Now, continuing this on Standard Operating Procedure Issue 2, the technique level of V is on the basis that the individual must have a body and so he doesn't dare move off any distance from this body. Or he is so slightly in this body, or so split in his attention to other bodies, that he can't move out of this one.

The subject here today, the third lecture of the afternoon Professional Course, is Standard Operating Procedure, Issue 2.

Those other bodies may be in the past or they may be in the present. And the technique — the technique which involves this is calculated from something I am going to cover, and is a particular manifestation, and we'll call it Creative Processing. Again, we solve V with Creative Processing.

Now, Standard Operating Procedure, probably to you who have not tried it down the line, Issue 1, is actually much easier to do if done by its own tenets and so forth, than any other technique that has existed in Dianetics or Scientology — much less the field once upon a time, which once existed, of the psychotherapies.

But what we practice on particularly with V, and practice on very, very heavily with V, is creating a body. So the technique for Mr. V is to create the body — create bodies. His obvious trouble is he's got a fixation on a body, so we just fix him up so that he isn't so bad off about it.

You take an Aesculapian technique. Now, that really required operation. The temple, the Aesculapian cult, operated in Greece; operated somewhere around the — about 300 years, thereabouts, B.C. — and it used convulsive shock, used a drug known as hellebore. And through its patients who were there for psychotherapy — just that, psychotherapy; the Greek actually recognized that something could be wrong with the human mind — and the drug hellebore was used to produce a convulsive shock which in itself was then supposed to expel from the body unwanted demons and was supposed to, by its shock, relieve the psychic tension of the individual.

All right. Let's move one — backwards another step, to IV. Now, it's very probable that you will see these techniques come out with letters on Standard Operating Procedure Issue 2, just to differentiate the two techniques. So what you'll be calling a V will be an A-B-C-D-E, an "E." And "E" would, of course, stand for easy.

The Aesculapian techniques included also narcosynthesis, which is just a new and fancy name for a technique which is much older than the Aesculapian cult.

So what you get there on a IV level is again, and still, Ridge Running. And you know, I think the first class didn't even bother to go down to the dock on Ridge Running, much less miss the boat. I don't think they even went vaguely near the dock. I don't think they even heard of the dock! Really, it's true! Because I haven't heard any slightest rumor or comment from any direction that anybody is using Ridge Running. And it's the handiest jim-dandiest little technique you ever ran into. It is — if a person can see black and white.

A man was given narcosynthesis. He was given a drug — generally just plain, routine, run-of-the-mill opium — which was exuded as smoke into a chamber into which the patient was placed. The smoke was perfumed. And he would then, of course, in his unconscious state, babble and talk, and from this babble and talk the priests would derive some idea of his character. Or from his past history — if he were a very wealthy psycho case — from his past history the priest would have gleaned, from the household slaves, from his wife and so forth, data sufficient for him to solve the case to the degree that it was possible to solve this case. That was not a very big degree.

And the only difference between a IV and V is, is the IV can't get out either, but he can see black and white adequately. And if he can see black and white adequately, he can get out. Now this would classify him very precisely. It's a person who can't get out of his body but can see black and white.

And he would then be given assurances and be made to dream that a god had come to see him and that the god had reassured him about his state of being.

A VI, for instance, is a person who is just very neurotic and can't get out. So don't be surprised to have a psychotic IV on your hands the second they step out; or a psychotic III, or even a psychotic I. You see, with this Standard Operating Procedure it's not gauged according to sanity; it's just gauged with the ease with which one steps out of the corporeal MEST.

The percentage of cure was 22 percent. Oddly enough, a great deal of data is available to us on Aesculapian therapy. It has also been available very widely through the Western world because the Roman had no psychotherapy beyond a prayer to the god Febris — Febris, the god of fever. And this prayer sufficed to cure anything — schizophrenia, manic-depressive — any one of the various ills and catalepsies which the Roman saw quite easily would seize upon the mind.

So number IV, case IV, is different than case V only in that case IV can see black and white; he can get impressions of black and white. Very often a VI can't. VI says, "What world? What me?"

The Roman, toward the second century A.D., had, of course, come into a level of identification so that he could barely differentiate between the sane and the insane. And the history of the next several centuries demonstrate to us adequately that the state of the Roman Empire was something on the order of one of our wilder sanitariums. It was terrible.

"Locate time and space."

The Roman saw nothing wrong in the emperor of all Rome and all of her territories cavorting about the streets, making himself publicly ridiculous, electing his horse to a consulship — one of the highest posts in the empire. They saw nothing wrong in that same character being placated by his mother through sexual intercourse. This wild, mad and insane scene comes home to us as not a scene in which anybody really would have thought of psychotherapy as a necessary element. And what do you know, they didn't think of it as a necessary element, so they cured patients with a prayer to the god Febris and the results were about 22 percent.

"What space?"

It's a wonderful thing that the wealthier people still patronized the Aesculapian temples. They would actually go over to Greece; that was the thing to do — something like many, many centuries later it was the thing to do to go to some spa.

Of course, a VII doesn't even discuss it. VII just goes and does something peculiar.

And so we came forward and we got demon exorcism as the next most significant change in psychotherapy and its processes. And demon exorcism was practiced on the theory that insanity and illness was occasioned by the inhabiting of the body by a malignant spirit and that this spirit was a minion of the devil and was there for the purpose of robbing the individual of his sanity.

All right. So, what's your IV? What's the technique for IV? The first technique that you would really use on a IV that you'd be very serious about, the second that you ran this person down to IV, you'd use Ridge Running — Ridge Running. That is a rather slangy little designation for that technique. A ridge-runner in the States is a Tennessee mountaineer or a shoat — a pig. But the technique Ridge Running is so named because you run flows to break ridges. And if you run enough flows to break enough ridges, the fellow all of a sudden is going to orient himself outside himself. And he'll orient himself in about eight spots outside of himself and wonder where the devil he is; but if you go far enough with it, you'll suddenly locate him, and he'll cohese and congeal into one spot, and it'll be a considerable distance from the body.

This should be very interesting to you from a standpoint of responsibility. It demonstrates to you — this technique began to flourish about 700 A.D. and it went steadily up and we still find it in practice in 1700 A.D.

Actually, you can take a case that's very, very — apparently very bad off — can't get out, see black and white. Maybe he can barely, barely see gray, and it's just gray both ways, not even black, but it's just kind of a gray — or he can see black. And you use this technique and this person will all of a sudden be out of their body and able, and know that they can control their body from outside in the first twenty minutes of application.

It's an interesting thing that that level of responsibility was so poor. You get that as an index of the responsibility of the practitioner and of the patient: that this patient had done nothing, really, that this patient needed to have nothing changed in him, that just by some unhappy mischance a demon had begun to inhabit his body and that was why he was insane. This complete departure from any responsibility on the part of the patient was indicative of the times and actually carries us through the apathy periods which are known as the Dark Ages and the Middle Ages; because those periods for most were apathy — and for the higher level, the crudest of force, misapplied.

And I don't think the first class even heard that boat whistle; they didn't even call a ticket office. I'm sure this is the case, because I'm looking at a V, (quote) V (unquote), who is really a IV. And Ridge Running is the technique which remedies this.

That brings us forward to about 1700, at which time we began to practice different and new things. Man had become a little more — come a little higher in tone and he had begun to use clubs and water cures, chains and other mild, soothing instruments upon his patients.

Ridge Running is a very specific technique. It is arduously and onerously specific; it is done in a certain way. There are tapes and notes here on Ridge Running and I'm not going to cover this technique very broadly. I'm merely going to say this: You start in and make the fellow give himself a command in the field of perception or action. You start preferably with perception; you start preferably with giving himself the command "Listen."

You have today in England an institution known as Bedlam. Bedlam is today one of the most humane and quiet sanitariums in the world, but its name sticks in the popular ken. They still use bedlam as descriptive of confusion. The techniques practiced in Bedlam two and three hundred years ago — maybe not quite that long ago — were essentially those of "If you make insanity uncomfortable enough, he'll get sane." And it was on that theory that man progressed and that was his significant development.

You say, "Now, all right, close your eyes. Now, tell yourself to listen," and he does.

Coming into the Western world, then, we found such things as the Arabian Nights. We find the Arabian Nights appearing in France and being retranslated in England. With the Arabian Nights came such things as the Vedic hymns. This is about the middle of the eighteenth century. The Vedic hymns and other things began to infiltrate the Western world.

And you say, "As you told yourself to listen, could you perceive, in the head, or in — around anyplace, perhaps a little tiny flow of gray or something? Well, try it again. Tell yourself to listen again."

For the first time your Westerner was aware of the fact that somebody did something about the mind, that there was a mind. Up to that time the Western world considered the mind and body — well, there was a sort of a spirit and it didn't have much to do with the body. It was something you sort of held in pawn, and if you died, why, it went off to heaven or something of the sort, or it went off to hell, and that was about all he thought about it.

All right. Now if you know your business here, you're getting the counter-elasticity of flows, and a flow will only run in one direction white, and then it'll go black, and then it has to be run backwards for it to go white again. And it'll run backwards white and then go black, and then you'll have to run it forwards, and it's white, and then goes black. And then you've got to run the opposite, and you're running dichotomies, and that's what happens in running a dichotomy. And you'd better know that because that's a ringtailed snorter.

As far as the body itself was concerned, the customs of the time, the marital customs and so on, indicate that the human body was considered — and the human being was considered — somewhat on the order of animal husbandry, the raising of poultry, anything like that. Marital customs tell you that particularly. A woman was an owned thing, very thoroughly owned. She was so owned that just about that time she was ceasing to be sold, for instance. Anybody could have sold his wife, for instance. It's very fascinating, the customs of the times. The human being was nothing.

All right, so you say, "Listen."

All right. Now, from this sudden, savage, impatient attitude on the part of the treaters or practitioners, we have walking onto the stage from the East, evidently, Anton Mesmer. And one might say that there was the first glance that the Western world took into the depths and mysteries of the mind since the last of the Aesculapian cult died away. That was the first revival. And actually one could say that it came from the East; it was almost East and I think the Aesculapian cult probably infiltrated from Persia — some evidence of this.

And he says, "No, I didn't perceive anything." He said, "I didn't perceive anything."

So it came into the Western world that a human being could be placed in a comatose state and would then utter various things.

"Well, what do you feel about listening?"

Animal magnetism came into the knowledge of man and he began to be very excited because he knew animal magnetism could be true because it said that animal magnetism had taken place in the Bible. And if it had taken place in the Bible, then, of course, it was true. That actually — I'm not joking — that was the level of his critique. Not too bad a level of critique if you haven't any.

And the fellow says, "Why, I don't know, I guess I just can't listen."

Now, the next step was introduced by Charcot in France. And Charcot introduced hypnotism more or less as we know it. The most astonishing — in 1832, the most astonishing variety of experiments were conducted by Charcot and in that period. Fascinating, fascinating. It is so far in advance of and so much more adventurous than 1950 hypnotism. They knew so much more about it through their experiments that one is left a little bit agape at how in the nineteenth [twentieth] century so much technology could have disappeared from the general ken of the hypnotist.

You say, "Okay. Now, close your eyes. Now, see — look around inside your head as you do this and see if you don't perceive just a little bit of gray somewhere. Now, object to yourself listening; say 'I can't listen.' "

Now, we have Charcot bringing forward and wondering about many of the data which only today in Scientology can we explain. What on earth were these patients doing? Because other hypnotists in the following century could not create the same condition of this same perception — they abandoned it. Yet in the year 1898, we find in a textbook on hypnotism some of these things mentioned again. We find that they were still able to differentiate between mesmerism and hypnotism.

And the fellow will. All of a sudden he'll say, "Uh — well, I don't know quite what it is, this is — this little — little white spot there and it's maybe about a sixteenth of an inch, no more than that. It's about a sixteenth of an inch flow."

You as a practitioner should know the difference between mesmerism and hypnotism. It's very significant. Actually, it wouldn't do you any harm to know a great deal about hypnotism because hypnotism is the primary control tool that's been used for the last 76 trillion years. Everything is more or less hypnotism. What you're trying to do to a human being is unhypnotize him. Certain things have been implanted in him which are contrary to his best interests and he obeys them. This, you might say, is hypnotism — not necessarily contrary to his best interests, but any implant is contrary to one's best interests because it cuts down analytical awareness.

And you say .. .

All right. We look back then across the past and we find these techniques which I have outlined to you, and we find that it was only in 1894 when man once more began to walk upward toward the Aesculapian techniques — he only then started to.

"There," he says, "it's gone now."

In 1942 we find man again employing narcosynthesis. A little earlier than that he began to employ convulsive shock once more, and he modified it. You see, to this day, one of the primary treatments of insanity is such a drug as Metrazol — it produces a convulsion actually in its essence — or insulin, which produces a coma.

That's your flow. Aha! Boy, you're into this case up to the elbows right that moment. And you can chalk that case off, if you know Ridge Running, as a solved case. Right that instant.

Now, you could take an electric shock machine and produce a convulsion. And this, you will find in the early writers on electric shock, is the reason why electric shock is being employed. It produced a convulsion.

But you must realize that you told him the first time to listen, he didn't know what he was looking for. But there was probably a little flow, and that was white. But he didn't see it, so you have to get it to flow white again; you've got to get it to flow backwards on the negative side of the dichotomy, and then he'll see it. And if he doesn't see that again ... Let's say you drew a blank the second time, you tell him again, "Now, give yourself the command to listen and look around there and see if you don't see something inside your head."

We find Reich, Wilhelm Reich; he is a fellow and he (he lives someplace or other) — this character says, "Now I have the essence of the essence of the essence." And this is what they do in his clinic. I don't care what it says in any book he ever wrote — if he could write. This is what they do in his clinic: they simply train a patient to go into a convulsive state. They give him something that is more violent than an epileptiform seizure by training, and of course the patient can't do this — he can't stop doing this most of the time after he leaves his treatment. It's an effort to give a convulsive shock without the introduction of electricity and drugs, which are themselves harmful; but we still have the central idea: convulsive shock. There is no other theory back of convulsive shock than that.

And he'll say, "All right, I'll tell myself to listen." All of a sudden he'll say, "Uh — ow. I didn't see anything," he says, "but that hurt." What you did was blow a ridge. What you did was blow a ridge — boom! Oh, is that valuable. Ha! You've got this case!

I have seen speculations on it which run clear back from the times before Christ. If you can make a man shudder and shake enough, something happens. That's about it.

So you say, "Well, all right ..." If you blew the ridge, by the way, the command "Listen" is going to be ready again. Of course, because you drove that flow through. It'll flow now again. You say, "Give yourself again the command 'Listen' and this time look."

Now, you can produce with any auditing technique — you can produce, if you just sit down to do just that — an epileptiform seizure, a convulsive shock, anything you want to produce. You can make this body do anything. But don't for a moment suppose — don't for a moment suppose that the treatment of mental illness and the betterment of mankind in his abilities has been other than an extremely dark and arduous track, extremely so.

And he said, "Yeah," he'll say, "I'll — I see a — just a little tiny streak of white. Yup. I see a little streak of white. And there it goes — there it goes, and it goes over against something black, and then it goes black."

The day when you confront an insane person and have to use your head and look at that insane person with a sufficient dispassion to treat and remove that insanity, you will understand in that moment why that track remained dark. Unless an individual has a technique by which he himself can regain his sanity, he has no business touching the insane. In the absence of techniques, or in the presence of techniques such as convulsive shock, it would have been far, far better for the human race just to have taken the insane and dumped them into the Hellespont.

And you say, "Well, what does that black thing it hit against say?"

Because the toll the insane takes of the practitioner is fantastic. You stand up against insanity day after day after day after day and you don't want to think about the insane. All you want to think is, "How can we get through to whatever is there hard enough to throw it into apathy." You'll find, because of the violence of behavior on the part of many of the insane, or the complete despair in which they exist, that your initial impulse will be to run away and leave it alone and have nothing to do with it. And your second impulse, if you start to treat it, is not to be rational at all, because aberration is contagious and insanity is contagious.

And the fellow says, "Oh, I'm too bored to listen,' that's what it says."

And the next instant after you start to practicing, you will probably find within yourself a small urge to just take the fellow and throttle him! Anything, just get him quiet, get him out of the road, stop that insane babble or chatter. Or if they just lie there in a catatonic state, you'll find yourself at first shaking them a little bit, and then all of a sudden you begin to wonder if you shoved a spike in them if it might not move them.

And you say, "All right. Now get that flow 'I am too bored to listen' and watch it flow back toward the point where you commanded yourself to listen."

Just because insanity is a desperate situation, however, is no reason it calls for desperate measures. Man, in identifying in his thought, has, of course, assumed that was the case. Insanity is a desperate condition, therefore it requires a desperate measure. This is quite far from the truth. Insanity is such a desperate condition that it will surrender only to a featherweight. The tiniest, lightest technique you know is the only technique that will work on most of the insane.

He says, "Okay," and he does. And all of a sudden he finds the command point where he is ordering himself to listen has shifted to another place.

The insane person is saying to you, "Don't kill me, because I am already beyond responsibility." And he says it in a myriad of ways, and he says it very convincingly. The only way a thetan back on the track could die was to say, "I am no longer responsible, leave me alone," because a thetan can't die. Now, that is a pitiful fact.

And you say, "All right. Tell yourself to listen," and it's gone black again, you see?

A thetan, actually, in many cases would — feels he would be much better off to have a body which could die. And we're living on a tacit consent today: "When the body is dead, I'm gone." And you can make a body look so dead. And once the truck has gone over or the firing squad has fired or something of the sort, or the rack ceases to clack-clack, why, there's the body. It's dead. It's observably dead. There's physical evidence that it's dead: the heart is no longer beating, the respiration no longer occurs and the body gets cool. What a relief that was.

And he says — now he says, "It's black."

Death is an invention. It is a last-ditch invention, and the only other remedy — the only other way to stop alien, hostile and predatory forces — if one cannot die is to say, "I'm insane." Thus you find insanity as a solution and the man has attained the solution. He is saying, "I can't die, but I am mad and therefore I'm not responsible so there's no reason to keep on punishing me."

All right, you say, "Now, tell yourself to listen again," and he does, and he sees it goes gray, gray, gray — maybe even white — gray, gray, gray, gray, dark, dark, black!

This person has really been punished. But it comes from way back on the track. Don't look for insanity in this lifetime. It's nonsense. It's not in this lifetime. It's thousands, millions, billions, trillions of years ago that you'll find the E-Meter sparking on insanity.

And he says, "You know," he says, "it went through about four barriers--ptock, ptock, ptock, ptock."

Insanity says, "I have lost all my. control." And here we're getting into this — you probably think I am taking a long way around, but I'm not. Insanity is Step VII of Standard Operating Procedure, Issue 1, and insanity is protesting against having no control of any part of the physical universe. The insane is insane. He knows he's insane because he is no longer able to locate in space and time any energy or matter. He is simply triggered in this lifetime; he is not driven insane in this lifetime.

And you say, "All right, that's fine. What's the last one that it fetched up against? What does that say?"

Don't think that the experience of a Japanese prison camp, don't think that Stuka dive bombers or incendiary bombs or seeing the rest of one's company go up in smoke — kapoof — is enough to drive a person insane. That's too mild entirely. And if you think that that — it should drive a person insane, then go out and take a look at the people who've been through it and you will find an astonishing lack of insanity! It's all very well to theorize that it's stress that does it. Oh, no, it isn't stress that does it. It's lack of control that does it. Lack of control, not stress. So don't look for stress, look for where control was denied and look where one had no answer left, except: "I'm no longer responsible, don't torture me further."

"Well," he says, "it's just 'Can't listen.'"

You see, you can torture a thetan, you can keep hitting him with electric blasts, you can keep spinning him around or dancing him up and down and doing other things to him or taking the wavelength of pain, if you please, and just playing it over him constantly; not for a year, but maybe five years or ten years or eighteen thousand years, nothing but pain. Fascinating, isn't it?

So you say, "Well, all right, give yourself that again, 'Can't listen.' "

After a while, the fellow is going to start looking for somebody to say, "Look, there's no reason to keep on doing this to me because I won't ever handle anything in the physical universe again. I won't ever initiate anything, I'll just quit. I won't get — have any force. I'll just give up; I have no reason to go on and I'm insane." Because, you see, the poor fellow can't die.

And he'll see this flow come back again inside his head, he'll see it come back, and again he will advance and change the point — extend the point from which he is commanding himself to listen. It's even further back.

Insanity, then, is deeper than death. It's much deeper than death and is so regarded by the insane, as a much more heroic remedy. But they are driven away from dying by a fear of dying, into an insanity from a fear of living. And there you have his maybe: He's afraid to die and he can't live. And there you get the solution to the maybe and that's — he's mad.

Now, you say, "Tell yourself to listen again."

And the reason he knows he can't live and the reason he knows all these other things is a very simple reason, is he can't locate anything in space and time. So therefore he knows he's insane. He knows the time has come for him to, colloquially speaking, "spin off" or "flip his lid." And when will that time be? Well, nobody can tell if a fellow has that on his bank.

Now get this peculiarity: that if the line is gray, it still could be run again. But if the line — if he says "Listen" and it turns gray, gray, gray, gray, black; now he says, "Can't listen" and that goes gray, gray, gray, gray, gray, black as a backflow, tell him to listen again and it'll get white. Those gray flows mean that it gets run again, but you don't have to worry about that, but you just notice that in passing. That's one of the manifestations standard on these things. That's why fellows get gray flows. The flow isn't running out; it's only running part of itself out, and on the next back and front, it will run itself out.

Throughout most of his lifetime this individual is very easy. Oh, you can spot a person that's going to go insane. Don't ever think about it with regard to yourself particularly, don't ever be queasy about it. If you're not crazy now, you probably never will be.

All right. Now, you tell him to listen again, and he listens and he sees this flow, and it turns gray, it turns white, it turns gray, it turns black. Well, what's happened? Boy, is it getting long; it's getting longer, longer each time.

But you can tell a person who is going to go insane. You can know this. You can know this. How do you know this? It's by his inability to handle space and time. It's a direct test, and the person who is going to go insane . . . This society has such a low tolerance level — I mean, pardon me, a high tolerance level — for insanity, that a person can bumble around and run into things and all sorts of things, and people still don't recognize what he is: He's a borderline case. He'll do such things as he can't quite remember where yesterday was. And he'll mimic insane things, and he'll do various things. But this is a continual practice.

And so we get this kind of a pattern showing up inside of his head. It doesn't light up like neon lights; it'd just be those flows that he sees.

And this is the primary part of it. The old saw about the fellow being insane being the one who never knows it is too true, is too true. Because if a person knows he's insane, he's as sane as they come. Insanity in its essence is knowing one is sane, because insanity is rational conduct to the insane. It's a rational solution. Irresponsibility is a rational solution.

Here's — a pressor beam and a tractor is the pattern of the communication line. A communication is taken from the MEST body by a thetan with a compressor and a tractor. These are pressor lines. And so he pushes the order in, and he's pushed the order in on the body and pushed the order in on the body continually until he has built up ridges. He's built up these ridges himself, and on those ridges lands . . . That's an objection to the command, really — it seems like it to him — and he's built it up himself, and it finally says it can't listen. That's the way he stops himself from listening, and so on.

And sure enough, you look at a lot of these insane people, you'll find out it's a very rational solution. I know one of them, he hasn't done anything, not a tap of work — he hasn't reported to a desk, he hasn't had to answer a telephone in earnest or anything else for two years. He's an electric shock case, and so forth. But he has not had to be placed in time and space for two years. What's his solution? He's insane. It's very remarkable, he goes around saying, "The 'enthetans' are about to get me."

Now, the thetan employs these ridges and these routes because it's a communication line, no matter how poor. No matter how poor a communication line it is, it's at least a communication line to the body.

But a Theta Clear can feel the blast coming off of him. The glee of insanity. Insanity and irresponsibility is a sort of a glee. A Theta Clear sort of — he just can see the stuff on himself; he just peels it off. It's a horrible kind of a glee.

So a guy looks inside of his head, he's astounded to find out that his first line — well, his first line, let's say, went like that, and the backflow went like that, and the next line went like that — and these lines are disappearing every time they're run, you see? But all of a sudden it went up this way, and then it went down this way, and back this way, and it went over here this way — each time hitting these ridges and stopping — then it has to be flowed again.

All right. What, then, is the predominant characteristic of the insane? One, he doesn't know it and he isn't going to do anything about it. That's characteristic one. If he knows it and he's going to do something about it, he's neurotic. He still has responsibility, don't you understand? He has responsibility for his own state of beingness. But if he has no responsibility for his own state of beingness and just merely assures you that that's all he can do about it and that's him, and life is just that way and so forth, he's nuts! You see?

So you get a flow, you get a flow, and it goes this way, and then it backflows and goes that way, and then all of a sudden it — you find it backflowing. It flows ... The next command to listen goes zing — bang, it knocks that ridge out. Now, that ridge — next time you give him the command, the backflow, it'll flow back this way again, and it'll blow this one back here a ways to a new point to listen.

The very fact that he will take enough responsibility for himself to say, "Somebody has got to help me out," — see, he says to himself, "I've got to be responsible for myself." He's not insane, because that's outside the definition of insanity which is, of course, no responsibility. And no responsibility is pretty bad. So when you get complete no responsibility you actually have insanity.

What you're doing is knocking out his circuits. Now, you want to know about demon circuits, read the first book. I'm not going any further into demon circuits than that. They're very adequately covered in the first book. And those demon circuits are these; these are demon circuits. And what makes the demon is a ridge.

Now, there are insanities where people will go out and dance in the streets — mass insanities. They'll dance in the streets in the face of some great cataclysm. All of a sudden they recognize they can't do anything about this and so they throw masked balls and go running around in the streets and dancing, and throwing garlands of flowers over everybody's head until they all keel over dead. This was particularly popular in the days of the plague. It never occurred to any one of those nitwits that all he had to do was go around and sit down for a couple of minutes and think. Now, all he had to do was just say, "Let's see, plague. Whenever we have plague what factor changes? What factor has changed preceding the plague? What is the changed factor? There must be one factor common to every plague." That's all he had to say to himself. Any one of these dopes could have solved plague ages before Ronald Ross started nailing down this sort of thing. It was very simple.

And there are six major ridges in the body, and these make the entities. And facsimiles hang up on the ridges, and the ridges act like they can think. They'll even answer you on the E-Meter — they'll talk to you; they'll do all sorts of things. But actually there are thousands of these little tiny ridges in the head, and they're demon circuits. And each one of them has the power of talking, of seeing, of being, of commanding. And that's why your thetan inside the head is really bound up in a terrible condition. He can't think because every time he starts to think he exudes energy, and whenever he exudes energy he puts these ridges into stimulus-response. And so when he starts to think he becomes a stimulus-response mechanism; therefore, he cannot be a free self-determined organism as long as he is surrounded by everything which is stimulus-response. The environment has a stimulus, he does a response.

There were always rats in plenty, and just before a plague struck you found the rats dead in the streets. They'd come out in broad daylight — rats would.

He wonders how in the name of God that came about. Well, it came about simply because he wanted it that way. It came about because he wanted it all to be automatic so that he wouldn't have to think about it, so the body would drive automatically, so it'd walk automatically, talk, think, eat — all these things automatically. And this is the system by which you set up an automatic system.

I mean, it wasn't one of these little signs that you'd look for with a microscope. It was great big wharf rats running all over the city and through the grocery shelves and past people's heads, and The Pied Piper of Hamelin just about describes the hordes of rats that immediately would precede the plague; and then you'd see them dead all over the place. You'd see them dead on your breakfast tray. You'd see them dead in the market. You'd see them dead everywhere, feet up in the air. If you'd taken any one of those rats, you simply would have looked and he would have been lousy in the very proper usage of the term, lousy. And it was the bug that was doing it. And they — it's fascinating, but they never added this up. That's how insane the period was!

But the thetan isn't so bad off that he needs an automatic system. How do you like that? You'll find this impulse continually recurring in the preclear, that he must set it up automatically. You give him Creative Processing and he sets up a machine and then he says this machine will now run and do what you said to him to run.

So, the terrible irresponsibility of this resulted in joy. But this isn't telling you that the manifestation of joy is always irresponsibility. Joy also stems from an ability to command: the entire opposite end. Joy does not only continue from — and actually doesn't continue from at all — irresponsibility. Joy that is — derives from that is very nervous and very hectic. You think the little child who is just getting out of school for his vacation is truly joyful. He isn't. Such a terrible weight of responsibility has been lifted off of him that he gets hectic and if you watch him very carefully, he's very hectic. And it's that sort of a hectic, spinny kind of a joy that is — that is first cousin to insanity.

You say, "Nuts!" Don't let him do that! That's setting up automatic responses! Every time he sets up an automatic response, he says, "I haven't got the horsepower to keep on monitoring this consciously, so I must submerge it into an unconscious sphere, and therefore it'll run after that automatically." And that's very, very nice, and that's very cute, but the funny part of it is, it isn't true.

Actual pleasure and so forth comes from the ability to locate things in time and space, and if you locate things in time and space accurately and well — hm-hm, there's real happiness.

He has enough horsepower at any time to be conscious of every action. And he must be conscious of everything that is taking place, and he has the power of choosing and deciding and thinking about every conscious action he has. Any time he sets this up in such a way that it'll now all run off automatically, he is setting up something that will wind up in the end a bear trap.

All right. Now, let's take a look then at this number VII, the bottom — running this thing backwards — this number VII. This is running backwards on the theory of "How bad can they get?" And then when I get up to your case it'll look so easy that before I leave you this afternoon you'll say, "Well, gee, I'll just be cleared — boom!"

You keep doing things for a person long enough, you will render the person powerless. Whenever the thetan set up a ridge so something could be done automatically, you've got a powerless thetan on that score. Because he said, "It's now going to be done for me; I don't have to do it." And after a while, all of a sudden, what do you know — he can't do it.

Now, how do you treat this VII? How do you treat him? Well, there are several ways of treating him. But you better think — instead of treating the VII, you better think in terms of the third dynamic with regard to insanity. It sounds very inhuman where I'm concerned, perhaps, and I don't know any reason why I should sound human. I'm telling you very practically, with great practicality, that the problem of insanity is a third dynamic problem, not a first dynamic problem, because this fellow has abandoned himself utterly and completely. And by the time you have fished around into the very thorough job that's been done on him in keying it in in this lifetime and in early lifetimes, after you've fished around and fished around and fished around, you'll have a miracle to bring him up to a level of a terribly bad neurotic.

If you asked the entities why they're there and that sort of thing, and why the thetan has the entities — well, they serve him; and that's all very nice, and they're a crew and they serve him and they work for him. Yes, that's exactly what it is. It's just a ridge stimulus-response setup. And every facsimile you can think of is plastered on those darn things.

Because you're sort of doing this: You're taking something that insists it can't be there. Actually, it is easier — and get this — this might sound very wild to you, but it's actually easier for you to create a being. Because you've not only got to bring this person back to life again, you've got to find him first. He's sitting right in front of you there, but you've got to find him first. That's quite a contest because his total goal is "get lost."

There are billions, billions of facsimiles plastered on these main ridges of the body, and these little tiny, tiny ridges inside the head are actually sort of billiards — like a billiard table. Wherever any communication line goes into the body from outside, it means that the thetan has set up a body and a thinking apparatus which thinks at the behest and demand of others — not himself. He's lost control, then, of his own thoughts, and he can't be powerful under that circumstance.

He's lost someplace in time, he's generally as lost someplace in space, and even though he is apparently quite rational for hours at a stretch or days at a stretch or months at a stretch, he's just doing that because at the moment he sees no reason to be lost again. And he'll fool you, because that is the essence, that's what he's trying to do. He's playing a game with you, "I'm not there, I'm not here, I'm not anywhere. I won't be anywhere." Past, present and future: "I don't have anything, you can't take anything away from me. It's all right, go ahead and kill me — anything. And here I am, and so on, and I'll just prove to you how I am not here. I'll just show you that I couldn't even be responsible for my own life because here!" And he'll pick up a gun that he has hidden someplace and take a shot at you.

So, in Ridge Running, what do we do? We just run this ping-pong, bing­bang, back and forth on the command "Listen" just "Listen, listen, listen, listen."

And you'll say, "Well, why did he do that? I'm just here to help." Well, he's just proving to you that he can dare anything; he's gone. That he isn't there. He can't be responsible for you or for anything else.

Now, you'll find very funny things happening. You'll find out that he customarily gives himself the command to walk, apparently, from somewhere behind him. That isn't true. He gives himself the command to walk from inside of his head, and it goes around front, and it curves around back and it hits him in the back of the neck and it'll make a hot spot.

Third dynamic problem, not a first dynamic problem. And what is the answer, the real answer to insanity? Quarantine — quarantine. Because, you see, it isn't practical to process an insane person in this lifetime. There are too many able people whose services are desperately needed by man. It just isn't practical. And you'll find any one of these insane people has done a contagion of insanity to considerable depth in his immediate environment.

That's quite startling to people. You say, "Give yourself the command 'Walk.' All right, give yourself the command Walk' again."

His family will just be frantic — or her family, just be frantic. Every economic tie has been seized up to a point where it can have no further notch in it. Every single social and human attribute of the family is being damaged something on the order of how a nerve would be damaged if you started to saw on it with a wood rasp. When you look at the insane, look at the group in which that person is; look at the group. This insane person is backed off to a point where he doesn't even contact anymore usually. He really isn't in contact at all. Look at that group.

And the person all of a sudden says, "You know, the back of my neck feels hot; there's a spot in the back of my neck that's hot."

And somebody asks you for an opinion on this, something of the sort, you actually don't have any right to give any opinion on this. Nobody has any right to give any opinion on this. I don't have any right to stand here and tell you this opinion, but I'm just telling you from a standpoint of a practical thing, when somebody asks you, "What am I going to do? This and that has happened," sure, take a passing glance at the case. Just take a passing glance, because every once in a while it has triggered at a specific moment, and it's a quick salvage, once in a while. You're actually dealing, though, when that happens, only with a neurotic.

And you say, "That's all right."

You take somebody who has just had a baby and they're off their rockers. They won't take care of the child and they want to murder the husband, something like that — run out the delivery. If you can get their attention, run out the delivery, they very often snap right back.

From the middle of his head he put the command out here, and the command out here went clear around here. Or he's actually just sort of living in front of his eyes, and he puts the command out here and it goes back in and it hits the back end of the body.

That person will be inaccessible, but that person won't present the same manifestation that I'm talking about. They're not really insane, they're just completely unbalanced by their environment. So you see, we're on a gradient scale here. We're not talking about sharp differences; there are things classified as — and which you would classify at a glance as — insane, which could be patched up quickly.

Everything that a person ever did or said has an echo sitting in the back ridge on the back of his head. It's in there in a tumultuous condition, so that makes an enormous command ridge. What this person has done to others, he now does to himself, because the ridge goes into activation.

But the fellow that's been insane for just years and years and years and he's done this and he's done that and they've had him here and they've had him there and they've wah-wah-wah-rah-rah-rah — quarantine him. And process the group in which he was.

Now, Ridge Running then clears the line. And the first thing you know, you'll find the fellow outside of himself and ordering himself on one thing only:

And when he dies, very possibly the between-lives area will rip off enough facsimiles, and he might get into the environment the next time and be all right and sort of key out. It will take care of itself in the next 50 or 60 years.

"Listen." He hasn't dug himself out on other commands yet. He'll tell himself to listen from outside.

The roughest thing I know for an auditor is the insane. And you can work on them, you can work on them, you can work on them, every trick, every trick you know, and they're just there to do one thing: to convince you they're not responsible. And they'll take everything you throw at them to convince you they're not responsible. And you at length will practically go by the boards. You're needed for better things. You can do it, don't doubt that for a moment. You actually can do the job. You could stay in there and slug maybe for thirty hours, maybe slug fifty hours, it's quite unpredictable — 200 hours.

And when you get this outside of his head three or four feet, go in now on another command. Usually take an action command. Take the command "Walk" and just carry the command "Walk" through in exactly the same fashion you carried the command "Listen" through.

But let me ask you this on VII cases. Please, please remember that if you were to save all the insane in the world today and make them all right as rain, the only thing you would have done was prevent the contagion of aberration of chronic insanity in the society. That's all you would have done. But to have accomplished that, you would have to do the job of making sane all the insane in a period of a few months around the whole world — because if you picked up one at a time, one at a time, one at a time, they're going crazier faster than that, you see? You just haven't got enough time; we don't have enough auditors and we never will have. This universe just won't have enough auditors ever to be able to take this job in that fashion. No, the job comes in another way — see, it will be answered in another way. There is an answer up the time track to this, but it just doesn't have anything whatsoever to do with auditing.

And if he can see black and white, something very amusing may happen. He may be outside of his body in eight different places for eight different subjects. He isn't outside of his body at all in these eight different places; he's in one of those places, but he's using shunt and relay circuits. He's got ridges out there that are actually miles from him, off which he bounces thought. That's no exaggeration — miles and miles and miles from him.

It is a big problem, it's a mass problem, it's a special project, and if you went to all the work of doing all of that and you cleaned up all the insanity, you would have bettered mankind — well, the same gradient scale is about one degree on a Fahrenheit thermometer. You wouldn't have done a thing, actually. You wouldn't have done anything.

And you can get him in such a way that he can sit inside of his head and bounce a thought off the ridge miles. away from him, and it apparently comes from miles away and hits him back inside of his head again. Very amusing. It's a wonderful mechanical device that could only have been dreamed up in the insane asylum called MEST universe.

It's not a good goal. You will not have practiced, then, an optimum solution. And the essence of definition of an optimum solution is the greatest good on all the number of dynamics. And it so happens that the treatment of three by auditing up a flock of ones is not the greatest good on all the dynamics by a long ways, because your solution as the greatest good on the greatest number of dynamics asks you to invest your time in producing the greatest good on the greatest number of dynamics. And you are an essential part of that equation in this society and world today. You are the most vital factor today in that equation.

Anyway, take it for "Walk." Then take it for "Talk" and take it for "Nod." But take the word "See" last, because it'll obliterate his perceptic of black and white.

There's another very unvital factor — it's a good dead factor. It's actually a lack of responsibility on which any thinking being could spit. That's an A-bomb — now it's an H-bomb: "Now we can kill them all a lot faster!" That's irresponsibility, international irresponsibility for the fourth dynamic.

Now that's Ridge Running, and please don't overlook this technique.

You actually could produce enough miracles . . . You're not accustomed to thinking in terms of superlatives, of hyperbole, because in the past you haven't had that comparative viewpoint, and your own resistance to change sort of tells you it possibly couldn't happen.

Let's go back now to III. III is "Out by Orientation." You make the guy push himself outside of his head, pull himself outside of his head, and putting out tractors, beams, so forth, push himself sideways back and forth. And actually if he can locate himself inside of his head, the best way for him to locate himself is just to see one of his pressors and tractors, and he turns it off and puts it on at will. And he orients himself and all of a sudden he moves right on outside of his head.

Oh, yes, it could happen! The greatest empire on the face of the earth went by the boards — the greatest empire Earth had known went by the boards — because of the miracles produced by thirteen men. Now remember that. And, boy, it caved in quick. But it caved in because it was a vile and vicious empire and all it took was an injection of hope into the multitude. That's all it took. "Something can happen for us. We are not pinned here forever. We don't have to be in apathy."

Don't overlook the fact that a preclear can do this: put a beam against the inside of his forehead and push. He'd say, "Yeah," he's — all of a sudden sees the beam, all of a sudden he lengthens it, all of a sudden he's looking at the back of his head — orientation, locating in time and space. Now you simply put him through drills of time and space; put him through drills that have to do with time and space. He just locates himself in this fashion, and you can orient somebody out of his head.

And you know what they learned? They learned a very interesting fact and that interesting datum was this. They knew this inherently, and they learned this, then, by religious teaching: "We can't die. We don't die; there is life after death." That's what they learned.

Now, Step II is negative — "Negative Exit." You just tell him not to be — "Try not to be a foot back of your head." Very often a case just will do that. They'll try not to be and the harder they try not to be ... That's because the thetan being pretty well down in apathy is running in opposites, just like a little kid. You tell this little kid, "Eat your breakfast," he doesn't want any breakfast; you tell him, "Don't eat your breakfast," and he eats his breakfast, and he doesn't realize that he's being ordered around.

And therefore, you could fly in the teeth of any unreasonable force because you couldn't be punished simply by having your body cut up to pieces. Now, we've gone on the opposite side of insanity. They had a body that could die so they were spared the other, and they learned all of a sudden that the machine guns of a large and vicious state — it wasn't machine guns in those days, they did it with arenas and crucifixes — were powerless, because all they could do was kill them. That's all that could happen to them. They could just be killed.

All right. You just tell a fellow, "Try not to be back of your head."

And, boy, that state which had reduced into slavery almost two thirds of its population — two thirds of its population was living in kennels the like of which you wouldn't keep a London pet in — and they just suddenly said, "You're through, boys," and the Roman Empire was through.

Now we come back to I, which is simply "Be a foot back of your head." And we make this comment that "Move a foot back of your head" is not as good as "Be a foot back of your head," because "be" applies to space (which material I will cover) and "move" applies to energy.

Now, I'm not saying at any moment that there's any great empire to be overthrown. At the present time, there isn't. We haven't got an empire in this world today. We just don't have one. There is an anarchy of nations. The family of nations on Earth today live in anarchy, and they go to war because the people are afraid. You can make a populace afraid so long as the populace believes it can die. And you can make it so afraid of dying that they will enter into the enterprise of killing and dying to just throw in the sponge finally and say, "Well, that's all." That's a fantastic thing, but if you took some of the pressure off, just took some of the pressure off internationally, it would be very, very difficult for anybody to get people hot enough so that we would have another war.

So we have then a rundown on this Issue 2. Issue 2 then goes in this fashion: The first thing that happens is that you tell the individual to be a foot back of his head. The next thing you tell this individual to do — he can't be; he says, "I don't know, I — maybe I'm — zob-zob-zob-zob-zob. What are you talking about? Uh — uh — moon, green cheese. I'm — I don't know," and so forth.

If just the people in this room did their job well and spotted their target where the target should be — and you don't have to go out and stand on soapboxes or anything else. All you have to do is apply some techniques, that's all, and they're easy techniques to apply. And all of a sudden a bunch of "can't" cases suddenly "can." And people say, "Hey, what's happening!" You don't have to have it in the newspapers; the devil with the newspapers. The only publicity there is that's worth anything is just word of mouth. It's Uncle Joe getting helped and Aunt Agatha hearing about it. And it looks slow at first and it creeps at first, but then it goes a little faster and a little faster and a little faster, and with Theta Clearing, they know — nobody has to tell them again — they know they can't be killed. Now, that's fascinating, isn't it?

And you say, "Well, try not to be a foot back of your head."

You actually can carry a message to the people of the world to the effect that man is immortal, and that takes all the international pressure off — just that little fact all by itself.

And by the way, I still believe the first class doesn't follow Standard Operating Procedure. And the reason why I believe that is because there's two or three guys in the first class that aren't in tiptop condition. It's the most routine thing. You can dream up all sorts of things.

And let's take a much more important project than insanity — infinitely more important than insanity. Let's take one, just one: criminals, criminals.

There's eighty thousand hours of investigation back of Standard Operating Procedure Issue 1, and it works. It doesn't break down, and I have never had it break down — just routine use of it. Somebody tells me there are three cases that aren't solved — that's impossible. I mean, that isn't just unlikely — it's impossible, if persons were using Standard Operating Procedure.

Supposing all the time in the past the psychotherapists have been putting in on insane people, they put in on criminals. The criminal is kind of bad off, but he's a criminal because he's in revolt against the society and because he is degraded. And he's easy to patch up. And the best way to patch up the criminal is to get the young criminal; and the young criminal is so easy to process, you'd be ashamed of yourself for ever thinking for two seconds that you couldn't handle these techniques.

So you want to get this thing better than you know a musical scale. And always go through this same rote; always go through the same steps. Start at I, and go to II, go to III, go to IV, and go to V, and go to VI.

You get ahold of some young juvenile delinquent and you say, "Just be ayard back of your head." Bang! You say, "All right, change the postulate abouthow you have to get even with everybody." Bang! "Okay, step back inside. That'sfine, Johnny. Next." You'd be ashamed of yourself. If you were to learn how easyit was to process out of existence the criminal, and you had spent a thousandhours of auditing time curing up somebody's aunt who believes that the goblinsare going to get her, and curing up Mr. Blow, the notorious alcoholic just becausehis family had money, you'd have a feeling of shame and a bad time investment.All of a sudden you walk into this big problem, which is a big problem inthe world today. You know why nations go mad? They go mad because of police.

And if you get down to VI, and you suddenly find out this person can't remember anything real, something like that, you're still in a very workable case. You can patch this case up, do some interesting things to this case.

And why do you have to have police? Because you have criminals. And why do they go mad because of police? Because the police exist as the interconnecting link between the honest, forthright and constructive citizen and the criminal element of the society. They carry plague.

If the case can't see black and white, can't remember anything real, they're actually probably neurotic — very neurotic — in spite of what meets the eye.

You take a police sergeant who has had to be in the midst of criminals for four or five or six months and you turn him loose amongst a bunch of good citizens, and he takes days and days to reorient. He has a terrible time reorienting. Awful! Gosh! It's a very amusing thing. They've found in most police forces now that you have to take people off the criminal division and put them in the traffic division regularly every three or six months. And what do they do the first few days that they are in the traffic division? "Pull over to the curb! Where do you think you're going? A fire? Well, here's a ticket. We're going to show you!" A few weeks later the fellow said, "What's the matter, you in an awful hurry? Well, that's all right, only just don't take it so fast, don't take it so fast — other people on the road, too. Okay, next. Let's go." Fantastic.

All right. Let's run this whole thing now backwards. The first thing you do, then, is tell a fellow to be a foot back of his head, be two feet back of his head, be three feet back of his head, whatever you want. Best is three feet: "Be three feet back of your head." The fellow is three feet back of his head, you can tell him, "Okay."

If you don't think the criminal actually is an aberrated area! But the only reason it's terrifically aberrated, and terrifically aberrative, is because the police are applying force to it. Oh, you'd be amazed at how much force the police force exerts against the criminal. And when that much violence and when that much lawlessness can exist in a society, that society can be oppressed down the Tone Scale. The best man in it eventually is no longer free. And war results when freedom goes.

Now, just don't get hysterical and excited and ask him a lot of questions and run around the room, and jump through hoops and open windows at this point and jump out, or do other things which a person way down the line would ordinarily do at this point. He'd say, "Oh, my God, somebody is out of the head. Let's see, I'll have to sound the general alarm and get the fire engines here or do something else unpredictable or remarkable."

And if there are no criminals, there are no dictators. There's no Schutzstaffel. There's no German youth who are going to march! There's no Spanish revolution. They just don't happen when there's no criminal element, because these things start in the high cause of glory, glory, glory and boom, boom, boom so that we can rob a few more houses, so we can bust open the fronts of a few more Jewish stores and get a few more souvenirs to slip to the Fräulein, or the "Fräulein." That's how those things get started — as a chance for loot, loot, loot! And they think that's wonderful, so they flock to the banner of any criminal who will stand up and say, "Mein Kampf." Mein bedpan! He doesn't have any "Kampf." All he has is a chronic and terrific inability to resolve problems because he can't perceive what the problem is. No nation can do without a good leader, and no nation can afford a warlike one.

No, this doesn't call for that; that just calls for you as an auditor to sit there very calmly — and not with any enforced calm — and just say rather offhandedly, say, "All right, now, move up two feet. Can you be two feet higher than that? Okay, let's be four feet lower than that. All right, let's be three feet over to the side. Let's be three feet over to the other side. Okay. Now, let's see what the temperature of the wall is."

And so it fits right into Standard Operating Procedure. It says right up the Tone Scale, clear up to the top, who do you treat, what do you invest your time in? It says the criminal has much more bearing upon the world today than the problem of the insane. It says the criminal is easier to process than the insane and it says that you are doing something on the third dynamic which makes it an optimum solution. And if you don't think the ranks of the criminals are wide open to you, you're mad. The criminal forms a state within a state. Call up a couple of societies and say, "Twice a week, I will take some person who has recently been released from prison and needs rehabilitation." Oh, just that. That's a crude way to go about it because you're taking people who have already been in the big house and they're out again, and that's pretty bad. So if you were to just call up a society and say — and then they say, "Well, who are you?"

Because you enter Standard Operating Procedure with these postulates: "It's going to happen. It's inevitable that it will happen." This just prevents you from doing wild things or getting worried. "It's going to happen." And the other thing: "It'll happen on this procedure." And you enter it with that postulate. You enter it with a postulate, "I wonder if this works," and you'll depart from the rote. You'll do other strange things.

You say, "I'm a psychotherapist."

You just keep him out there then, and by orientation — orienting him, making him do Creative Processing, and changing postulates; do those three things — you'll bring him way up the line!

"Oh, is that so?" "Yeah."

And if I catch an auditor trying to get this preclear to validate whether or not he's outside by what he perceives and the accuracy of what he perceives, I'll have him shot. I'll have him shot. I'll send up to Mars — I'll tap one of their cables and I'll give them orders that so-and-so is needed immediately because he's causing a lot of trouble. He's mixed up in Dianetics or something. (audience laughter)

"All right." These societies don't care. They're so burdened down with the problem, they're in complete apathy about the problem.

Now, let's not ask this preclear to validate or invalidate himself, because you're not even vaguely interested in his perceptions. This preclear has been using a body as a perception meter to orient himself in space and time. He will perceive, eventually. But the fellow who perceives accurately the first moment he comes out is something like being mad at a baby — being mad at a baby — because the baby doesn't immediately get up and write the check to pay for the delivery at birth.

I walked into a medical center once and I said, "I'll take all your charity patients."

I mean, you're not going to say, "Well, the baby can't be out! He can't be out because he isn't in a full state of knowingness, beingness. He's not completely oriented," so on. "Throw him in the garbage can. The dickens with it — lost case."

And they said, "What? Who are you?"

Well, it's just as ridiculous as that, really. It's even more ridiculous than that. All right. Now, then we're going to just go put him through the paces, after that.

I said, "A psychotherapist."

Now, in the first two seconds of play, you'll learn that he is not back of his head. You say, "Be three feet back of your head."

Went over, they said, "Well, they go through a psychiatrist whose name is so-and-so."

And he says, "Um-uh-um-uh-um-er-uh . . ." Every once in a while you'll be quite surprised .. .

I went over to see the psychiatrist. I found him in mesmeric rapport with anyone. I suddenly discovered this. I picked up a cigarette, he picked up a cigarette. I crossed my legs, he crossed his legs. I said, oh boy, this condition I have seen in the Malay states. So I began to cross my legs the other way, and put out my cigarettes in other ways, and smoke cigarettes and went into irrational actions, small ones; and I said, "You don't mind, then, if I treat all of the charity patients who are in this entire city?"

You'll say, "Are you?"

And he said, "No, I don't mind if you treat all charity patients in this entire city."

He'll say, "No, I'm not."

So, I said, "That's fine, you'll tell them so, when the telephone rings?"

Well, for goodness sakes ascertain this: Is he four feet back? Because he quite often will give you that kind of lineup. They get very childishly exact about things. The fellow will say, "Will one foot do?" Or something of that sort.

And he said, "Of course, yes." And I left. Poor guy. He'd been trying to handle the problem of the insane for about twenty years, and they really had him. It doesn't say you have to hypnotize a psychiatrist. I do that every once in a while just for fun.

You just make sure that he didn't do it. And without changing your tone, demeanor, anything, simply say, "All right. Try not to be." See, that's the first couple of seconds of play. I mean, he isn't back of his head? Okay, he isn't back of his head, that's all.

I hypnotized the entire staff one time, of one of the biggest sanitariums in the United States, talking to them. Wonderful. If you only knew what you could do. If you only knew. These people were pretty bad off.

He'll say, "Well, I don't think I am; I don't know. I might be . . ." and so on and so on and so on.

I'll tell you how you do that. There's just a specific way you go about it. You just make them imitate your gestures. And you talk in a certain tone of voice and your voice becomes more and more soothing. The first thing you know, you watch their eyes and through the audience you see the eyes start to going like this. So you just talk more soothingly and you start to sort of swing. Make sure that you have a bright tie pin. You just sort of swing back and forth, evenly. You'll notice all of a sudden shoulders are starting to move through the audience. You've got them. Then you say, "Now, in the future you will believe that Dianetics is a wonderful thing and should not be opposed. Thank you very much." (laugh) It's simpler than trying to reach reason. (audience laughter) That's just amusement; that's just amusement only. All right.

Why, just give it to him. Just say, "Try not to be."

Now, your problem as a therapist, then, has a practical aspect against all the dynamics. And your success as a therapist — or your success as a Scientologist, not just a therapist — will take place to the degree that you apply your knowledge in an optimum solution. And an optimum solution would be for the greatest good of the greatest number of dynamics. Observably, this would then result in having number one for you in good shape, and no good solution can exist without number one being in good shape. It's the best solution for three, it's the best solution for four — it's an optimum solution.

And in like proceeding, go straight on down through the steps.

So when you're dealing with the lower ranges of Standard Procedure, when you're dealing with those lower ranges, you're dealing in every case that you treat with this equation of the optimum solution. And about as far south as you want to bother is V.

And let me tell you this: It should not take you five minutes to ascertain where this individual is on the scale. You do it that rapidly; you don't hurry, you don't loaf. Every time you find out he hasn't done what you asked him to do — he couldn't do what you asked him to do — why, you know where he is. You can tell immediately whether he can see black and white. Can he see black? All right, he sees nothing but black, therefore, he can see black and white.

What do you do with a VI? Talked about a VII. The technique for a VII, by the way, just sandwich it in and just throw it in, you know it, it says there in the bulletin: You just get him to locate things in time and space. That's all. Locate him in present time. Get him to locate himself in present time. Locate his foot or the foot of the bed or you or just let him take one of his delusions and put it on the other side of the room. It's wonderful; it'll work. Just make him place delusions around here and there, and that's the way you do VII.

Just never occurs to auditors somehow, every once in a while just on that basis: that a fellow can see black, he's seeing black and white. He just doesn't happen to be seeing white at the moment, because the easiest thing to vanish under the sun is the white, and the black's there all the time. And Ridge Running will dig the white up, so there's nothing to that. Now, you just run right on down through the line and then there you go.

A VI — ARC Straightwire is what it says on Standard Operating Procedure, Issue 1. Well, that is not what you do with a VII — with a VI, rather. You do a near equivalent to it, but you do the lightest level of Creative Processing, which I will take up later. You do the lightest level of Creative Processing with a VI.

Now, you take him wherever he is, and you work him with that step until he's outside. Wherever he lands — wherever he lands, whatever he can do — you move him out. He's out — I mean, until he's outside.

Now, what do you do with a V? The VI, by the way, is somebody who can't remember — the test for a VI is he can't remember something real, easily. Things that he remembers aren't real to him. All right, now — and by the way, that's still a wonderful way to solve a VI. Don't think I'm changing that. ARC Straightwire: "Remember something real," "Remember a time you were really in communication," and so forth, because he'll snap up above the line of VI very quickly on that technique; but there is an even faster technique. I don't like these twenty-minute techniques when it can be done in five minutes.

Then flip back up and use from I down again. Never, never, never be dull enough to start a session without starting with I. Always start with I, Standard Operating Procedure. Don't get it fixed in your mind that you've got a III, or a II, and thereafter treat him like a III or a II.

Now, you take a V, you take a V. The second we labeled a level on Standard Operating Procedure, the second we labeled a V a V, we, of course, had to have a lot of people who immediately became Vs, and hold grimly and deathly onto the category V in spite of anything you can do — just because it's a category, just because it's there. It has to be there . . . (audience laughter)

Now I'm going to give you Creative Processing. I keep wanting to call it "causative processing"; might even be a better name, "causative processing." Of course, all this processing is causative, so we'll call this Creative Processing.

What's the matter?

This processing uses Standard Operating Procedure 2. Two is different from 1 on issue just in this degree: You don't run DEDs and DEDEXes, overt acts and motivators on a V. You don't run facsimiles as facsimiles. You don't run locks as locks, so forth. So, therefore, we've departed from that with Issue 2, Standard Operating Procedure. You handle them, you don't run them.

Male voice: It never hit me.

All right. This Creative Processing does not suddenly absolve the auditor from adherence to the Auditor's Code — not even vaguely absolve him. And at all times the auditor is alert to the reactions of the preclear. That goes for any operating procedure. If this preclear says something you just can't quite make out, and you just don't know quite why this preclear is saying it, you find out. Make it your business to find out. In the first place, if you don't try to find out what he's doing or saying, he doesn't think you're interested in him, and his tone will sink.

Never hit you. Well, that's true. They label themselves and that makes a postulate. The auditor labels them and they say, "Yes, I'm a V, I can't immediately get out of my head," so they make a postulate that says, "I can't get out of my head." The first thing you pick up with a V is a postulate that he can't get out of his head.

And the other thing is, is he might be processing the North Pole, or looking at the trains go by eight miles away, and you might not even know about it. You might think he's still sitting there inside of his head and you're still working this and that, and the fellow has jumped out and he's gone here and he's done this and he's doing that and he's just gotten a perception of this and it's a whole chain of past deaths and so on, and the only comment he's made on this is "Hm, that's strange."

Very often, very amusingly, the V isn't even in his head. You get him to scan up the time track and you'll find out for the last dozen years he's been — they've been very careful to always sit in the corner of a room as far from the body as possible.

Well, then, just don't just keep on pounding him with rote — you say, "What's strange?" Right then. You don't find that out later, you find it out right then — "What's strange?"

Another thing you'll find out about a V is he thinks he's supposed to be a spot of energy, or something of this sort, and he happens to be the kind of a case that moves out whole cloth. He thinks of himself as a whole body and he moves out of the body as a whole body. There are various things happen here.

"Well I don't know, the smell of this girl's hair." You see? The smell of this girl's hair, that's what's strange.

The very least that's wrong with a V is that he is stuck in some body which is no longer alive.

"Well, what girl?"

All right. After you've found out that he's a V and he can't get out rapidly, and after you've used Creative Processing for a while, for God's sakes, remember to do this — remember to do this: Get him to sweep out all of his processing and all the times when he's discovered he couldn't get out.

"The girl whose hat I am sitting on." And you want to know how in the name of golly he got on a girl's hat. Just don't bother to try to track that up; just accept the fact that he's on this girl's hat and proceed from there. Because a thetan can suddenly leave the head.

Now, if you just go over that, the fellow goes into a terrific state of relief because every time he tried to go out of the head, or every time he tried to back out, or every time he tried to locate himself anyplace, and so on, and realized that he couldn't, he hit a failure. And these are pretty heavy failures. And so you just pick these things up as a matter of course and he brightens up markedly.

You won't know quite when, very often, you triggered it. It's sometimes a shot-from-guns process; he goes boom! And actually you can look for manifestations, and you will notice the manifestations of a thetan really being out of the head, and those manifestations are very precise. He pulls the head back. No matter how slightly, he will pull the head back. And if you see that chin tuck in — oh-oh, he's out.

Now, the fellow can sit there and so forth, so on, say, "Yeah, I guess, I am. Guess . . ." Uh-uh. See? There are other little signs that you will notice. There's a certain difference of coloration takes place. Now, these are really minute observations, and you pick them up actually not by my describing them, but by working preclears. But observe your preclear; learn to observe your preclear.

I add this in at the beginning of this process for this reason: is every time I come up with a new process everybody thinks we've thrown all the old processes away; we've thrown them into ashcans and garbage cans, and they're all sitting out there on trucks ready to be hauled off to the dump. We are in the beautiful circumstance of having assembled a puzzle called human beingness, and in the assembly of that puzzle called human beingness we have recovered unto ourselves an enormous amount of data. That data is valid data.

Let's take sound. Why is it we were processing words out of engrams? Well, it's because a person has no lids on his ears, therefore he can't control sound. Sound can come in on him anytime it wants. Therefore he finds sound very aberrative, because things are aberrative to the individual to the degree that he cannot control them. And he cannot control sound very easily because he doesn't have any way to shut it out. And as a consequence, sound-sound-sound pounding him, pounding him, pounding him continually will make him feel like he is out of control in the presence of sound. Therefore people can order him to do things and he will do them. Therefore the words — words become quite aberrative. So we have picked on, willy-nilly, the most aberrative perceptic there was — sonic — and we were driving this to the limit.

A man can shut his eyes, a man can withdraw his tactile, but he can't get away from sound unless he locks himself in a soundproof room and they're not always handy.

All right. What you find in that first book, you could take any preclear you walk into and you'll find it working. But that first book and Science of Survival — those two books — are actually all the books we have which makes a fairly exhaustive examination of the mechanisms of behavior of man. And those books button up and finish off dynamic psychology, and they're very good — very good. That's fine, it finished a subject and it started ours.

All right. Now, there are manifestations in there. There's types of Lock Scanning. I could tell you that when you lock-scan, always make sure that you get out all the tractors and pressors of other people's and other person's. That's why people hang up on Lock Scanning. That'd be the only new thing I had to add on that whole book. All that technique works; those techniques all work.

We know more about the mind. Evaluation. You can use that Tone Scale. If you don't use that Tone Scale in auditing — if you just don't turn around and use the Tone Scale and the Chart of Attitudes in auditing — you're missing a terrible bet.

Now, as far as assessment is concerned, I'm going to give you an assessment that has to do with creation and destruction. What won't or can't a person create? What won't or can't a person destroy? What does a person insist on creating? What does he insist on destroying? You go down all eight dynamics and you've got his case — and you've got his case!

Now, you do your assessment on your preclear with Creative Processing — do your assessment on the preclear. You don't just sit down and let the whole thing run off and that's the end of that. You do this assessment in a very precise method — a very, very precise manner. There's no reason to have big forms printed up for this.

But every time you do a preclear, you take a piece of paper and pencil, and you mark this down here. You mark down this little graph. It looks like this. Just mark that down for the sake of formality; for heaven's sakes, for the sake of formality.

On the left-hand side at the top we have the word "creation." On the right-hand side at the top we have the word "destruction." Under the word "creation" pointing straight down we have an arrow. Under the word "destruction" pointing straight down we have an arrow. And 100 percent fixation on creation or 100 percent fixation on destruction, either one, we mark "insane." And this middle between "creation" and "destruction" — a well-balanced creation and destruction means and adds up to sanity.

Now, we want to find out where the preclear is sane and where he is insane, and so the way we find this out is very simple — very, very simple. Under "creation" we have — you don't have to write these down, the words "insane" — but under this we have two columns and we simply make a notation, 1, 2, 3, 4 (in a vertical column going down), 5, 6, 7 and 8, and again over here, 1, 2, 3, 4, 5, 6, 7, 8. Now, that's "cannot," "would not." Under "creation" then, we have "cannot" and "would not." And we have the column of dynamics underneath there.

Now, you can allow yourself a lot of paper, but "Creation c" would be "creation cannot" — capital C, small c. "Capital C, small c 1" would mean "cannot create self." "Capital C, small w 1" — "would not create self." Get the subtle difference between the two. The subtle fact is that even if he could, he wouldn't! What's that add up to for you? That adds up to something very, very clean and clear: It means he hates himself. And if he hates himself, ho-ho! he's stuck, because hate is hold. On your energy levels of the Tone Scale, as you'll find in other lectures, hate is hold.

All right. Now, it's just as important to find out where the preclear is sane as it is to find out where he's insane — just as important, just as important. So we make two more columns under "sane" — and these two columns, by the way, could be very interesting. They could add up on "bored" and look right to you, but they wouldn't be right. Your preclear would be a 2.5 all the way down.

So if he's perfectly willing to create himself, and if by test in Creative Processing he can apparently make a stab at it, and if he's perfectly willing to destroy that thing which he created in Creative Processing and so forth, he's sane on the first dynamic. He can create and he can destroy in creative illusion, the first dynamic. So we'll just check that one off.

But we have two columns here: One is "for sure" and the other column is "bored about it." And you watch those "bored about it," because they suddenly turn out to be ringtailed snorters, suddenly — the fellow who's awfully bored about it.

Now, you don't know really; he's perfectly willing to create himself, and he'd be perfectly willing to destroy himself, he's just not interested in it. You go to the next subject then — not interested in it. You'll find some subject where he isn't as vague as this. All of a sudden you'll say, "Well, all right, now you take girls — take girls. Now, would you be willing to create a girl and ... ?"

"Oh yes."

And, "Would you be willing to destroy a girl?"

And, "Oh, no! No, no, no, no." There's the entrance to the case. The second you find this — the second you find this entrance to the case, you do something very interesting. You just take a list of all categories of girls of all ages and all the girls he ever knew, and you just write them down ad nauseam. There was Gertrude, there was Emily, there was this one, there was that one, there was this one, there was his mother, and there was his grandmother, and "I had twelve aunts," and so on.

And, "What were their names?"

"Oh, you wouldn't ask me to remember that?"

"Oh, yes. Yes, I would." And just get all of those — boom, boom, boom, boom — and this entire list falls out at that point.

You find something which he is unwilling to create, or you find something he is unwilling to destroy, and that stands up sharply — then you find out everything connected with it that he can think of in terms of objects and energy and spaces and times. You just get a complete category on this subject. This case is going to fall apart in your hands if you do this technique.

Over here is "destroy" — of course, is "cannot" and "would not." They're actually just differences of grade, a subtle difference between the two.

All right. Now, we'll go down over the eight dynamics and you get to eighth dynamic. Now, the eighth dynamic is the supreme being. But remember throughout the world there are many, many supreme beings, really, in people's minds. You will find from individual to individual there are different supreme beings. This would surprise a religionist and would shock him and would be considered blasphemous really, if you suddenly announced this fact.

But an examination of people demonstrates to you completely that this is true. We find out in many cases the supreme being is Father. We find out in many other cases the supreme being is the president. We find out in many other cases the supreme being is a dog. And you say, "A what?"

And the fellow says, "Well, he says, "I never thought about it before, but he sort of sits up there and he — yeah, he's a dog."

You know, you say, "Yeah?" and so on, because you have an infinity. That supreme being, that eight stands for an infinity, you see? But it's what he has been assigning the overall responsibility for the universe to.

"Who created all this?"

"Well, I don't know; nobody did. It just rose from mud, and so forth." And you say, "Well, all right, then, mud is the supreme being."

"No, no, no, you get me wrong, but come to think about it, that's right.

Yeah, mud. And yeah, mud — that's the supreme being. It would be, wouldn't it?

Yeah."

And you say, "Now, well, let's think about this a little bit further. Is mud — be the supreme being and so on?"

"Oh, well," he says, "it's really just chance, chance."

"The supreme being, then, is chance. That's what created the universe."

The fellow says, "Well, come to think about it, that's true. That's true — yeah, that's right! Yeah, that's right! That's why I carry this rabbit's foot and I never go out when the moon comes full, and de-dah, de-dah, de-dah-de — brrrrrrr." There's his life going off in front of you. It's that thing to which he's assigned the full responsibility for this universe. And that's what you want to know there: Who made the universe? is the salient question that goes in there.

Now you ask him this horrible question: "Would you destroy him?" "Me?"

You'll get some wonderful reactions from that one.

You say, "Well, all right, would you?"

"Oh, I couldn't! I just couldn't, that's all. It isn't a question of wouldn't; it's just I couldn't do that — I mean, gee!"

By the way, you will have people who will have painted — all through their childhood will have seen God in the terms of Moloch. Moloch, for instance, will have been dug up way back on the track someplace, and every time somebody in Sunday school said, "God," they saw Moloch. They kept keying this facsimile in, keying this facsimile in, you see, because nobody is very definite about God. Nobody gives you a good solid description and, as a result, the little kid when he's trained gets the strangest notions, and you'll find those underlying that regard.

Regardless of what your religionist intends, regardless of what religion is or isn't or anything else, you'll just have to just say, "Well, that's a theoretical thing, it possibly could be a very actual thing, in my category it's this way, it's that way." But people don't look at it the same way, and it's an aberrative fact.

Now, the only reason we have to treat this, and the only reason I have to talk about this subject at all is because you walk down the aisles of an insane asylum, you'll find that three out of five in that insane asylum are saying something about God. God is the symbol. It means that thing to which we assign responsibility; it can also mean that thing by which we avoid responsibility. And you'd better find out what it is in your preclear.

And you just say, "Who made the universe?" or "Who's responsible for the universe?" And he'll never have thought about it before, but the darnedest answers will turn up.

He'll keep saying, "But I'm an atheist, I tell you. I'm an atheist, I'm an atheist, I don't believe in God! I don't believe in God! What do you mean asking me a question like that? I don't believe in God!" Wonderful, some of the reactions you get. I mean, you just — you kind of feel like just getting out of there before something explodes. This fellow doesn't believe in God, obviously.

So do your assessment. We call this an assessment. This is a creation — destruction assessment, and its goal is to find out what the preclear will destroy, what the preclear will create, along all dynamics. And when you find one where he just won't — boom! won't — then you sit down and on a next page, on the back of that page, you make yourself a complete list of everything you can dig up out of his case concerning this subject. You just dig that up.

Now, it's a moot point whether or not you should really make an assessment before you tell somebody to step a foot back of his head — for this reason: It's so much easier to process somebody a couple of feet back of the head. But you're liable to get so excited about this preclear who is doing this, and he looks into your wallet and says you've got three dollars, and he goes around pulling the darnedest tricks, and he pushes the policeman's hat down over his eyes down on the corner, and he comes back, and he says, "I didn't do anything."

You say, "What's that riot down there?"

"Oh, nothing."

And you'll get so interested, in other words, that you're liable to forget to do an assessment. And eighty hours later you are still processing this case and he doesn't seem to be able to get any further than this or over those points. And you say, "I wonder why this could be."

I taught myself a lesson on this not very long ago. I've had the experience one too many times. Every once in a while I'll get careless. I'll spend long periods of time saying, "Well, there's nothing to this case — kabop, kaboom. And all of a sudden — and then once in a while, I will find out that I've missed the boat. I didn't do an assessment — the only way I missed the boat. I just didn't assess the case. I would have found this out in the first few minutes of play. I would have found out exactly what was wrong with this case and I would have processed that.

All right. The second you find that out, you don't try to process it in the preclear. You just get a list of all these things, and you get all this data, and you put that data down.

Now, he's going to change; he's going to change markedly, but what do you know? That data will be the data which primarily interferes with his communication with the body in his lifetime and this environment. And you've got the data — so you've got the data sitting right there, and you use that data.

Now, if you get somebody else's preclear and you know this person's working well, and everything's going fine and so forth, you say, "There's absolutely no reason under the sun — that other auditor is a good auditor, and therefore I'll just take this preclear, and he says he's a II and so on . . ." You do an assessment; you assess the case. Right straight down the line, you assess this case.

And once you've got the case assessed, you've got the data, and this is what you do with the data: You use the cycle of start, change and stop, or creation, growth, decay and destruction — you can draw that little curve in there — you use that cycle, and you go through this cycle placing and creating time and space with the object or the symbol of that thing which you found aberrative in the assessment.

And now, that doesn't mean that you do entirely — entirely creation of it. You do creation of it and learn how to destroy it. You get the preclear to a point where he can run any of these objects which he has discussed to you through the complete cycle of creation, growth, conservation, decay and destruction with full perceptic, because you're right there on the point that's suppressing his perception. He's afraid he will perceive this thing as it is in his environment. That is the thing which he is seeking to avoid; that is the thing — why he has his perceptics turned off.

Now, how do you start this? You find out, on that subject, what he can perceive. Now, you've got him out of his body — you've gone through Standard Operating Procedure — or you've gone down to Level V and he's not out of his body. How do we proceed at any one of these points? You've done these points, now we've found he's a V. You do this immediately on a V; he's still in the head, and you start this process.

Now, you do this by creating an object, or any part of the object, or any symbol of any part or action of the object, on any perceptic the preclear can get, and work with it — work with it — in terms of placing it in time and space, and making it run through the cycle of creation, growth, conservation, decay and destruction.

Now, the reason he can't destroy things is because he thinks he has to have things. You disabuse him of having to have this specific item by showing him he can create them by the dozens, the thousands, the millions — anything that it takes — and you do this very simply: He can't blow up one, make him create two. He can't blow up two, make him create four. If he can't blow up four, make him create eight. If he can't blow up eight, make him create sixteen. If he can't blow up sixteen, make him create thirty-two. And all of a sudden he says, "All right, I've blown all but one up."

And you say, "Blow that one up."

"Well, it doesn't quite blow up again."

"All right, get a — create another one. Okay, now let's take the two of them there, and let's place them in yesterday. Now let's put them in tomorrow. Now let's put them out on the street. Now let's put them on top of a lorry. Now let's put them in Samoa. Now, let's put them on Arcturus.

"That's fine. Now let's turn the picture you have upside down. Now let's add a taboret to the picture. Okay, let's have a horse standing on the taboret. Very well, now take the horse out of the taboret. Take the taboret out. Very good. Blow them up."

"Yeah, I can."

You find he can't throw something away; that's because he can't create something. And if you've gotten it on the first dynamic, and you've got the V, the first thing you start doing with the V is apply assessment. You just start that right off the bat. He can't get out of the body, so you just do this assessment and you apply this Creative Processing to that assessment, and you apply it with gradient scales.

I repeat, you apply it with gradient scales. I repeat, you apply it with gradient scales. And just in case you haven't missed that .. .

Don't mock up — have somebody mock up, "Mock up all your teammates now. Now just kill them all. Oh, you couldn't do that? Well, I don't know what we do next."

What do you do next? Well, you mock up one teammate and you see if you can push him a little bit. Oh, the guy can't even do that. Okay, your next step is to get, "Let's see, what football team do you dislike?"

"Oh, yeah, there was one."

"Well, mock them all up. You got them out there on the playing field and so forth? All right. Have one of them break a shoelace. Oh, you got a shoelace broken? Well, take the shoes off of all of them. Okay. Take the hats off of all of them. Oh, they aren't wearing hats. Well, take their jerseys off."

"Yeah, that would be a good joke; I'll take their jerseys off."

And here we go. And you work from that to where you can actually shoot one. And then you mock up more and more, and you get them up to a point and all of a sudden you've got the guy's teammates and he mows them down, and he said, "Yup, tsk! That's that. They're all dead. I blew up their bodies too." This is very strange; this was not his attitude ten minutes before — not his attitude, because what you're doing is changing attitudes.

And the essence of all processing is. changing attitudes. And the way you change an attitude is to demonstrate to somebody that he has this item toward which he has an aberrated attitude; he now has this item under his control.

And control means ability to handle in space and time, locate space and time for. And that's handling: locating in space and time, locating space and time for.

Now, what do you do with his memory bank? Supposing you've got him mocking up his body. You found out he's terribly upset on the first dynamic and noplace else, and he couldn't possibly create a body, and he just couldn't do that or anything of the sort. Well, have him create something that belongs to the body.

And he can't do that, and he can't do any of these things, and it's just impossible. Well, have him draw something. If he can't see anything, if he has no sight perceptic or something of the sort, he's got some kind of a ghost of a perceptic, so you get the kind of a noise a body makes when it's eating soup. And you'll get the idea, and you creep in on this.

"All right, get the kind of a noise a horse makes if it'd eat soup." "Oh," the fellow finally says, "yeah, I can get that."

"Okay. Now you got a horse eating soup, okay. Now, let's get the horse's bridle."

The fellow says, "You know, that's the first visio I ever had. There's one buckle sitting here in midair."

That's the way it's done, that's the way it's done — Creative Processing. Now, you can go over this and over it and over it.

Now, how do you make him handle the real experiences of his life? These things keep showing up and showing up and showing up — whole track.

Well, I'm going to give you a list of the bric-a-brac which surrounds most of the implants on the whole track, and you make him handle this bric-a-brac. It's just mock-ups of mock-ups, and he just handles this, and he places it here, and he places it there, and he turns it upside down, and that sort of thing. All right.

Now, how do you make him handle a real incident? A real incident is really bothering him. Do you run it out? No, you don't run it out. You can't get to this real incident, but he can get one still picture of Grandma, and you know Grandma is dead. She's been lying there moldering with the worms gnawing upon her for a long time, and he knows he can't survive without Grandma.

Actually, you go back on the track, and after you've run the track, you'll find Grandma beat him practically every morning and every afternoon or something like that. There'll be something there that he didn't quite suspect. And he can say, "Well, all I can get is this photograph of Grandma. I get this little, tiny, still picture of Grandma that's all still back there and I know she died, but I don't know when she died, and I don't know where she died. I haven't got any (mumble), and I know it's very aberrative, and I'm very upset about the whole thing," and so on.

What do you do with this? You take that little, tiny, still picture and you make him hold it an inch further away. Now you make him hold it a couple of inches further away. "Now move it a little tiny bit to the right. Now move it a little tiny bit to the left. Now move it a. little bit up. Now move it a little bit closer. Now a little bit further away. Now turn it upside down. You got that? All right, now let's turn it around and look at the back of it."

And he'll say, "Say, you know, I've got a visio of Grandma. Yeah, there's the old bat." Don't be surprised if his attitude changes that fast.

Now, get this little point: If his attitude doesn't change with remarkable speed, it's because you're not following your assessment! You're processing the wrong horse, or the wrong Grandma, or something of the sort, and his case is pinned down elsewhere by something else!

Creative Processing, in essence, is processing which is leveled to demonstrate to the preclear that he could create his own universe, and that takes the importance off of this one. And when he suddenly conceives this point, he becomes very, very active — extremely active — much more active than any other kind of processing ever could have made him.

And we've got it in the bag with Standard Operating Procedure Issue 2. The refinements on this will probably be just a little bit further out along this same line.

So, you get expert — you get expert now on that.