How are you this evening?

Audience: Fine, How are you?

Oh, I'm alive.

Male voice: That's good.

This evening I would like to talk to you about superstition and things that go boomp in the night. In other words, I want to talk to you about para-Scientology.

Under no circumstances do I wish you to confuse this with Scientology.

It's quite amusing that a lot of people think that the material in para-Scientology is the material of Scientology, and this is not true. This is something like saying: the material in metaphysics is the material of physics.

Metaphysics means after physics. It was originally a class which was held right after the natural philosophy class. And they went to the physics class and then they went upstairs to the natural – the unnatural philosophy class. And it was called metaphysics simply because it was what you studied after physics. And that's all there is between those two.

Now, psychology got into trouble a great many years ago – and never got out of it. People wonder, by the way, why I knock psychology. And my philosophy is why not kick a dog when it's down?

So the boys in psychology got into trouble because they kept running into phenomena occasionally which didn't fit in their textbooks. And they kept running into this and they'd run into that and they'd say, "Oh, no! No, that doesn't sit with our latest theory so we'll put it over there." And then, "That doesn't fit with our latest theory either so we put it over there. And now here we go down-uh-well ... Huhhhh!"

"And now, we all know that man is a beast – beast who is governed by anger and sex impulses" – quote from the last Look magazine. Psychology: "Man is a beast governed by anger and sex impulses and ..." Where the hell did that fact come from? Throw that over there. Man is this beast governed by anger and sex impulses and the only thing you can really do to man, is things you can do to him. And if anybody disbelieves this, he'll flunk.

You get the idea. And then they go along with this happy philosophy – this happy philosophy, you see, "Man is governed by sex and anger."

By the way, this is a direct quote from Look magazine which is, of course, the – just as the Reader’s Digest is the journal of the American Medical Association, so is Look magazine the journal of the American Psychiatric Association. You mustn't get these journals confused. Because they – Look magazine, that's American Psychi­atric, and Reader's Digest, that's the American Medical. And it costs them a lot of money to keep it that way, but they do.

And so the psychologists kept saying, you see: "Man had better adjust to his environment, man is a beast, we can best find out about man by experimenting on mice." And they kept going along this untenable pathway. And they'd run into a kind impulse, you know, and they'd say, "Oooh, mustn't let the students know about that, we'll put it over here in this pile."

And then they'd go on down with more untenable philosophy into strange phenomena which kept occurring: mothers did love their children. There were some mothers in the world who did not have sexual designs on their sons. And this didn't fit – didn't fit with theory as it was being developed and so they put it over in this pile. And finally this pile of discarded data which had gotten in the road, got much bigger than the pile of data they had in psychology.

So what did they do about this?

They called this parapsychology. And after that, the problem was all settled. They didn't go into that anymore. But they refer to it over here. And a fellow by the name of Rhine, down in Duke University, had a lot of people figure-figuring on dice and cards and so forth, and they moved this over, and that was parapsychology, you see? And they moved any phenomena which they couldn't understand over here into that bin. It was very interesting, very interesting the number of phenomena which they actually discovered which would disprove the existing theory in psychology.

They got so bad off after a while, that a fellow endowed a chair to investigate psychic phenomena at a small hick college of some kind or another that somebody endowed in a loose moment – University of ... Just a minute, I'll think of it. It's hard to keep them separate because they don't have a football team that's very good. That's the advertising media of the American university, you know, is the football team. You'd never hear about them unless they had one, and this outfit has never successfully managed to hire one. They don't pay enough, unlike other universities.

That's a sore spot in my past, by the way. I wrote the first expose on hired football players for universities, and the guy whose name I put on the article got expelled from the university.

But, anyway, this small college – University of California, I think it's called – this small organization had a chair endowed to discover any possible validity to psychic phenomena. That is the way the endowment read, and it was a big endowment (people in California are crazy people, see) – this huge endowment. And they got a head to this chair, and this guy sits down and the best thing he can do is attack Rhine. And that's all he's done ever since.

He used these tremendous parabolic mirrors, for instance, to demonstrate conclusively that if a person had something telepathed at him, actually the person, doing the telepathing probably moved his lips in some fashion and this was caught by the patient or the subject, you see, and this actually wasn't telepathy but was a stated message, you see. It was stated verbally, but it was stated so softly, the click of the larynx was so slight, that it would only be detectable to somebody being a subject. (We're not quite sure how this figures out.) But anyway, he spent this vast sum on parabolic mirrors to train on the person doing the telepathing and to train on the subject and focus on the eardrum of the subject, and then found the results were much better, particularly when he used two of his own students who were coached to whisper. This chair has been busy ever since trying to disprove Rhine. And we don't know what Rhine is trying to disprove, if he's trying to prove anything. He's trying to take an orderly approach on psychic phenomena, and he doesn't do a bad job with it.

But the rest of psychology simply set itself up to attack any advance into any other phenomena than that imme­diately established as useful to the fascist. Excuse me, that slips – political philosophy does slip in under these circumstances. I'm sorry. I would not go so far as to say that psychology was endowed and had its reason for existence to make underdogs underdogs. I wouldn't go so far as to say that. I'll let other people say that in other places, which they do very copiously. Psy­chology is the philosophy of control. And if you doubt this, why, just go into it a little distance, you'll find it's the case. All right.

This psychic phenomena is utterly antipathetic to the whole philosophy of control. It says, "You know, maybe you don't have to speak words – maybe they kind of ricochet off the walls in some fashion at some wavelength and hit somebody else, you know? Maybe a man could think a thought, you know, that would change his beingness in some fashion. You know, maybe this could occur. This would be bad. If you had a slave who no longer believed that his wrists were manacled with chains, he'd be awfully hard to keep around unless you actually did manacle him. And, of course, you can't manacle slaves because they don't get much work done."

Now, you think I'm talking straight out of Marx. I'm not talking straight out of Marx. I predate him some distance. Marx doesn't pay much attention to psychology.

But psychology is, as I say, the philosophy of control. It is the philosophy which analyzes man as a machine, conceives man to be a machine and which throws out of, as being out of order, all phenomena which may demonstrate man is not a machine.

So the phenomena which demonstrates man is not a machine is called parapsychology.

Well, we just take this word para and – which means, more or less, runs alongside of, you see – and we apply it to para-Scientology. Only we don't do it the same way psychology does it. Do it entirely differently.

All data in Scientology, to anybody who is learning this data, is para-Scientological until he himself comes sufficiently to grips with the phenomena to recognize it has actuality. At which moment, he has grasped Scientology.

In other words, Scientology is an organized body of recognized phenomena. Recognized phenomena. By whom? By an authority? By Professor Umpskittle? By the Chair of Protesting Metaphysics at the University of California? By me?

No. No, there's no authority. Because some person knows more about it than others does not make him an authority. Because he now says the moon will now skip a beat, the moon does not skip a beat, which is what is implied in this word authority. It means somebody whose words have command value. Basically the fellow whose postulates stick. That's authority.

We have authorities in art because nobody understands art. We have to have authorities in art, otherwise we'd have a complete chaos. We have to have people coming forward saying, "That's a bad picture; that's a good picture." Because people can't think – everybody knows that. And so we have to have authorities in the field of art. We have to have authorities in the field of nuclear physics.

Why do we have to have authorities in the field of nuclear physics?

It wouldn't work if we didn't have authorities in that field. You understand? We have to have the late Dr. Einstein or something like that, coming forward saying, "Bombs explode," making a big enough postulate so enough ... I don't believe this. I had this explained one time by a boy who was practically spun in, up at Los Alamogordo. He says, "The only reason these goddamn bombs go off is because we think they do. "That was as far as he'd ever got with quantum mechanics. Anyway ...

An authority – you're supposed to have an authority in a field that doesn't work.

Well, Scientology works, so there doesn't have to be an authority in that field.

Now what, then, is Scientology? Well, Scientology, to someone who has not observed any of its phenomena, is totally para-Scientology. Which means simply what?

The original meaning of para-pschology was: not observed but suspected material. You see that? Not observed but suspected material. Possibility. Strange phenomena. We don't know what it is, so we put it over here in this bin.

Well, that applies to anybody who comes along and he says, "Scientology, what the hell is this all about? You mean, man . . . Let's see, now, I was talking to a fellow the other day, down the street, and he says he knew something about Scientology and he says, ’Man isn't his body.’ That's stupid. Of course a man – man is his body. That is, everybody else is his body, except me. I'm not my body. But nobody else is in this condition."

Or he talks to somebody and this person is saying, "Well, I was up on the moon the other night and I said to Joe, I said . . . "

And the fellow says, "No reality. I haven't got any reality on this. I know very well if we got to the moon we'd have to burn rocket fuel and I can't afford any."

So he doesn't have any reality. So he has no reality on the fact that man is not his body. He's been put in some slight acquaintance with the phenomena, you see? But he suspects it. He doesn't believe it.

Well, the Christian way of going about this would be to take him and burn him at the stake unless he believed. That would be the Christian method of doing things.

The industrial method of doing things would be to fire him. Same thing: Burn him at the stake by slow starvation.

The governmental method of doing this, or the national method, would be to deport him or revoke his citizenship.

All of these acts are calculated to make an unbeliever believe.

Well, Scientology is very peculiar; we don't have any method like this, unless, of course, it's snapping one's fingers and saying, "Birth will now appear," and it usually does. But that's "black magic."

We give somebody some auditing. And in this auditing he discovers some phenomena. He discovers it for himself. The phenomena he discovers becomes Scientology to him. The phenomena he's told about, suspects but does not believe and cannot fit into any frame of reference which he's had previously is of course para-Scientological. Isn't it? Naturally.

Because what would para-psychological mean? It merely means suspected phenomena, possibly extant. And if this is the frame of mind of any individual, then the material he's looking at in Scientology which he suspects and doesn't believe is actually true, factual or useful is of course para-Scientological material, isn't it?

So a fellow who reads a few paragraphs from a book is a para-Scientologist. And a fellow who has become well himself or has made somebody well through experiencing some of these phenomena or has actually taken a look around and discovered that this phenomena existed would, of course, be to that degree a Scientologist, wouldn't he?

So instead of just throwing away all this data, putting it in a pile over here and then neglecting the pile, saying, "We don't own that. We don't associate us with this. We're actually good boys trying to get along. We believe that ... Well, what do you believe? Well, that's what we believe."

Instead of something like this, and going along this kind of a course, why don't we do this: why don't we take this big pile, this tremendous skyscraper of data over here, and interpose it – where it really is interposed – between Homo sap, a state of beingness alleged to exist on Earth, Sun 12, Galaxy 81, and what he might learn about it? And let him capture his own territory as he goes through it. And what he knows to exist in that material would be, to him, Scientology, which means conquered territory. Conquered knowingness. You see, to any individual before he himself had some experience on this material, we would have the condition of unknowingness – accepting on faith, wouldn't we?

Man is in a condition of unknowingness with regard to himself. If a man believes himself a machine, if as in psychology man believes that he cannot change his intelligence quotient, that he will be as smart as he is and nothing can make him any smarter, if he believes there is no other method of communication than writing somebody a letter or talking to them, if he believes that he cannot be reached or touched by any influence or phenomena which cannot be felt, seen and heard by his physical senses, if he believes that his past cannot influence him, meanwhile twisting around in the agonies of the birth that he experienced in this lifetime, if he goes along and says the social agreement is a thing I must cling to and if I attained any higher goal it must be an antisocial goal (which is what he does), then that man, Homo sap, must be dwelling in a tremendous sea of unknownness. And he's at sea in this unknownness without any chart, without a telescope, without anything to lay any sights on headlands and no headlands to lay any sights on, no stars to shoot. And if this is a desirable condition, then let's have done and put the ax to Scientology at once.

But it doesn't make man well and it doesn't make him free to live in that area of unknownness. And so possibly one should suddenly and magically appear as he floats there on that dark ocean and show him some tremendous glaring light which so thoroughly blinds his view that he will never thereafter be able to look away from that light, and must accept, perforce, any statement which is made regarding the light.

This is a sort of a system that man himself has employed, isn't it? Give him some tremendous, blaring phenomena and say, "Look! Now believe. Now we're going to burn you if you don't believe that God is in a trunk located in the Middle East." We show him some enormous, magical view, some knownness that he suddenly sees, fixes on, can't look away from, and we say to him, "Look, and keep on looking because if you don't keep on looking we're going to take everything that is near and dear to you and we're going to make rubbish out of it right now."

Or we show him an atom bomb which is ostensibly made only by experts in their mystic and magical laboratories and we keep blowing it off in his backyard in a sort of a hectic effort to demonstrate to him that these bombs keep on going off, as though he doubted it. And someday some government will have the urge to point out the fact that it is the controller of this atomic fission and that therefore that populace is a slave populace.

And that's how electronic societies are born. Reference: 1894 [1984] by George Orwell. They show him a light and they say, "This is the road to slavery." They say they have to believe what they're told. They have to pin everything upon some faint phenomena and under duress cling to that.

And where do they go? They go just further adrift in a further sea of unknownness. This is an interesting course of existence man has led.

In Scientology we're doing a different thing. A very different thing. Extremely so. We say, "Hey – hey, you see that drop of water?"

Fellow: "Yeah."

We say: "Is it real?"

"Yeah, I guess it is. Hey, what do you know, it's real."

We say: "Well, good. Are there any other real drops of water around here?"

And he says, "Well, there's one there. Yeah. That's interesting. Yeah, there's two of them here. Ha! Look at that, there's two drops of water here." The guy's adrift in an ocean, see.

We say: "Well, look over here. Any water over here?"

The fellow looks over. "Hey! You know, there's quite a bit of water around here?"

Anything in that area was para-Scientology. Unknown, undirected and untextbooked. Anything. And the first drop of water was the first Scientology he contacted.

Now, this man, by the way, could have read a full textbook on Scientology and experienced none of the realities in it and would have been practically as much it sea as before. He experienced none of these realities. Nothing went whirr-click you know? He just memorized. The next thing you know he's going, "Allah. Allah."

"Must be true, people get well." You know, that kind of a rationale – indirect proofs.

You say, "Hey, why don't we give you some auditing?"

Well, he very seldom says no.

You understand, he's read all kinds of books; got all rinds of hearsay evidence.

You know they won't let hearsay evidence into court? Well, we actually don't let hearsay evidence in an auditing session. We let the preclear go on talking because it's two-way communication.

You ever read "Tomlinson" by Rudyard Kipling? Tomlinson getting shaken down of his sins, of which he had none, and his good deeds, of which he had none, by the devil. And Tomlinson said he had thought and he had heard and he had suspected, but he hadn't done anything. The devil wouldn't even waste good pit-coal on him. You know? It was all hearsay. He'd led a hearsay life, you know, all secondhand. He'd gotten it out of a dime novel or a television set. No experience. Just null, completely.

All right. Here's this fellow in an auditing session and he'll just go along with you because you're talking to him and so forth, and he begins to feel a little bit better.

Well, he feels better because the auditor knows that two-way communication with an individual will improve his insight and his health. Communication is the universal solvent. The auditor knows this. The preclear doesn't. So he sits there, two-way communication goes back and forth. He feels a lot better, and "Nice guy, that auditor. And I feel better. Might have been the aspirin, but I probably feel better," you know?

He's been audited. But he hasn't yet touched a toe to the first threshold of Scientology. Gets audited again. Auditor says to him, "Well, all right, give me some things you wouldn't mind remembering."

Fellow says, "Oh, I wouldn't mind remembering going to school and doing this and doing that and so forth and ... Glib, glib, glib. Glib, glib, glib. Wouldn't mind remembering ... Glib, glib, glib. Glib, glib, glib, glib."

Well, the auditor finally gets a – nothing's coming off, so he says to him, "Well give me some things you wouldn't mind forgetting."

And the fellow says, "Well. .. Wait a minute! Hey," he says, "damn it, you know there's nothing I ... I have to remember everything!"

Yeah. He got one toe on one grain of sand on the beachhead called Scientology. He's had some cognition. He himself has recognized something about himself. And the vast unknown sea of self is less unknown just to that degree. He knows now that he is obsessively remembering everything he comes into contact with, and he does not have the liberty to forget one single thing.

Now if you just did this to some individual and you didn't go any further, you see, you didn't flatten it or anything, you've still given him a toehold on that beachhead called Scientology.

Where was he before? He was at sea in an ocean called para-Scientology. And you can say that any human being alive today is at sea in that ocean. Demons and devils and things that go boomp in the night: He knows they don't exist – he hopes. He knows he's never lived before, at least so they say in the Western Hemisphere. He knows that he has no soul-only, of course, they say over in the church he does. He knows that-well, that is, he has some feeling, possibly, that somewhere there may be some sort of an answer to something, but he couldn't quite put his finger on it. That man is in – totally surrounded with the pointed guns of unknown data.

Today he goes to the office. He walks through the door, he sits down at his desk and he all of a sudden feels sick. His head is whirling, there is something wrong with the front of his face, he doesn't quite know – he feels himself hot, he feels himself cold and he sits there and he says, hopefully to himself, "It's probably a chill. It's a bug I picked up – I hope."

And he goes to a doctor who will pat him on the head and show him the bright and blinding light of one of them things you look into people's throats with. And the doctor will say, "Well now I see you have – did you ever have your tonsils out? Oh, you did? Well, it couldn't be them."

And he's given some pills or a shot and maybe it does something for him. Probably does. Doctors have lots of empirical evidence, lots of material, there's lots of things you can do. And he feels better. He goes home – ­he's only sick for three or four days.

A couple of months later he walks into the door of the office and he heads for his desk and all of a sudden b-r-r-rooom He's sick all over again. He sits down.

About that time, goes to see a doctor and the doctor says, "You've got this thing again."

Well, about the fifth time this happens the individual is told, first by the doctor, that he must see a psychiatrist. So he goes to see a psychiatrist. The psychiatrist says, "Tell me about some of your sexual experiences. Yeah." And having titillated his own appetite for a little while, the psychiatrist discharges him as uncured.

So he goes and sees his minister. And his minister tells him he'd better pray. Gets tired of praying, keeps wearing out his pants.

Finally, somebody says clinical psychology can do things for people. He goes over and sees a clinical psychologist and he's getting a little better. The clinical psychologist gives him a lot of tests, has him tested, although clinical psychology isn't supposed to test, psychology tests. So they test and they test. And they get all through, they say, "Well, your fixed IQ is 103 and you have an aptitude for playing the xylophone."

And he says, "Wait a minute." He says, "I came here to get cured."

"Ha! We can't do anything for you."

Well, he sits around home. And then this lucky dog has somebody come to see him and says, "You know, there's an old thing called Dianetics that did some things for people. Why don't you go see one of those guys?"

And he gets there and he finds out the fellow calls himself a Scientologist now. It's confusing.

But Scientologist says, "What's that?"

And the guy says, after a long time he says, "That's a drop of water."

Well, he's afloat in not only his own unknownness, but in a very large number of unknownnesses, isn't he?

Empirical solutions. Man accumulates these. He finds something that works, and it works. Medicine, when it isn't – where it's successful is based, mainly, upon just empirical findings. They just find out they do a certain thing and they do that thing, why, the guy gets well.

Well, a Scientologist possibly learns, if he wanted to go into it – he doesn't – he merely gets the fellow up above, on upper strata. But he finds out that one of his help is a camera fiend. And each time he has walked into the office and gotten sick – the Scientologist wouldn't even inquire into this, but the fact of the matter is he could, and this is what he'd find, something like this: each time he's walked into the office and immediately gotten sick, this camera fiend on his staff has been taking pictures of somebody. And if we checked it up, we'd find out when pictures are being taken this fellow doesn't feel well. Interesting datum.

Of course this data itself is long known and discarded in processing and so forth. It's called a Fac One. But it's an unknown thing. You can pick up an individual and you can find this phenomenon. And when you can find it in person after person and turn it on or turn it off, you begin to believe that there must be in this sea of life a thing called Fac One. There must be this thing if everybody has it and reacts to it. It'd be the only test we'd apply, isn't it?

Now, let's take – in earlier technologies, let's take something much less removed than an incident which took place, evidently, according to investigation, about a million years ago – let's take something much closer to home. We know very well, or we knew very well, that people could not possibly remember their own birth. Wouldn't it be surprising to get a whole bunch of people and ask them one after the other if they remembered birth and find one that did? Actually did remember his own birth. That would be peculiar, wouldn't it?

Well, Scientologist, if he wanted to be that crude and antique, could actually take somebody in through birth, and even though neither the auditor nor the preclear were an obstetrician and knew nothing about it at all, if a trained obstetrician were standing by, he would probably recognize, from the contortions of the preclear as he slides on through birth, the exact method of delivery used. And it runs off according to the same stopwatch in time that it takes. Interesting, isn't it? If you wanted to make it run that way. Isn't that peculiar? And you can do this to practically every person who can run any kind of an incident or remember anything of his own past. That's interesting, isn't it?

And then there's this thing called a prenatal. Experiences happening to persons before they were born, evidently, are recorded in some fashion in the anatomy. All right.

To an individual who hasn't experienced it, who hasn't seen the phenomena in one of his preclears, who hasn't examined it, who hasn't looked at it vis-à-vis, that of course is para-Scientological data.

"You say so? I reserve it to me to find out if I can experience it too." See that? And that's all that Dianetics and Scientology have ever asked. That's all they've ever asked.

Here's an enormous sea of data, which is apparently held in common by a great many people: auditors, preclears, people who have been audited. They keep running into these things.

All right. Here is this sea of data. To them who have run into it, it's a certainty for sure, see? It is, it exists, it is real. And then to those people, it's Scientology. But to somebody who hasn't experienced it, that of course is an unknown datum. Because it has no subjective reality of any kind. And if the datum has no subjective reality, then, of course, it must fall into another bin than a known fact. Well, let's just call this other bin para­-Scientology: Maybe it's true. You know, it might be. I've heard about it.

And Scientology would be the conquered territory by that individual who had experienced it. You see that? So that the individual himself would know as much about Scientology as he had actually examined in terms of phenomena, in terms of application, in terms of abilities turned on or off. In other words, he would know as much as he would know. See, he wouldn't know any more than he knew. And there wouldn't be anybody asking him to know any more than he knew, beyond this: an auditor or myself could say, "Hey. What's that?"

And the fellow would look a long time to find out it was a drop of water.

The auditor is the most fascinating thing in the world. How can there be anybody – how could anybody live without knowing that a drop of water is a drop of water? And how could a fellow be at sea in an open boat without knowing he was at sea in an open boat? The auditor could see him flopping around out there and no oars. But he can't see himself. He's sitting there saying, "Isn't it nice on this park bench."

Many a practitioner in Scientology, particularly – it'd be very early in his practice – he'll sit there and the preclear will come right up. (The reason why the preclear has had laryngitis all his life is to make his mother sympathetic. See, that's the reason why this person had laryngitis. Whenever he couldn't talk, his mother would. And she wouldn't ever talk unless he had a sore throat, see. You know.)

And this comes out so clearly. You see, this is a – just enormous clarity. To who? To the auditor. Auditor says, "Gee, what do you know, huh."

Preclear said it five times: "Well, the only thing that – ­the only thing that I can think of connected with this laryngitis condition (wheeze) which I have is my mother – (wheeze) mother used to feel very sad about it. I'd like to get over it, she used to feel so sad about it." See?

Preclear will go on like this and on like this. The auditor's sitting there holding himself by the collar, see, trying [not] to say, "You dumb fool! Don't you realize you've got that laryngitis because it's the only thing your mother ever sympathized with?"

And very often an auditor who isn't an auditor and hasn't been trained will simply say something like that to the preclear. "What's the matter with you, you idiot. Don't you recognize ... ?"

A trained auditor wouldn't do that, because he'd recognize his game better. He knows the preclear is at sea in an unknown sea with unknown data. He knows he's there. It's no surprise to the auditor. He already knows the preclear's lost, otherwise the preclear wouldn't be in the condition he's in. And it's the auditor's game just to get him unlost at the fastest, acceptable, possible rate. See? He gets unlost at this rate. That's all there is to it, and that's auditing.

So about the fifth time this person has gone over this: "Well, I – I just would really like to get over this. You know, it used to make my mother feel awfully bad, you know? I can see her now, you know. She used to feel so sorry for me and so forth and it upset her so, that I really feel I owe it to her, you know, to get audited so that I can get rid of this."

And the more we audit him, why, the worse it gets and the more fixed it gets. About the eighth, tenth, twelfth time through on something like this (we aren't even directing his attention to laryngitis), he's liable to say, "You know, you know it's a funny thing, but a thought has just occurred to me here that you people in Scientology probably overlooked, but could it be, could it be that – that I want this?" You know? And the sun came up one-eighteenth of one millimeter.

He goes on about twenty more times through it, and he all of a sudden, the fellow says, "Let's see, my mother. .. Say, you know, it's a funny thing, you – you people probably overlooked this too, but, you know – you know there's something nice about sympathy, something nice about sympathy. In fact my mother's sympathy, you know, was very nice. It's about the only time she ever was nice to me as a matter of fact. As a matter of fact the only time she was ever nice to me was when I had this sore throat.

And the auditor gets all ready to pat him on the back, see – the guy goes right on off of it. He's right there. He said it!

Wasn't a fact yet, see? So we stumble across this in processing some more times, and all of a sudden the fellow says, "You know my throat is gone – that condition is gone. I – you know, I – I – I know the reason. I – it was the only way I could ever make my mother sympathetic. Don't need that now. My wife sympathizes with a headache."

Yes. Now what are we going to do about getting rid of our headache here?

Just wonderful watching one of these preclears pull his feet out of the mud, see. You'd swear to Pete he's wearing diver's boots and walking on the surface of Jupiter where gravity is something more than it is here.

Where we have a lost individual, we also have a lost control of his mental conditions, his physical beingness, his ability to cope with life, his reaction time – a number of things.

In other words, when an individual gets lost, a lot of things get lost, see? He gets lost, a lot of things get lost. He's all out of location with regard to what he can do, what he should be able to do, what people expect him to do. And he's as lost as he doesn't know subjectively and objectively the actual data of his past, his present and its surroundings and the parts and capabilities of himself. And if he knew all these things and knew them extremely well, he wouldn't be lost because this is all you have to know to become oriented. You just have to know the things surrounding you, what their actual values are. You have to know the locations and gradients of importance of the data of existence. And when you know this very well, you not only wouldn't be lost, you couldn't get lost. See, there would be some advantage in this.

The wrong way, definitely, the wrong way to handle the subject of Scientology would be to say, "Well, now this is it. Open your mouth. Okay, here's a ramrod, and now we're going to shove it straight down your throat." Of course, we do this to some degree with an auditor, but that just shows our perversity. When we train him we expect him to regurgitate on an examination paper many things which he doesn't yet recognize as being true. That's just his hard luck. He chose it as a profession. He's not human anyway. The very fact he'd be – decide to become an auditor demonstrates adequately that he's departed completely from any further contact with Homo Sapiens and the human race­ demonstrates it. Yeah, the animal kingdom too, insect world also. So it doesn't apply. Nothing I'm saying applies to training an auditor.

But in the running of a preclear, he will get as well, he will be as well off and he will be as able as he has on his own determinism recognized some of the data which surrounds him and which heretofore was entirely lost and unknown to him. And he'll get just as well as this has occurred.

Now, the very spooky part of it is – because anybody can monitor a body, and you'll just have to take this until you can look at it yourself, because anybody can monitor any body that he wishes. It is very easy for a trained auditor to sit there and do all kinds of strange things to the preclear's body and make it function better and make it more well and put the preclear, incidentally, further out of control with it. Not making the preclear better off at all, you see? You're just making him completely into a subject now. But actually an auditor, if it were a matter of desperation, if the preclear were in such foul condition that nothing could be done, you see, to recover his determinism, something of the sort, and we determined that just the best thing that could be done to him would be to do an emergency assist, you know? We might knock him together slightly, in one fashion or another, by various things, to straighten out his body so he could be more relaxed with it.

Now, actually, that is the function of medicine. I probably have my nerve talking too much about medicine, because I actually owe a lot of debts to medicine. The fellow who delivered my last daughter ought to be poked in the nose.

But, actually, medicine is an extremely necessary thing in a community. Many a person goes completely overboard on some therapy or otherwise, and he goes completely overboard, and there lies the patient bleeding from the femoral artery, pump-pump-pump-pump. And he says, "Give me some places where you're not cut" Wrong process!

What you want to do at this point is hold on to the artery and scream like hell for a medical doctor. That's what you want to do.

Well, once in a while a preclear will swallow a crowbar or something like that, you know, lodge crossways in his brain or something. And if it doesn't get removed, he's liable not to be a functioning organism. And the wrong thing to do with him would be to say, "Give me some crowbars that are not sticking in your. .." And the right thing to do would be to scream like hell for a medical doctor. "Get over there fast."

Where emergency work is concerned, where actual structural damage is great, where foreign bodies are concerned and where suddenly rampant bacteria are making vast inroads on somebody, a medical doctor is a very handy thing to have around. But we won't, any of us, claim that a medical doctor's practice restores much self-determinism to the individual – will we? So there's really nothing wrong with having a doctor there, in fact he is very, very necessary.

At the same time, let's put an auditor's assist on a preclear where the auditor is doing all the work and all the patching up, in the same category, see? Preclear isn't doing it. The preclear isn't going to get any better off, because by the preclear we mean that central beingness which lives. He's no more than that. We don't have to get fancier than that.

We could have everybody well, you see. We could have everybody well. It's easy isn't it? All we'd have to do is get in good shape ourselves and go around and throw a bunch of hellos and okays to all the illnesses of people all over the shop and straighten out their bodies and...

There's another story like this. It's called the "Pied Piper of Hamelin." And he played a tune on a pipe and the little children followed him and walked into the mountain and they've been gone ever since.

In other words, there's – there isn't – there's two methods of going about this: one would be to restore the individual into his capability in the handling of his body and his environment and thus have some security in that organism going on in a patched-up state. And the other one would be to just patch up everything you see, you know? You do it.

And pretty soon, everybody would be saying, "Well, I can't do anything about it. You know, I feel a little bit bad today, and here I am. I can't do anything about it."

Whereas anybody who is in fairly good shape, whether he knows the principles of it or not, can be feeling kind of wobbly and suddenly say to himself, "Now, damn it, I've got to get some work done and I feel all right, you see! And (slap) there, now. Huh. Get in here (slap) and pitch. (slap, slap).” You get the idea?

He, in other words, can take himself by his own nape of the neck and throw himself in there with the lions again, see? Anybody has this ability. And if we prevented him from ever using this ability, and we never let him pick himself up and we never let him know he could pick himself up and we never intimated to him that it was his own knowingness which had to be increased in order to keep himself healthy, he would get sicker and sicker and less and less able and more and more dependent upon others until at last we would have a grapefruit. See how it would be? Continuous dependency increases dependency. All right.

As we look over – as we look over spirits and ghouls and things that go boomp in the night, it just may be that they exist. Just may be. And it just may be the thorough indoctrination one has at the hands of parents who hate to be awakened in the middle of the night by roaring screams from junior that he's being attacked by witches. They don't like this.

It may just be that they don't like this and it may just be that they've come in often enough in the middle of the night and said, "Junior, damn your hide! There are no witches. Do you get this clearly? There are no witches! Now, you understand me? One more word about a witch will get you, junior, the switch!"

And so he says, "Okay let it go.”

And he lets it go until some fine day, he's talking to his auditor and he gets to feeling kind of terrified.

Now, the auditor could follow the same principle. The auditor could say, "Now, junior, we don't want any of this fear-charged stuff around here, see? In the first place, I like a quiet practice and I rent this apartment – ­my neighbors, you know? So let's calm it down and stay right with it." Be the wrong way to go about it, but it's easy on the neighbors.

Supposing he said – supposing he said to him, instead, "Now what seems to be – what seems to be bothering you right now. What – what do you seem to be running into?"

Well, the fellow says, "You know," he says, "it's quite obvious that there are no such thing as witches. But, uh, what the hell is sitting in front of me right now?"

If you ignored the existence of something which was entirely active, consistently and continually, let me assure you that being compelled to continue to ignore its existence would give it more power. If there was an army of ants, each one eight feet tall, chewing up all the buildings from the south of the city on up toward the center of the city, if we simply set here, you know, and said, "There are no ants, no ants – myth, rumor, an old wives tale." Chomp, chomp, chomp, chomp. We would not at least be in the street when the building came down, we'd be sitting here. You got the idea?

Now, we know ants eight feet tall do not exist, at least in this county. But let me assure you that we do not positively and completely know that witches, ghouls and things that go boomp in the night don't exist. We don't know that. Nobody has disproven the existence of the leprechaun. Nobody. No mathematician has ever bent his slipstick successfully around this problem or the head of a leprechaun.

We do know astonishingly enough that there is a beingness of man that man didn't suspect existed before. We have found enough to suspect that even we don't know all there is to suspect. We don't have an open mind. The only thing I can think of that are really open are sewers, ditches, alleys. No, we have an inquisitive sort of mind in Scientology. And believe me, everything that man is out there mixed up in is para­-Scientology.

He doesn't know what the hell it is. And unless we've experienced it, we couldn't. He may be a much more of a lost dog than we think. We may at this moment – ­being invaded from Mars on an invisible wavelength. There may be at this moment a mad scientist in Alaska who has a death ray trained upon North America, there may be, you see? It isn't likely. But a damned fool a few years ago invented an atomic bomb. That wasn't likely either. It wasn't even vaguely likely that this would occur in our generation. A lot of things, a lot of things.

I do know something, though, that is a very, very murderous sort of a philosophy. And that is to say flatly, completely and emphatically that something does not exist, when we have no way to prove that it does not exist. And I'd say that would be dangerous.

And I would say that sociology sitting there and saying there are no ghouls, demons and things that go boomp in the night is making an adventurous statement­ – far more adventurous than the statement I'm making right now, much more adventurous. It may be that every fifth human being you know is actually an alive, twisting, writhing, vengeful demon, bent only upon the destruction of those around him. This very well may be. That is not as adventurous a statement as "There are no demons of any kind anywhere," when we have not any means of proving there are not.

Do you see why that is an adventurous statement? That is a wild statement. But what I say to you is perfectly reasonable. It just may be that every third, fourth, fifth person we know is actually not really quite human, but may be a demon, see? I say that might be. We are free to experience it if it is true and not experience it if it isn't. And that is a much greater freedom than taking, on Mama's say-so in the middle of the night when she has been awakened, the fact that there are no witches and that no werewolves have been in bed with you – much more factual.

But here you have the sea of para-Scientology: it is the sea in which men are lost. We have isolated out of that a number of very peculiar data – a number of them that are extremely peculiar. They tell you many things, which before you experience them you could not possibly have believed analytically or intellectually. That doesn't mean that Scientology is made up of strange and curious datum – actually, it's a sort of an everyday sort of a datum that becomes Scientology. But the difference between a fellow who knows Scientologically an everyday datum, and a fellow who is simply in contact with an everyday datum, is the Scientologist knows and the other fellow doesn't know that he knows. Big difference. An enormous difference.

So whatever exists in this world, we are perfectly happy to examine it, to experience it, if it does exist – if it exists. And furthermore, from some of the data I've looked over recently, I would say that communication is an interesting subject which has many more facets in it than man yet suspects. And the funny part of it is I think it's highly artificialized when it's by the spoken word and otherwise. But, it's much more easy to channel via the spoken word – easy to channel. It's easy to know who is receiving it.

There are many things in favor of a codified type of communication, but this is no reason why we should say that there is no other kind of communication known to man. There are other kinds of communication. How accurate they are or how well we can use them is quite something else.

And it's no reason to believe that the only beings which inhabit Earth are the beings we can see. That's unreasonable. That is, if you think it over for a moment, that's unreasonable. Did you ever read Ambrose Bierce's "The Thing of No Color"? The Thing, I think he called it. Happened to be an animal that wasn't any color, so he couldn't see it. These things might exist.

Now, a wide – open view a wide-open view of Earth would only be possible to one who was relatively unafraid. And it may just be that to cure man's unknowingness, it might be slightly necessary to decrease his fear. Maybe he is afraid of these things so much that he won't look at them. And maybe if he just looked at them they would just vanish and blow away. This could he too, you know?

Well, whatever we believe doesn't matter. But as much as we know about Scientology is exactly as much as we have cognition of. And that is all we know. If we have not experienced intellectually or factually data concerning the various universes and this physical universe of ours, it still lies then in the field of para­-Scientology.

So don't be so shocked at the people who tell you that they were up on the moon last night shooting dice with Joe. Maybe they were, and maybe they're just crazy. It's up to you to find out.

Thank you.