doesn't have any time unless he continues to postulate it. An individual ceases to have time to the degree that he ceases to postulate it.

Now, the way to properly handle such a situation is just to duplicate it perfectly.

Now, when I say "cease to postulate time," I don't want you for a moment to get the idea that there's any witchcraft involved, that you have to go out with spider webs and mix them up with four quarts of morning sunlight and stir them all up with a whisper. There's no witchcraft involved in making this postulate. It's simply this kind of a postulate: "Continue." Just get the notion of continuing something and you will have a time continuum.

All right. Now let's go into this business of a perfect duplicate. A perfect duplicate, again, is, you might say, creating the thing once more in the same time, in the same space, with the same energy and the same mass. A perfect duplicate is not made by mocking the thing up alongside of itself. That is a copy or, more technically, a facsimile, a made facsimile.

Now, you could get that notion right now. Just sort of get an idea of a little piece of space out in front of you there and you have the notion "Continue" about this little piece of space. All right. That's making time. You've made time. That's all the postulate there is. There isn't even the words "Now I am going to make some time and I am going to cause the time to persist and continue." No, it's just urn-mmm. You see, you can do anything.

Copy and facsimile, by the way, are the same words. But a facsimile we conceive to be a picture which was taken of the physical universe. And a copy would be something that a thetan, on his own volition, simply made of an object in the physical universe with full knowingness. In other words, he copied it – he knows he's copying it. A facsimile can be made without one's knowledge by a machine or the body or something of that character.

All right. Now this time continuum is a tremendously interesting thing, particularly in view of the fact that so many people have agreed upon it. But their apparent agreement with it leads them to depend upon other people finally to carry on the agreement while they just sit there. And what do you know? Eventually they just sit there!

All right. This is a perfect duplicate, mechanically. But it is more important to recognize it in the terms of our four categories of existence. It's as-isness. If we can recognize the total as-isness of anything, it will vanish. Sometimes if it had many component parts, we would have to recognize the total as-isness as including the as-isness of each component part of it.

Now, you'll find many a boy who's having a bad time simply sitting at home in his bedroom – just sitting there. What's he stopped doing? Well, he couldn't have any motion, he says.

Now, in that lies the secret of destroying actual matter. And actual matter can be destroyed by a thetan if he is willing to include in the as-isness – which he is now postulating toward any object which exists (toward any isness) – the as-isness of each component part.

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

Now, let's look at that very rapidly and recognize here that a thetan created a mock-up and this mock-up was agreed upon very widely, and another process, alter-ism, which we'll go into in a moment, was addressed to it and it became more and more solid and more and more solid.

If you could just ask such a person to go out and trim the hedge – just no more, no less – just tell him to go out and trim the hedge; if you ask him to go out and put a piece of chalk on the sidewalk all the way around the block, every five feet, you would see considerable recovery in his case.

And then one day somebody cut it in half and dragged part of it up the hill to make somebody's doorstep. And that's already, you see, out of location. Same place is part of this mock-up – same space, same place. So it's already been removed from the place it was mocked up, you see, and it's been moved up to the top of the hill. Now it's making somebody's doorstep. Now, those people themselves don't quite remember where the doorstep came from, if asked suddenly, but after a while these houses up there – and, by the way, just mock-ups like everything else – are torn down or something, and somebody picks up this doorstep and chews it up for road ballast; throws it out in the road to be used for road. And they make a road with it and it just runs just fine. Well, this is alongside of some wharves, and one day, why, the road is no longer being used – they now have a big, long steel pier or something that comes out there. And somebody uses a steam shovel to pick up a whole bunch of rocks and gravel and dump them into the hold of a ship which is going to South Africa or something of the sort, and it takes it down there. And they unload this ballast, and the natives use it to gravel the garden or something, and at length, why, there's a volcanic explosion; it's buried under twelve feet of lava.

Why? Well, he knows that he'd have to go all the way around the block or he knows that he would have to finish trimming the hedge. See? Or he would have to come around to his door again, you see, on the block, or come around to the other side of the yard. In other words, he can continue to postulate a time continuum against the objects which are already there.

And time marches on, in other words. And this thing is getting more and more remote from its agreed-upon original position, much less its postulated moment – the moment it was postulated as related to the time span of the people who were agreeing upon it. You see, they've agreed upon a time span, so this thing is aging. And they agreed upon this space too, and it's getting moved around in this space. And here, atom by atom, as the aeons roll along, this object, which was part of an original mock-up, is now distributed all over the place.

Now, you could just say to this fellow, "All right. Now get the idea of moving this dish. Now move it." Now get the idea of moving this dish again. Get the position you're going to move it to, now. Now move it." "Now get the idea of moving this dish. Now get the place you're going to move it to, and move it."

It'd be fairly hard to trace unless you suddenly took a good look at it and sort of ask it, or located it easily.

Hard as it might seem for some people to conceive, an individual can be made violently ill with this. Why? What's kicking back there? The thetan can't get that sick, certainly. Well, this individual's agreement with the body – he is the body, the body is himself, therefore, everything that happens to the body is what happens to himself and everything that happens to himself is what happens to the body. In other words, he's in a superidentification.

Now, conservation of energy blows up if anything is created in the same time and space. In view of the fact that the time itself is a postulate, it's very easy to reassume the first time of anything. Just like you ask a person in Dianetics to go back to the moment when. Well, he could reassume the time. And if you would also ask him to go to the moment when and the place where – if we had just added that – and then said, "Okay. Now, duplicate it with its own energy," why, it would have blown up. And this, by the way, runs out engrams and it blows up engrams like mad. It is not a process that we would use today, particularly, but it's a process that you should know about.

What postulate is this individual already riding with?

So a person, to create an as-isness, would have to create the as-isness of the object itself and all of its parts. And only at that moment would he escape the law of conservation of energy.

Now, let's take a look at isness. He has to conceive that he has a body before he can recover from one.

Conservation of energy depends upon the chaos of all parts of all things being mixed up with all the parts of all the things. In other words, we couldn't have any conservation of energy unless we were all completely uncertain as to where this atom or that atom originated. And if we were totally uncertain as to the original creation spot in the space of the atom, molecule, proton, whatever, if we were to remain totally ignorant we, of course, could not destroy it, because force will not destroy it. Force will not destroy anything made of force.

Let's get this salient and horrible fact, that this whole thing is monitored by isness, no matter how much not-isness. You see, not-isness is always pursuant to isness. No matter how much alter-isness that takes place… You see, you've got an as-isness, then alter-isness has to take place to get an isness. Well, if you have any isness persisting on a continuum – and that is our basic definition of isness. Isness is something that is persisting. As-isness is something that is just postulated or just being duplicated, you see?

And in view of the fact that you'd have to make as many as-isnesses as there are the atoms in the object, why, it looks awfully complex, unless you could span your attention that wide and that fast. And of course, at that moment, why, it would blow up.

As-isness, that's just no alteration taking place, and as-isness contains no life continuum, no time continuum, nothing! See? It'll just go anytime you postulate a perfect duplicate for anything – same space, same object, same time-boom! If you postulated it all the way through without any limiter postulate hanging around at all, it would just be gone, and that's all there is to it. It'd be gone for everybody else too.

Therefore, conservation of energy is exceeded. It itself is a consideration.

This isness is your monitoring postulate.

Now, we've taken care of as-isness by this mechanics of a perfect duplicate. As-isness would be the condition created again in the same time, in the same space (same place), with the same energy and the same mass, the same motion, in the same time continuum.

An individual couldn't possibly get into trouble with as-isness, except if you consider losing everything trouble. But it would be things that he was losing which he either didn't want or had just postulated into existence. In other words, as-isness is an exact duplication or an exact creation. All as-isness is doing is merely accepting the responsibility for having created it, and anybody can accept the responsibility for anything. That's all as-isness is when it operates as a perfect duplicate.

The same time continuum is only incidentally important. It comes up as importance when you're crossing between universes. And particles do not cross between universes. A particle is only as good as it is riding on its own time continuum. You destroy the time continuum and, of course, no activity can take place from that moment forward. That's completely aside from this. I mean, here's group A and they made a set of postulates which gives them certain energy and mass, and over here is group B and they make a certain set of postulates. Unless group A and group B get together and mutually agree to accept each other's masses, why, you just would never get to a point where the mass created by group A and the mass created by group B would interchange. Somebody has to be around, always, who was part and parcel of the creation of the mass looked at, at least by agreement. See, he has to be around, at least by agreement. And we get a time continuum. We get a continuous consciousness.

There's two kinds of as-isness: there's the as-isness, you postulate it in the space and time; you know, you postulate it right there where it exists. And the other one is, the as-isness where you re-postulate it; you see, you just postulate it again. The object already exists. There is an isness being approximated as an as-isness and it becomes an "as-is-that-isn't"; it becomes, then, a not-isness.

Now, it's this thing that they talk about when they talk about cosmic consciousness, which is a very, very fancy word for saying "Well, we've all been here for a long time." We could translate it much more intelligibly that way.

If you just created it as an as-isness, unless you altered it rapidly, you would get a notisness. And if you exactly approximated an isness as an as-isness, you would again get the same result. You got the same result both times – not-isness.

All right. Now, let's take this as-isness and let's discover that if a thing will disappear, if a mock-up will disappear – and that too can be subjected to proof very easily – if a mock-up can disappear simply by creating it in the same time, in the same space, with the same energy and same mass (in other words, just repeat the postulate, you might say), if it'd disappear the second you applied as-isness, then people start avoiding as-isness in order to have an isness. And that is done by alter-isness.

As-isness, perfectly done, if not followed by alter-isness becomes a not-isness, quickly and immediately – but right now.

We have to change the character of something; we have to lie about it for it to exist. And so we get any universe being a universe of lies. Then when this universe of lies compels you to tell its truth, we can get very confused. We go back in history, we find people on every hand telling us "Well, maybe there was such a person as Christ and maybe there wasn't, and maybe he wrote this and maybe he didn't, and maybe the material came from there and it came from there" and boy, are they giving him survival.

Now, you've had that experience in knocking out engrams, facsimiles and so forth. It hasn't occurred to anybody yet, fortunately, to simply exactly approximate the body. Treat the body as an as-isness and go your way. Well, you say, well, it's got a lot of facsimiles and so forth. All right. Treat them as the same as-isness, all in one operation – boom.

Why? Survival itself is dependent upon alter-isness – a-1-t-e-r. Alter-isness. In order to get an as-isness to persist, it is absolutely necessary, then, that its moment of creation be masked. Its moment, space, mass and energy, if duplicated, would cause that to cease to exist. The recognition of as-isness will bring about a noneness – bring about a disappearance. In other words, a return to basic postulate. See? You'd have to make the postulate all over again, and then to get it to exist any further, why, you would then have to go forward and change it in such a way that people would not actually be able to recognize its source at all. You'd just have to obscure the devil out of the source in order to get a persistence. You see that? You'd have to say it came from somewhere else, by somebody else.

But of course you had to assume you had a body before you could possibly treat it with an as-isness.

Now, you see, people have done this with such things as Dianetics. The last rave I read on this subject claimed that it was really invented in the late part of the eighteenth century by a guy by the name of Hickelhauser or Persilhozer or something. This is a fact. I mean, here we had something which could be un-mocked very easily because it was set up to be unmocked – see, just set up to unmock. Very, very easy to simply say that its as-isness was such-and-so and so-and-so, and it would have practically disappeared if you'd continued to assert that its as-isness was what its as-isness was.

Now, existence goes this way: there is an isness. And then the individual – and this is the only error you could make, and this is another method, slightly, of getting a continuation, because it is an alter-isness. You see? There is an alter-isness right there between isness and not-isness. The second you say, "There it is. Now I don't want it and it doesn't exist," you see, you've postulated that you're changing it. But it is a very abrupt and particular kind of isness, is not-isness.

In order to get a persistence of it, of any kind, we would have had to have done something very strange and peculiar: we would have had to have altered it, we would have had to have entered the practice of alter-isness. Now, we begin alter-isness and we have the thing persisting. Something will persist, then, only so long as it is not perfectly duplicated – which is to say, its as-isness isn't recognized. You see that? So that if we try to alter something bad, we'll make it persist, one way or the other.

And instead of following isnesses with not-isnesses, we followed them with asisnesses, nobody could ever possibly get into any trouble. The way you get into trouble is to follow an isness with a blunt, thud, not-isness. You say," There it is. I don't want it. It isn't." Oh-oh. Oh, oh, oh, oh, oh!

But don't think that if you're going to alter something just as-is we will get an isness. Anytime we practice alter-isness on anything, what do you know? We will get an isness, whether it's bad or good, beautiful or ugly. Whenever we practice alter-isness, we are going to, then, get a persistence of the condition.

Now, what's the difference between these two operations? Very interesting difference. You've got an isness. Here's an ashtray. You don't want the ashtray anymore. One operation – a correct one, as far as you're concerned, if you just really didn't want it anymore – would be simply do an as-isness. You know, as-isness, perfect duplicate. Boom! – gone. See, you haven't got an ashtray anymore. Certainly you haven't got one.

Now, this is about the highest common denominator that you could talk about this on. So that if you knew this data you could, however, practice alter-isness. Oh ho! If we just took an ax and took a long, sharp heave and blew the whole thing up in smoke – bang! Ax blade went all the way through.

This baffles people when you're running perfect duplication on Opening Procedure by Duplication, and you include in it the step "Make a perfect duplicate of it." The thing disappears if they're going real good. Then they're asked to come back to it and pick it up, and this seems to be an invalidation. It isn't invalidation, because they're in agreement with the auditor and the auditor has repostulated it into existence. So they actually, by just saying, "All right" and walking back to it again, they have to postulate it into existence to pick it back up again, and they miss that step.

If you know that life is basically a consideration of a static which is not located in time, space, which has no mass, energy or wavelength, then, if you know also that as-isness is a condition which will unmock or disappear; that you have to practice alter-isness in order to get an isness; that after an isness has occurred, the mechanism of handling it is to postulate a not-isness, or use force to bring about a not-isness, and that any further alter-isness practiced on it will only continue to create an isness of this new condition, and that every new isness is going to be met by the postulated or force-handled not-isness, and that every not-isness is going to be followed by an alter-isness which is going to result in a persistence of what we now have – we begin to see, after a while, that there was no way out of this giddy little maze of mirrors except this recognition that we have a static that can consider, and the pattern by which we arrived at what we call reality, solidity and so forth is contained in these four conditions.

So in running Opening Procedure by Duplication, you would have to say, "All right. Now, consider a book is over there." "Now walk over to it." "Now pick it up," and so forth – weight, color and get a description. "All right. Now make a perfect duplicate of it" or "Put it down. Make a perfect duplicate of it." "Now walk away from it."

The cycle of existence is, then, for a static to consider an isness as an as-isness. See? It just says "There is." That's as-isness. And then to alter the as-isness, even to his own recognition, and obscure his knowingness as to that as-isness to procure an isness. That having procured an isness, he usually can be counted upon, sooner or later, to practice a not-isness. And not liking the results, since what he – the isness he was contesting, you see, doesn't disappear. It simply hangs up and he gets unhappy about it, you see? He now would practice a new alterisness – which would get a confirmation of the not-isness he now has – which would then persist. And we find out that life can enter itself upon a very, very dizzy cycle. The new isness is treated with an alter-isness, is followed by a not-isness and is followed again by a new condition, which is persisting – a new isness. And so we get this back and forth and seesawing around.

Well, you tell an individual to walk away from it, he's just as-isness'd it. See? It's gone.

Now, this depends upon a basic postulate that we agree that things proceed in a fairly orderly fashion or a uniform rate of spacing or at speed or at tolerance or something of the sort. Time has to be entered in there. And we must have had a postulate right in there ahead of all of these isnesses that would determine whens. And in the absence of that one, you'd got no time continuum, so there'd never been any such thing as a persistence. So time fits right in there.

You'd say instead, "Walk over to the other book." Now, when he finished that, when it comes to this first book, "Now consider there is a book over there." "Now walk over to it and pick it up and make a perfect duplicate." Of course, it's gone again.

Now, do you see this progress of these various conditions?

This invalidative factor of agreement is that for you it's gone and for somebody else it's still there, finds agreement. Your willingness to be a good fellow, which postulate you are also running on, lets the other fellow put it back there again. So an individual can get upset about as-isness. Now, this just isn't auditing, this is in living. You say that car isn't there anymore and then your wife keeps bawling you out because that car is still sitting out there – mass of junk. Well, you've decided it wasn't there anymore. To heck with it. And she wants it moved! Well, you listen to this for awhile and you finally come off the postulate, and postulate that there is an isness out there and go do something about it, you see? Then you have to use action. Well, if you could just ask her to just look at it, make a perfect duplicate of it, then you'd both be happy. Then maybe the neighbors would complain. Well, instead of going into terrific agreement with these neighbors, and so forth, you just have them come over and make an as-isness of the thing. They wouldn't see the car anymore either.

I think that the problem of existence now narrows down just to this: an examination of the actual agreements of time to blow all the conditions of isnesses. But the agreements as to time itself are conditional upon what was created in the time stream, and we get basic postulates in there, resistant to all effects, as being time itself. Resistance to all effects.

In other words, we would keep this up until anybody who had a basic vested interest in agreeing with the car had finally seen – and actually this would be the long way around. These individuals that are doing this, by the way, all consider themselves to be occupying a finite point of individuality and existence, you see? And they won't take the responsibility for every other person's consideration. To make a thing really disappear, you just have to take the responsibility for every viewpoint in the whole universe and say "As-is" – different operation.

Well, anyway, these are the four conditions of isnesses and the various definitions which accompany them and will explain any manifestation of life, human behavior, matter, space or time.

But to follow an isness with an as-isness brings you into an actual not-isness – thing doesn't exist; an actual not-isness. But if you just postulate against this thing that it doesn't exist – and you've said a not-isness right here, you know; you didn't do an as-isness – you've done what? You have refused the responsibility for having created it and you have said, "Somebody else creates it and I don't want it." You've said "somebody else." You've postulated the existence of somebody else with regard to this thing, and you've said, "Another determinism is placing this thing before me and therefore I don't want it, so therefore I'm going to say that it isn't but it really belongs to somebody else."

We have to postulate another determinism, which is to say, refute the responsibility for having created the object, before you can get such an appearance as a not-isness.

Now, an individual can fail utterly. There's the Empire State Building, and he says," It isn't architecturally sound. It doesn't exist as far as I'm concerned." He's trying to postulate a not-isness; he's trying to make it unreal. He has to postulate right along with this that somebody else created the Empire State Building to get what we consider unreality or the manifestation of unreality. See? And the case which gets these unrealities is handling life on this basis: "Everybody else put it there and created it, and I really don't dare interfere with any determinism on their part, so I'll just kind of dim it down a little bit. I'll say it's not there."

He goes rushing down a mountainside in a car that has the brakes burned out on [it], and there's a big boulder right down at the bottom of the hill, and he runs right straight into this big boulder – crash! – and just before he hits, you can always find him postulating this: "It's not there and I'm not here." Crush!

Only, you see, he doesn't do an as-isness. He doesn't say "I'm in a car rushing down the mountainside. I have the responsibility…" – you know, just this feeling; you wouldn't say all these words: "In a car rushing down a mountainside and all these people are in this car, and I'm in this car too; and there's a boulder there and the car is going to hit the boulder." Asis! – bing! No car, no boulder, no mountainside, no people. It would happen, even before he hit the boulder. See? Something would happen at this point.

This is a very curious lot of phenomena that we're fooling around with here, and of course, we have no serious intent with this phenomena, which is a fortunate thing. Otherwise, somebody realizing exactly how this is done would sooner or later, maybe, unmock the Republican Party or Russia – leave a hole. And of course to do that you would have to accept the viewpoint of two hundred million Russians or something like that. You see? And you could unmock Russia if you did that. But you'd have to take full responsibility.

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

Now, the physical universe, as we look at it right around us here, is an isness for one reason only: we all agree that somebody else created it. Whether that is God or Mubjub or Bill, we agree that somebody else brought these conditions into existence. And as long as we are totally agreed upon this, boy, have we got everything solid. And the moment when we agree otherwise and we say, "Well, we made it," then it starts to get thin. Now, this will worry a preclear. It's just as if he feels he could never make another one. It'll get thin for him.

In the processing of reality, if you just handled isness all by itself, you would just have an individual start to look at what he considers to exist. And we would take the most solid manifestation of that and that would be the space in the vicinity, the walls in the vicinity, so on. That would be the most elementary process that we could do. We just start spotting spaces and walls – just that, no more. And we just keep spotting them and spotting them and spotting them. And let what happens happen. That's all – just let what happens happen. Just ask the individual to keep on spotting things. Very permissive, you see?

Now, supposing he kept on looking at them with his physical vision. We find out that he would get up to a certain level and then he'd start to have body somatics. Because making the body do this continually and so forth is actually processing a reality vaguely in the direction of an as-isness. See, it's not bluntly or sharply in the direction of as-isness, it's just asking him to process it a little bit in that direction. "Let's just take these walls as you find them." You know? "Let's take the spaces around here just as you see them." In other words, "Let's look at another spot and let's look at another spot and let's look at another spot. Let's just take these things as you see them." And of course after a while the walls are going to get brighter and brighter and brighter and brighter and brighter and brighter and bri… and duller and duller and duller and duller and duller and then gone.

Well, when they get bright, bright, bright, bright, bright, that's all right: the body will still feel pretty good. But when it starts getting dull, dull, dull, du… thin, thin, thin, the body doesn't like this; it does not think this is the best thing to do. It would not recommend this as subject matter for an article in Bernarr MacFadden's magazines. Because it knows it'll fall if it stands in space.

So therefore this very, very simple process would not necessarily have to be completed simply by remedying havingness, but just by getting the fellow to close his eyes and spot anything he could see, no matter how vaguely, as a thetan. Just spot anything he sees. If he sees a nothingness, okay; if he sees a somethingness, okay. Just get him to spot it. We don't care what he sees. We might indicate various directions, but we would make a very bad mistake if we indicated them as body directions – on your right, on your left, above your head. Oh, no. No, no. We just ask him to look around, and what he sees, "Spot a couple of spots on it." "Now, did you do that? "Now, something else: "Spot a couple of more spots on that."

Well, we know already, if we've run it permissively in the environment, he's had to point them out and walk around to them, he will obey orders. Now that we've got him to a point where he will obey orders on this subject, we can trust him to close his eyes and spot spots or spot spaces or spot anything he wants to spot with his eyes closed. And we just simply keep on spotting them.

And that would be the most elementary process there is in Scientology.