Good evening. Very happy to see such a nice crowd here tonight. And I would like to talk to you about a subject which is of some small interest to all of us, which is relatively unimportant of course, because when one talks about important things, why then nobody can remember them. So this is very unimportant material.

It merely concerns the general state of well being of the society and the community on the points of one, miracles, and two, religion in general. This of course, you see, the talk tonight has a very small scope. And practically nothing on these subjects to talk about, I mean, a fellow could only talk for a couple of minutes on either of these subjects, so I'm going to have to stretch the talk considerably tonight, because there is no material really to cover.

You take the subject of miracles. And we find immediately that a miracle is a, well there are miracles. And do they happen or don't they happen? And, well that's a doubtful question. Well that covers that, you see? And then there's the subject of religion. And religion at large is, well there are people who go to church and people who don't go to church. And there are people who believe in god and people who don't believe in god. And there are other nations which believe in other gods, and other races which yet believe in other gods. And nobody's really solved the problem of what faith you should belong to anyhow, so the answer to that's sort of doubtful too. So we've covered the subject of religion.

Now, I've got to work now, from here on, to talk to you about something. Now it's an extremely curious thing that this thing called life, this unit which produces life can sometimes turn back on itself, and start kicking itself in the teeth. It'll give you reason as to why it does this. You know the fellow who is hitting himself on the head with a hammer, and somebody came up and said, "What are you hitting yourself on the head for?" And he said, "Well it feels so good when I stop." So of course that's sensible. That's sensible.

What we're talking about is another manifestation, which is very well known to life. Of course our business in Dianetics and Scientology is the phenomena of existence, its study in the direction of the resolution of the problems of life, and the dissemination of the data so earned.

Alright, in view of the fact that that is our legitimate subject, our study and our field, then actually the phenomena of life behavior is tonight much more important to us than the various small instances which I will bring up to show you how life can kick itself in the teeth. This is much more important to us.

Well first, is it true that life ever does start kicking back against itself? Yes this is very true. We'll take one person who is all by himself. Life is nothing if not motivated to some degree by a desire for a game. In other words, a game. Now we get more serious about it and we say, "Life is motivated by desire of something to fight." The nineteenth century psychologist, the Darwin advocate and so forth, way back a hundred years ago, the psychologist; who was in his hey day about the turn of the century; was entirely sold on the idea of the tooth and claw of existence. And that's all there was to existence, was just the tooth and claw sort of a thing. As a matter of fact, later on, after psychology had sort of tapered off in international enthusiasm, a fellow by the name of Freud came along. About sixty years ago. And he started talking about the basic and primitive instincts of man. And man, as seen by Freud, is a sort of a beast that crouches, unseen by man himself, just below man's consciousness, ready to pounce. And of course we can interpret the person that this beast is supposed to pounce upon is of course a person who doesn't believe in psychoanalysis. All things have a twist of this character.

In Dianetics and Scientology, we don't believe Dianetics and Scientology, if it doesn't work for you, why we merely call you a psychologist. This, everyone you see has a tendency of one kind or another, if people do not believe exactly the way he believes, to dream up a bunch of fancy equations or reasons to demonstrate sweepingly and devastatingly that this person, not believing, is at least evil and insane. At least that. And then they go on from there.

Well now we have, we have in life at large a consistent belief on the part of life that a sort of tooth and claw motivation is present. And if we looked at all of the regulations which we have down here in the city hall, which are contrary; you look down there and you'll find out there's a law right here in Arizona. There's a law which says, "It is contrary to public opinion to murder somebody at other hours than sunrise, and with other weapons than a .45." It says right down in the statute books. So here too they are trying, to some degree, to repress these primitive, bestial instincts of man. In fact one could say that the law books, where they apply to the criminal, are entirely and completely devoted to suppressing and keeping under control certain inevitable bestial instincts, which would rise and devour us all, unless they were suppressed. That is, actually a criminal code is devoted to that principle.

Alright, now let's take the other types of jurisprudence and we find that the codes of civil dispute are all on the basis that, if we didn't sit here as a court and figure out how man was going to talk to man, why man would tear out man's throat in no time over water, land, notes, commodities, chattel mortgages, time payments, electric bills. And so in other words, the civil court sits there as an effort to keep the individual from winding up in the criminal court. And the criminal court of course, according to the best thought on the subject, would be the inevitable place where dispute would land, unless we settle it by civil jurisprudence.

And with the various laws people can go sue people, you see? And by going to a lawyer and then letting them contact the other fellow's lawyer, you see, we now have enough vias so that it is safe to collect a note of hand, or your rent, or something like that. It's safe. And if those vias didn't exist, and as a matter of fact it is true in this society, that where those vias cease to operate, where you can no longer go to court with a note of hand and collect from somebody, when a court is not longer effective in settling these disputes, all too often it does wind up over in the criminal department. And although this makes the ammunition makers very happy, and it makes the tabloid newspapers overjoyed because it gives them copy on which again this primitive beast can feast you see, it nevertheless is considered anti social to wind up in the criminal court. It at least has, at this time, at least some small social stigma connected with it. And the people do not easily, people don't easily take this idea of somebody giving way to criminal and bestial instincts.

As a matter of fact, everywhere I look it does seem to me that man has been concentrating very hard on these criminal and bestial instincts, either in psychology, which by the way utterly disregards any possibility of studying man and studies almost exclusively rats. You see? I mean, that's much closer to the nature of man, you see, to study a rat! And that's psychology. In psychoanalysis we have this relentless search which Freud only renounced some thirty years after he began it, of trying to find the unconscious motivator back of this thing he called the sensor. We have the idea the sensor's sort of a prim old maid who sat there, in the middle of the head you see, and every time the fellow thought one of these bestial thoughts, why you know the sensor would go bip bip bip bip bip bip. And this, this theory that man worked best suppressed, however is not entirely true. But it is true that if you concentrate man's mind sufficiently upon his bestial nature, that he will become a beast. That, we know in Dianetics and Scientology, is true. That's an interesting thing, isn't it?

I mean, let's all concentrate real hard on not being a beast right now. Now let's concentrate a little bit harder on not turning around and gouging out the eyeball of your next door neighbor. Let's concentrate on keeping ourselves from doing this. Let's restrain ourselves from committing mayhem. And we can guarantee that if we do this hard enough that we'll all sooner or later commit mayhem. Alright? Because the very nature of this universe is that that which you resist you become. That's an interesting and horrible law that cropped up in Dianetics and Scientology, and explains to us completely the behavior of a psychoanalyst. And why so many psychologists squeak.

Now it is very, very true, it is very true that man has a very definite alignment with this law. That which you resist you become. And there's another little clause belongs on the bottom of it, if you lose. Let's say we're resisting a freight train. This would be the reductio ad absurdum we're resisting this freight train, and we just don't like this freight train. And we think this freight train shouldn't run past our door, and so we go and sue somebody because they continue to run this freight train too close to our front yard. And we fight this whole idea. We try to get the railroad out of there. And the court finally says, "Thou shalt permit the railroad right of way and to pass." And you lost. Now the oddity is, in human nature, that the fellow is liable to walk away from court going, "Well I'm a..." Chew, chew, chew, chew. Yeah, that's reductio ad absurdum.

Alright, we have the big bully in the neighborhood. This is the big bully, he's bigger than the other boys, but in a lower grade in school. You've heard of this character? He's much heralded in fiction, not often run into in real life. But in fiction, fiction is a legitimate world, like life isn't. So, this big bully, this big bully is there and the smaller boys in the neighborhood all try to best him, beat up on him, get him in line, and he always wins. Fort Maine. And the first thing you know, they're wearing their cap down over here, and they're chewing tobacco, and they're swearing and so forth. Now what is this manifestation? They resisted him! They lost to him. They became him.

Alright, now let's take, let's take some preclear, as we call a person in Dianetics and Scientology who is getting some processing. He's just getting his abilities picked up, and getting fixed up here and there, and getting a few bolts tightened and a few screws less loose. And we take this individual, and we actually take this individual apart and put him back together again and so forth. We will learn something very peculiar. This individual comes into the session, and he's got a bum leg. He's got a real bum leg. He can't bend this leg. He will tell you, he may tell you, "You know, I used to be able to raise this leg this high, and now I can only get it this high?" He'll tell you all sorts of oddities. But he keeps on with this. You ask him, just in the process of tightening up a few major connections, you ask him, "Did anyone in your family have any trouble with his leg?" Fellow says, "No, no nobody but my grandfather. And I don't remember much about him because he only took care of me up to the time I was fourteen. And then I don't remember too much about that because I was in the automobile accident with him when he broke his leg, and this lead to, this lead to blood poisoning. And of course they had to saw it off. And that's all I remember about him. And it's the only person I could think of off hand that every had anything wrong with his leg. But of course you're talking about a more important person, now let me see. Did I ever know anybody that really had anything wrong with his leg?" He'll just be missing this all the way across. He just doesn't see it at all. The point is that this individual is doing what we call a life continuum on his grandfather. And that's his leg.

So we, by Dianetics and Scientology processes, we orient this person with regard to life, and we put him into we could say technically, his own valence. We make him be himself, you know, instead of being grandfather. How do we do this? We find out that early in life he used to walk into his grandfather like a buzz saw. You know? His grandfather would say, "Go here," and he'd go there. His grandfather would say, "Get up," and he'd sit down. But he got over that. He got over that. First thing you know, why, when he said get up, why; when grandfather said, "Get up," he'd get up. That's all it took, you see? When grandfather said, "Sit down," he'd sit down. And after that, why things went along much better with grandfather. And of course he was alright as long as he didn't get out of line. The second he got out of line, why grandfather'd put him back in line again in a hurry. In other words, he was losing continually to grandfather. He'd resist and lose. Resist and lose. Grandfather had something happen to his leg, and so on, this individual now has a bum leg. Interesting.

Now his ulcers, or his bad heart, or his paralytic condition, or his hemorrhage or in the brain or something like that, as serious as that, will, can be traced by an individual in Dianetics and Scientology, back to one of these instances where that which he resisted and lost to he became. Just like that. An interesting phenomenon. Very interesting.

It doesn't mean, it doesn't necessarily mean by the way that you shouldn't resist. It doesn't necessarily mean that you shouldn't fight. It only means don't lose.

Alright, as we look across, as we look across this panorama of life we find organisms which have gone into a contest with various imaginary forces, or actual forces in the society. Let's take the vice squad. The vice squad. They're all sworn onto the force and so forth, and everybody certifies to their good character, and they go out and they chase young men smoking marijuana, and immorality, and peek in windows, and do various things. And they keep on working and working and working on this idea of vice, vice, suppress it, suppress it, suppress it, suppress it, keep it down, keep it down, keep it down. Where is it? See? Where is it? Where is this vice we're supposed to keep down, because we evidently can't quite lay our finger on it because we keep reading in our own papers, and we keep hearing from the chief that we are losing. All the time. There's all this tremendous vice. Juvenile delinquency. There's marijuana, there's more marijuana being sold. The chief says in the morning pep talk to the vice squad, he says, "There's more marijuana being sold today in the city of Phoenix than there was the month before you came on duty. Now how do you account for this?" They just got through, they try to point to the record and say, "Look. We have arrested six thousand eight hundred and seventy-two persons on suspicion of being viced. And where do we get this because here we have this tremendous record of arrests and suppression, and you tell us today that it's just as rampant as it ever was." Well if the person stays on a vice squad long enough and consistently loses in this fashion, the next thing you know, why he's sort of, when he's off hours he's puffing marijuana. That's a horrible fact.

Now you take a cop who is kept on the criminal division. Every large city knows this, by the way. A police officer who is kept continually in the criminal division of a city police is sooner or later at least in such a bad frame of mind that he believes everything and everybody is criminal. So they normally take this officer and they put him over in the criminal division for six months, and then they take him out of that and put him on traffic. The first twenty-four hours he's on traffic, he pulls some of the more interesting stunts, such as arresting of the mayor's wife. And he just does it all wrong and bawls out everybody, everybody's a criminal, everybody's a criminal, everybody's a criminal. We at least see him doing this, almost losing, you see? Almost losing because he's fronting something and resisting it so hard and so continuously, that he has a tendency to become of its temper. You see he doesn't become a criminal. He merely becomes of the temper of that which he resists. And then they get him out of there, and they put him over here on the traffic squad. And on the traffic squad he associates with motorists, and they're usually cheerful if somewhat sarcastic when they're given a ticket. But they don't do anything very bad to the cop. And the next thing you know, why the cop is very happy to be a somewhat disgruntled motorist. He's come up tone, you see? And, he gets way up.

Anyway, big cities know this so well that it is the routine to transfer police in this fashion. I remember one such cop was transferred to a university beat. He was taken off of the criminal division, and he'd been in the thick of it, and he was put out regulating the traffic at the cross walks where collegiates, collegians were crossing, you see? And it took four days of association with those people before he humanized. He issued tickets, tickets, tickets, tickets, tickets, first day you know? Second day tickets. The third day a ticket. And the forth day, "Let's just see if I can't stop the traffic and help you across the street, kids." And so forth. He was human. I actually remember this chap very well.

So here we are on this principle of life. Where it begins to fight something, whether real or imaginary, and where it loses against this thing, it has a tendency to become this. That's curious isn't it? You'd look, actually this requires quite a little bit of force. It doesn't mean because you don't like something that you will eventually become a garbage can sitting in the middle of the street. That's a little extreme. Well, later in life you may take up garbage collection or something. But he won't become a garbage can, you get the idea? We'd just, slight change of mind is liable to take place.

Alright. If we, in fighting this life, are such combative beings, and if it means so much to us to win and to lose, that we take always the winning valence, the winning role; you see if you lose against something that means something else won, huh? So if life is so set on winning it of course becomes the winning thing. Therefore if we permit certain things to be fought overly, and too much emphasis to be placed upon these things, if we observe somebody doing something evil and we make a tremendous smoke out of the evilness of smoking, something like this, we're liable to make ourselves sick on this subject before we get through, without affecting any change. And then, ten to twelve years later, quietly, like the marijuana cop, take up smoking. That's a fact.

If they didn't make; you know that Lucky Strike's stock would fall to nothing if parents were not so completely concerned with youth smoking. I made this actual experiment one time. Every time there was any liquor around, there were a couple of little kids around, every time there was any, a party around and there was liquor and so forth, why I would hand them the bottle. You know, by the time these kids were about fifteen that they'd, "Liquor? You mean I would be crazy enough to drink?" See they'd never been brought into a frame of mind where they resisted it. So we have to be a little bit careful about what we fight. We have to at least be in a position where we can win occasionally. And if you fight things against which you can't win, or if you fight things which don't exist anyhow, why you'll get into all sorts of interesting states of mind.

Supposing, supposing a club, supposing a club who had been founded to eradicate, entirely eradicate the rats and vermin in a neighborhood. And this club went on, and it kept fighting the rats, and it kept fighting the rats, and it kept fighting the rats, and it kept fighting the rats, and all they ever saw was just more rats. And the rats kept multiplying, and multiplying, the club kept getting in there, fighting and fighting. A very interesting thing would occur to their personal appearance. You don't believe this. The other day an entomologist came to inspect a property here, and I looked at this boy very startled. I really wasn't terribly startled because I said, "This man has been fighting bugs in Arizona." Oh, that's an interesting, interesting climate and place to fight insects, isn't it? Arizona. And I said, "This individual will have some insect characteristic. That is a cinch." I didn't expect somebody to walk in who had a narrow jaw here, and an enormous swelling forehead here, and who had curled his hair somewhat unconsciously into two antennae. But that was the individual who came there. That was he. He'd resisted them, and he's sure lost! And as a matter of fact he came and looked over the property and found where some termites were. There was a bunch of termite dust over here, and some leavings of termites over here. And he said, "Well," he says, "there's nothing much you can do about 'em. You just keep an eye on them and go in with your routine, routine exterminating. There's nothing much you can do about it." In a couple of years this individual's going to go around chewing on wood. It's a cinch. It's a cinch that he will, sooner or later, chew on wood.

Well, wherever, wherever we have a losing resistance, that is to say, we fight and we lose; well here's the most terrific example you ever saw in your life. Now although the British had a great deal to do with the whipping of Germany, although France had something to do with this, and other nations were involved in this, and although Russia at least thinks that she had something to do with Germany, do you know today that if you were to ask a German, "Look at all this rubble," you say. "Look at all the rubble in your streets." I mean there really is lots of it. Germany is in a bad way that way. Say, "Look at all this. Why don't you do something about this?" "Well you just sent over too many planes, that's all. Too many planes! Bombs, bombs, bombs, bombs, bombs, bombs." "Well why don't you clean it up?" "It killed too many people. The American air force did it, and killed too many people. You clean it up!" And you say, "Now wait a minute. The Russians had something to do with this, and the English had something to do with this, and the French had something to do with it." And they'd say, "American air force." And I don't know why they have elected the American air force in this particular role, but I do know today, I do know today that the goods on display in German stores, the prices on those goods, the method of selling them, the architecture of the stores themselves, the type of manufacture in the factories, the business communication system, USA. I mean it's just fantastic. A German probably wouldn't even recognize it, it has become so common place to him. But an American certainly recognizes it. He comes out of Belgium or Holland or France. I needn't say too much on the subject of the plumbing and the vast mechanical perfection of France. It leaves a little something to be desired. And to come out of France into Germany is something like stepping out of a completely foreign climate immediately into Ohio. Except you would say, you would say, "Thank you," to somebody and he wonders why you didn't say, "Danke schoen." It's just the slight difference of language. But they're picking that up. Too many bombs. You get the idea?

Well I wonder, I wonder then, I wonder then if organization; let's get a little more personal about this. I wonder if organizations fighting continually disease, illness, [break in the tape] mental disturbance, and I'm not now voicing something which the organizations of Dianetics and Scientology has brought forward. I am voicing something which is very old in this field. This is very old in the field of psycho somatic medicine. The leading experts in this field for twenty years have stated that seventy percent of man's ills were psycho somatically originated. In other words, head effect on the body illness. And that didn't, it didn't care whether you had arthritic deposits, it didn't matter whether you had a withered limb or anything else. It meant that their mind had something to do with this. This is an old theory. And we happen to have brought it up to a conclusion and proved it for the first time. It was not proven before, it was merely a theory. Alright, psychiatry didn't come close to it.

Now let's take a look at psychiatry, as long as I've mentioned it, and we discover this horrible fact about psychiatry. I went down to Palm Beach one time. What a terrible liability a man wishes on himself if he tries to practice in the field of the insane. That is, by the way, the actual definition of psychiatry. It is one who practices in the field of the insane. That's more or less the way they regard themselves.

Alright, how about this man? Just as you suspect, we find an enormous number of psychiatrists and psychiatric attendants who were once managing the sanitarium, now patients in it. You see that? Well that is the exact mechanism. That which they fought.

Well now if they'd gone out and fought a post, you know, and never made this post get in. You see, they'd go around with sort of at least a stiff sort of a look around their face. See, it wouldn't matter what they fought. But these men were fighting insanity. Well of course it took a lot of courage for a man to go into the field. Maybe not if he didn't know all the liabilities connected with it. But nevertheless he knew that a psychiatrist, a psycho analyst, who went into this field continually; psychology you know is just a study of the mind. Has little to do with healing. Psychiatry, psycho analysis, these were the healing fields before Dianetics and Scientology took over.

Alright, we would expect then somebody losing continually in the field of the mind, to go mad every once in a while. I turned up in the university, pardon me. The Chicago Psychometric Testing Bureau. That's right. Chicago bureau. And I had myself given, I was beginning to wonder by that time. I'd had a few too many loses. I was beginning to wonder whether or not my own nuts and bolts might not need a little bit of tightening up, so I went in there and got myself some psychometric testing. And they didn't know who I was or anything, and so I went in and I took all the tests, batteries of tests and more tests and more tests and more tests. And I read these little ink blot cards they call Rorschach, you know? And I couldn't find any small animals on them. They were blots of ink. And I kept telling the fellow it's an ink blot. He said, "Don't you see any small animals or anything?"

So anyway, we went 'round and 'round on this psychometric testing, and got all through. And he ran them through his grading machine and so forth. And he called me up and had me come up. And I said, "I want the report of these." And I had signed myself, Lafayette R. Hubbard, see? And this was about six, eight months after the release of Dianetics, the Modern Science of Mental Health, and it had been on the best seller list. But it was now quiet, you know? It was not right up there in lights. And so he said, "Well you'll have to sign for them, and you'll have to sign for this test result here, and so forth. And we'll have to send you over a specially prepared thing. Exactly where are you staying?" And I told him where I was staying, and he said, "Well write it here." So I wrote L. Ron Hubbard, such and such a hotel, and so forth, and handed it to him. He said, "Are you, are you Dianetics' Hubbard?" And I said, "Yup." Kind of embarrassedly. And he said, "But you can't be!" He says, "You're crazy!" I swear the man was about to leave the testing business. There were all of his tests there saying I was sane, you see? But Hubbard was crazy. Hubbard must be, merely because he was in the field of the mind. And yet a test said I was sane, so there was something wrong. And I think the man did, shortly afterwards, leave the testing business actually. Maybe he became a test, huh?

Well anyway, anyway, this is just a matter of; and of course in the early years of Dianetics and Scientology we were simply luckier than most. We were getting lots more results. Today our results are fairly secure. And when those results become secure I notice that people who are counseling, who are working with Dianetics and Scientology, they're getting brighter faced, and they're walking straighter, and they're talking more connectedly, and they look better, they dress better, and they're coming into better possession of themselves and life and the universe at large. This is something that you just keep seeing happen. This goes on happening rather consistently. So they must be winning.

But there was a period a couple of years ago when I knew they were losing. How did I know they were losing? They were starting to look haggard, deep circles under their eyes, and the girls were starting to look a little older, and so forth. Well they're looking younger now. It's just win and lose. That's the only thing is. If we weren't winning we'd be a mess. Well maybe we are, but we aren't as bad a mess as we were.

Well with all of that, what's this about, what's this about. I said I was going to say something about miracles. Well very strange and wonderful things occur. The one hope which had been hanging in front of man for almost two thousand years, hope of escape, hope of salvation, hope of instantaneous healing and hope of wondrous results from something, was the hope which was brought to Earth here two thousand years ago by Jesus of Nazareth. And that stands very bright, all the way along the line. It's completely we don't care whether he did a good job, whether he did a bad job, or whether it's actual or whether it's yeah well, this is all beside the point. The point is that hope had burned very bright in that particular department.

What if an organization went on losing? What if an organization supporting the work of Christ went on losing and losing and losing and losing and losing? Huh? What would it do eventually? It would tell you that there was no hope, because it had combatted continuously hopelessness, and lost. That it tried to carry this torch of hope, and at length found all too often that it did not light the darkness to which it was addressed. It would have to come along then eventually, if it were acting just on a stimulus response pattern, it would have to come along eventually and confess that there was no hope. Wouldn't it? That's what it would do eventually.

I'll just use this as an illustration of this what you resist you become, if you lose principle. It's not really the main talk of tonight's, main part of tonight's lecture. It' not that important. But it's a sad thing. It is a very sad thing to see an organization which was dedicated to inspiring hope and health and immortality in people to come out and offer one thousand dollars to anyone who could demonstrate anywhere that there was any hope. In other words, to say that it didn't exist. That there was no healing, no instantaneous or miraculous healing was possible. For an organization dedicated to the work of Christ to state, in no uncertain terms, that the last healing had been done by Christ, and that no healing had been done since. This would be a very sad thing. This organization ran in the newspapers of Phoenix this rather pathetic ad. Now you see what we're talking about? That which you resist you become, if you lose. Interesting thing.

"We, the undersigned, are committed to the proposition that miracles ceased with the death of the last apostle, and the last person upon whom an apostle had laid his hands. Not one case that; we are persuaded that there has not been, has been not one case of miraculous divine healing in more than eighteen centuries. And we believe that all claims of divine miracle working are without foundation." We're not talking today to prove that we in Dianetics and Scientology could work miracles. But just look. Look at that.

I am not really even particularly talking to the public tonight, so much as our own people. Showing you where this kind of thing can go, what can happen. It's an interesting thing to have the New Testament selectively quoted so as to prove that Christ said that there would never be any miracles. And yet they did that. And yet, we look in here in the New Testament, Saint John fourteen, verse twelve, Christ states, "Verily, verily I say unto you, he that believeth on me, the works that I shall do, shall he do also. And greater works than these shall he do, because I go unto my father." In other words, he said this work will go on. There is no definite proof one way or the other. He didn't say that the miracles were going to stop the moment that he stopped. He said quite the contrary, and yet we have an organization dedicated to the furthering of faith and hope in the community, advertising this size in the newspapers to prove that there's no sense in it. That there's no hope for it. The only thing that is significant about this is there must be some people over that need a hand. You got that? They just need a hand. That's the only thing that we can adjudicate out of this.

You get a picture where you understand something about humanity and society, you get a picture of somebody working and working, and hoping, and pleading with people, and going on working and working, with no pay, backed up very poorly. Trying to give to the hopeless. Trying to give to the sick some relief, some future, and failing. And in failure, to suddenly turn around and say, "It can't be done."

Well what is a miracle anyway? What is a miracle? The dictionary is very positive on this subject. "Miracle: Is an event or effect in the physical world deviating from the knows laws of nature or transcending our knowledge of these laws. An extra ordinary or abnormal event, brought about by super human agency." That's only the first definition. And that definition I will advise you is the official definition of the Roman Catholic Church. They gave us that definition. I don't know whether we ever took it or not, because up to that time a miracle simply meant something wonderful. That's all it meant. Something to wonder at. And that's all the root word miracle means. Something of wonder. Something to wonder at. And it says right here, "A wonder or wonderful thing. A marvel." That's the root word, miraculous. Latin, to wonder.

You mean to tell me somebody's going to come along and offer a thousand dollars to anyone who can prove there's nothing wonderful going to happen to anybody?

Super human agency. We're not concerned with a super human agency, unless we're concerned with the human being himself. And in Scientology in particular we have made a study of considerable magnitude, which does not depend, by the way, which does not depend this study, upon somebody's pipe dream. It depends actually on anything that was known and learned in psychology. Anything that was known in psycho analysis. And although I joke about these, believe me it's probably only because I am very, very much aware of our debt to these. Almost anybody kicks around mom and pop, 'til he grows up, and we're still young.

These works have been followed in this society by a wonderful thing. You wouldn't really call it a magnificent thing, but nuclear physics and anything we know about scientific methodology, which is really knowledge, and the upper echelons of mathematics, have all been discovered since Freud released his libido theory. Here is this tremendous willful science which has been laid out before man, which requires an intensely specialized study. Here is something that no psychologist could hope to ground himself in, because it takes longer to learn that than it does psychology. The scientific methodology, the mathematics, and the physical principles which underlie those things are actually undertaken by a boy in high school before he ever gets to the university. He has to be specially credited in various things in high school before they even let him into an engineering school. And he goes on for years before he ever gets his doctor degree. Well here's this tremendous wealth of information which has been lying there, almost all of it used in the field of physical science, and almost none of it being devoted to the humanities. All anyone had to do was to come along and take some part of this great wealth of knowledge which had been accumulated in the engineering sciences, and out of some sympathy or hope for man, simply apply it over here in the humanities. And he would have achieved a miracle.

So when I say we're indebted, oh I'll say we're indebted. Halley, Keppler, Nicolai Tesla, all the boys who ever were anybody in the physical sciences are owed a very great debt by Dianetics and Scientology. We are about as heavily in debt for our information as anybody could get. And if we paid them all we would be complete paupers, except maybe for a couple of funny cracks I have made during a lecture.

The organization of this material in the field of the humanities however has rendered into our hands a great many solutions. Not because man is a machine, but because we have understood at last that man is that which can create machines, and physical laws. The physical laws are created by life. Space, energy, matter, these things are evidently, actually quite obviously the product of life itself. And we've gone further than that. We have isolated that which creates these things, simply because it was clearly stated by early scientists that physics starts with the mind, because the mind has in its provence space and energy. And unless we understand space and energy, in its psychological reference, we will never understand physics. And that is all that I have tried to do.

To produce some wonderful things was very easy, because man has been working very hard. But just at the moment when we come up and are ready to say to people all these wonderful things, well somebody runs an ad.

I want to show you something here. We simply reached into the file drawers of the HASI and the HDRF, simply reached into the file drawers and pulled out this sheaf of paper. What are they? Every single sheet in this pile is a miracle. Isn't that interesting? And every one of them is sworn to. Every sheet I hold in my hands. Every one of them. And what do they consist of? Well, they consist of enough to make it go very hard on anybody who would offer a thousand dollar reward. Why didn't he offer a thousand for each one? What do these things say? "Person was wildly disoriented and acutely hysterical, body functions out of control, unable to accept responsibility, etcetera, etcetera, etcetera, etcetera. Preclear in this particular case, the patient is this case was pregnant, didn't want to have anything to do with the pregnancy, did not want it concluded or anything else, and the end result of the case was preclear was happy about the baby and wanted to do things for self without mother's supervision, and she was getting along fine." It's a miracle in anybody's classification.

Let's just look here. Honest, if I started to read you all these cases, there's many of them I haven't read. They're very fascinating. Well here's a person who couldn't walk, walked. Here's a person with a crooked spine, straight spine. Oh dear, extreme nervousness and chronic tightness across chest and back, breasts underdeveloped. Yeah, they just go on this way. Fantastic. But this is the combined work of auditors for about, I would say, for about a year, just for test cases, which have to be sent into the organization so they can get their degree.

The Pope, you know, before he can be pope has to have three miracles. So a doctor of Scientology, before he can get to be a doctor of Scientology, has to have three miracles. Has no relationship with what the Pope has to do. No relationship, because we have to get in and work on these.

Now what is a miracle? A miracle is a wondrous occurrence. And anything is wonderful in a society which has not before seen the like of it. But if we had a bunch of saints, who simply by walking down the street and patting this lame one and that blind one and so forth, just walking down the street casually, they wouldn't be miracles! Because it would be commonplace. You had a little pain in your back, you walk up the temple steps, and you drop a dollar bill in the slot, and boy says, clap, clap, "You're all set." Would that be a miracle? So there are only a few times and places when miracles can occur, and this is one of them. It is unusual for people to get well from the illnesses which are represented in that stack. Some of them impossible for people to get well.

A little four year old Mexican boy, withered arm, can't play with it. Rough time. Auditor works with him for a short time, his arm fills out, it's no longer withered. Two months afterwards he's using it very easily, playing with things. It's unusual. To bring a comparable result in the field of surgery they would have had to whittle and whittle and whittle, and, where's the arm? You get the idea?

So to bring about a complete cure on that particular ill where no cures are is a wonderful thing. And because man has not had cures possible for psycho somatic ills in the past, Dianetics and Scientology, by definition, must be wonderful things. Must be, because they do wonderful things. That is something to wonder at. We haven't had any cures for a long time, and all of a sudden we get an awful lot of cures. You know? See how that goes?

I mean the society, twenty years ago, somebody'd come along, post partum psychosis, you know? Mother hates the baby. The baby's just been born, hates the baby, hates the husband, hates everybody. There was nothing you could do for her except maybe chain her up in the mad house. Fifteen years ago the same thing. Up to just this last short span of time there was nothing you could have done for her. Now you go in and work with her for a little while, get her oriented, get her awareness up, her alertness up, and all of a sudden, "The baby's alright, my husband's alright. What are you talking about? I'm not excited, I mean, I like these things. What am I doing in here?"

Well, if it hasn't been happening, it's now miraculous. And it hasn't been happening. The one thing people have been kidded about is the fact that miracles weren't very routine. We can make them a little more routine. I think man would be a little bit better off if he had a few routine miracles happening all the time. So such actions cease to be miraculous. And my feeling is that if we work well in Dianetics and Scientology we will not, twenty years from now, be putting an ad in the paper saying, "Ten thousand dollars reward to anybody that can prove engrams exist." And what we will be doing in the society will no longer be miraculous, but will be expected and routine. That if somebody gets sick, is hopeless, unhealthy, and unhappy, that he knows exactly where to go to get some quick, fast relief from that condition. So the consensus is as far as I'm concerned, we don't want miracles, we want results such as that big stack of paper there occurring all over the society as a routine and expected occurrence. And that seems to me would be a very good thing to have happen to man right about now.

None of us are interested in making millions, actually, out of such material. None of us are going out here and trying to force people to believe and have faith in ways contrary to their own thinking. And we would just like to see man a little happier, not because he has to be, but because he can be. And because of what we know today.

So, as far as a miracle is concerned, I want to see any miracle that is in that pile there a routine occurrence in America and in the rest of the places of the world. And if we in Dianetics and Scientology keep from getting too hungry, and if we continue to do our job, and we continue to be the organization three feet in back of the society's head, not the one which occurs on its bill boards, we will achieve this sort of thing within the next twenty years. Maybe before then we'll achieve it. All depends on how well and how fast we work. But it is an attainable goal, and personally I think it's a worthwhile one, now that we're absolutely sure that twenty years from now we'll not put an ad in the paper offering a thousand dollars reward for any proof of any results from Dianetics and Scientology.

We have in man, not a bestial nature really, but a nature which becomes bestial because he detests bestiality. Maybe if we detested bestiality just a little less it would cease to exist entirely. And then somebody else would have to invent another kind of bestiality so that we could have a game.

Wherever man strives, wherever he works, whatever he does, the good he does out weighs the evil. Strange thing isn't it? The good he does out weighs the evil. The percentage in a small town may contain a large percent of evil men, but the better percent are good. So marked is that percentage that you could almost count on turning around to any casual stranger to ask for help and receive it. You can almost completely count upon that. Man is not a beast. Man is not trying to do evil. He isn't a suppressed being. He's a being that's been fighting the mysterious, the super natural, the superstitious, the evil in life, and losing too often. And where he loses you get the criminal, you get the insane.

And now with Dianetics and Scientology we have probably made it safe for a man to fight, because he can now fight those things which he considers evil, and win. And that would be the biggest single forward step that man can make, and maybe I'm very, very optimistic. I have been accused of such. But I believe that the practitioners of Dianetics and Scientology and those organizations have taken the step, and that we are on our way to making it possible for no liability to be connected with a combat with evil.

And when we’ve done that, evil is dead. So much for miracle. So much for man, we don’t condemn anyone here for putting an ad in the paper. It just makes us feel a little sad, but it gives us a bit of an occasion to stick out our own chests an crow.

Thank you.