Now I would like to cover with you Scientology 8-8008, Standard Operating Procedure 8.

The Factors should be, by and large, self-explanatory. It is not an effort to copy the book of Genesis. It really isn't an effort to copy that. It happens to be in very simple language. It's in very simple language. That's this — as a writer, that happens to be as simple as I can say something. And if I were saying it scientifically, it would not communicate as well.

The standard operating procedures which preceded this were each one of them thrashed out one way or the other and the degree of workability in auditors' hands was very carefully observed.

Now The Factors there are — that paper is just exactly what it says it is. It's the upper level of certainty for the MEST universe. Of these things you can be as certain as you are that you are. You can be certain, in other words. That's a level of certainty. You can establish the shift and change of view-point. You can establish and observe for yourself the handling, the creation of what I called there dimension points.

The last one before 8 was Standard Operating Procedure 6 and there is no Standard Operating Procedure 4. So 7 and 4 are missing. Four did exist; it had about a two-and-a-half-hour existence. And 7 — 7 was the shortest duration; it had a zero existence.

An anchor point would be a specialized dimension point, by the way. All points are dimension points and an anchor point is one that stays pretty still to keep the space created.

But the reason I have called this Standard Operating Procedure 8 is I have hoped that it would simply stay there and it would go with that number in company with 8-8008.

All right, here we have — here we have a level that — on which we can communicate and which we can experience. You can see readily that there could be such a thing as a viewpoint. And you could see readily that other view-points could come into existence. But you could also see that there is no way for viewpoint one to observe viewpoint two, except via the dimension points of viewpoint one and viewpoint two.

The first thing we should take up about this operating procedure is the general direction processing should take. This does not mean that we have here the complete goal of processing but it does say that processing should take a certain direction.

This, by the way, is not guesswork. This is test. You take two viewpoints and you get them to observe each other. And they don't observe each other, but they observe each other's anchor points. And they can observe each other's anchor points, but they can't observe each other.

If you'll notice that 8-8008 is — it is actually meaningful. It means infinity which is 8. You see, infinity is just an 8 laid on its side. So that is an effort to attain infinity by the reduction of the MEST universe apparent infinity to zero and the increase of one's own creative ability — which is another way of saying one's own universe — from zero up to infinity.

And tells you that the first hidden influence is the thetan, or the human spirit. He is and probably always will be a hidden influence. He very easily goes into hiding because he is in hiding. But he's not even really in hiding because there's no way to make himself visible. He just got the idea he can be visible. Well of course, he can be visible by the manufacture of anchor points, the manufacture of dimension points. And when he neglects to manufacture these or fails to remember that he can manufacture these things, he then gets the idea that he doesn't exist and that he is other things. And he knows he is and he can think as he is, in a way that is very easy for a person to experience.

So, we reduce the effect on us of the MEST universe from a complete effect down toward a zero effect on a compulsive level, so that the MEST universe can affect us or not affect us as we elect. That's very desirable. In other words, it reasserts self-determinism with regard to the effectiveness of MEST. That is necessary to reestablish the individual as cause.

We — this as a whole thing is based on this. Herbert Spencer once said that you could divide knowledge into the knowable and the unknowable.

An individual cannot be anything like halfway cause or three-quarters cause or certainly full cause if he is still the effect of his entire environment.

That's a beautiful way to divide knowledge to work with. You can work with that. But it doesn't happen to be true.

So, the course of processing is indicated there and it tells you what the stress is on. The stress, then, is on the creation of viewpoints (which is very necessary to the formation of your own universe) and the creation of anchor points and mock-ups (which are very necessary).

Now the transcendentalist came along and he said, "All things worth knowing," (boy, was he a pompous ass, you know, my God), he said, "all things worth knowing transcend the bounds of human reason." Only he said it in German. In other words, anything which you will ever know is beyond your power to know. That stopped philosophy. That was about 1792 or something like that, if I remember rightly, and it stopped the course of philosophy.

And this of course entails the creation of space. That's vital. If you're going to have a universe, it's got to sit in some space. Now, you can have a universe without any space — a lot of people do. But it's relatively unsatisfactory. There is nothing to put anything in, and so forth.

Everybody after that didn't bother to think. They hadn't been thinking since 1792. They went into a state of catalepsis or something and got off into the field of science. You don't have to think in the field of science; you just dawdle. You collect all the grasshoppers in Nebraska and you count their legs and then you multiply this by all the grasshoppers you've collected and then you issue this huge bulletin to the effect that this is how many grasshopper legs there are in Nebraska and everybody says, "Ah, science."

Now, that is the meaning of Scientology 8-8008. The basic material of 8-8008, not up-to-date as far as this is but still with all of its definitions intact, is in the book Scientology 8-8008. Now, what is modified in 8008 would be that material covered directly and explicitly in The Factors. In other words, The Factors are senior to 8-8008.

The — that's by the way, I'm overstating the case. That's an exaggeration. Science isn't — not quite this bad.

And then there's the textbook 8-8008 that gives you about beingness and havingness and all that sort of thing. Standard Operating Procedure 3 in that textbook, however, on the first edition, is antiquated. And Creative Processing is in that textbook and is as valid today as it ever was. Creative Processing, you see, would be the direction you would take in order to make your own universe.

That is, science pretends to be something it isn't. It pretends to be truth and the search for. Actually, it's a sort of a qualitative, quantitative analysis of what they can find. But usually what they — what they have found other people writing about. That's real bad. Now, if science measured up to exactly what it says it is, that'd be wonderful. There isn't anything measures up to what it says it is. Probably not even this stuff.

Now, it isn't that one is going to make his own universe. It's one is going to possess the potential of making his own universe. Do you get the difference? In other words, instead of having to depend utterly for sensation and amusement upon this universe, a person should be able to make those things and those items necessary to his procurement of amusement, interest, sensation.

All right, let's look then at this "beyond the realm of human experience." Well, if they just had brains enough, mind enough, being enough, (instead of being in some university someplace in the middle of Germany) to recognize one thing: by our existing techniques of knowingness. If they had just said that! All knowledge that is worth knowing is beyond the realm of human experience when looked at by the techniques we now have for knowing.

So, the direction — the end product — would then be an Operating Thetan. And an Operating Thetan would actually be one who could create any particle of any kind of energy to his own satisfaction. It doesn't have to be to somebody else's satisfaction. We don't have to put this to test.

Well, they didn't even realize that there would be such a thing as a technique for knowing. That's what we've been working on and that's what's new about all this work. It's a technique for knowing. It is, rather than knowledge itself. Knowledge itself is a collection of data. What's a datum? Well, that — this is the route by which you find out what a datum is.

So, he should be able to create a mock-up which has as much sensation in it as any real object he will ever experience or behold. That's the goal. Now, it covers all that in Creative Processing in Scientology 8-8008. He must be able to mock things up which contain in them as much sensation — as much admiration now, as much force and so forth — as actually he will discover in this universe.

Now then, it wasn't true — it wasn't true that all things worth knowing were beyond that range. And it wasn't true that all the things that Herbert Spencer put into the bin of the unknowable belong there. Because anything worth knowing about this universe is in your hands. That's a fact. It's in your hands the moment you have a technique which permits you to know it. That's something you must never lose sight of: is that a technique for knowing is superior to a datum.

There is posed what would be for us at this level an ultimate in freedom. Now, absolutes are not obtainable. I bring that to your attention, too. But you can come awfully close to attaining that one.

And you can go on and collect data to the end of time without knowing unless you have a technique for knowing. And when I say we have something here with which we can experience knowing, we have then a tool with which we can know and do. But it is a tool and as such is a servant to knowing and doing. We've studied knowledge and this is the technique, or a technique, by which we can come to gain knowledge.

Now, the Operating Thetan would be the ability also to operate in this universe — to operate as a thetan, to exist as a thetan, to observe and cause effects in this universe as a thetan. What effects? Well, fortunately, one couldn't get up to the point of causing effects until he got up to an ethic level which would inhibit his causing very bad effects.

Actually, there's nothing quite as good in learning about a buzz saw as to be a buzz saw. But nobody in the past had any technique by which he could become a buzz saw. Yes, that's right. And yet now you can be a buzz saw if you want to and know all about buzz saws.

It's just like the question of morality. You take away all the factors, all of the duress, threat and force, which are supposed to keep somebody intensely — oh! just intensely moral! And where do we find them? We find them down in the boys' home for immoral and depraved youths.

Now you think this is very strange. But if you sit and look with your MEST eyes at the handle of something, it requires your experience to know that the thing has a hollow in it. You see, from where you sit you look at this thing with a handle and you just experience this: "Well the inside of that is hollow because that's a handle on something." What are you relying on? You're relying on past experience. Oh, that is a dangerous thing to rely on. That is so dangerous. Everything in the whole universe changes from hour to hour to hour. How wrong can you get? Know by experience. That's how wrong you can get.

Well, why is it that we find the preacher's son the worst example in the community? Why is this? It's interesting, isn't it? Tells you that the use of force to create morality does not apparently do so. In fact, the use of force doesn't create much of anything except more force.

The best way there is available to us of knowing is being. But this would all be very well if we were simply operating in a philosophic strata and so on and we could all balance a teacup on our knee and discuss all this. We don't have to discuss it because we have a technique which detaches an individual as a viewpoint. And the second he becomes detached from something as liable to injury as a MEST body and yet be able to continue his control of the MEST body, he becomes at that moment capable of assuming any viewpoint. And the positiveness and the certainty with which he assumes these new view-points is the positiveness and certainty of his ability to know by being.

Well, a person has to be up above the level of penalty to attain a state where he can be ethical. Very well.

What is the liability of knowing? Well, the liability of being . . . If you were in a human body and you tried to be a buzz saw, by occupying the same space as the buzz saw, possibly you'd lose a button or something. But you can as yourself actually occupy the same space and say, "Look at it buzz."

What is this thing called moral fiber? Innate morality — I think the old boys were mixing it up just a little bit with ethics. It's a commentary on the state man is in today that you find in his dictionaries ethics defined as morals and morals defined as ethics because they were not defined that way a few centuries ago. Ethics were quite one thing and morals were quite another.

Of course the first time you ask your preclear, "Now let's go out across the country until we find a sawmill running. All right, now step into the buzz saw." He's going to say gulp. It's going to astonish him. But you'd be surprised what happens to him when he finds out he can do just that. He's going to realize all of a sudden that there he is. He can be anything.

A moral was an absolute operating code which was enforced. That was moral. That was a code of behavior which was laid down with an ax so to speak. It was generally laid down to get a people around obvious dangers.

Well, if he can be anything then he can have an unlimited number of viewpoints. If he can have an unlimited number of viewpoints, then he can know anything, can't he? Well, if it's written down, he can certainly be in the middle of a book at the library and read it. Well, that's very easy. Or if somebody knows it at that time, he can go pick that somebody's brains. That's right. Read somebody's mind.

It was something that existed — and this was the essential in it: A moral is something which can exist and be enforced without understanding.

I mean, this however — this however is not within your immediate frame of reference. But you do know and can know immediately that you can detach yourself as an individual from the body you think you are and thus gain viewpoints, and that as a viewpoint you cannot be injured and therefore cannot be penalized. What an enormous difference that makes in one's field of action.

An ethic is something which exists only in the presence of understanding.

The reason people do bad things is because they have a deep-seated fear. Bad action stems from fear. A person has to be pretty well up the Tone Scale before he can be ethical. Therefore the road to ethics was the road which led out of fear. Any man who could be put in fear sufficiently, theoretically could be made to do anything. As long as that condition existed, how could you have a society which would operate on an ethical level?

And between the two of them I will take the reasonable man — ethical. Those two words should not be confused. All right.

But what if this person cannot be penalized in such a way as to cause him to do bad acts? There is no profit in doing bad acts. You'll find out as you start him up the Tone Scale that there is an actual thirst for pain, a craving for pain. That's just a craving to be alive. And that's because it's been forced on him so often. That's all.

We free somebody — we'd say, "Free his inhibitions or he isn't free if you don't free his inhibitions." But you say, "Well, then he has — then he has this — oh, he might have these terrible impulses to do this and that."

You take almost any preclear, he'll go through this part of the band. It's probably about 8.0. And below that part of the band he's a liability really, because he cannot afford to be ethical. His cravings are too great. Because when a man can turn around to a point where he could actually crave the agony of another being, he's not safe. But above that level, he is.

Right now there's a very dreadful case going on in one of the courts. Dreadful cases have a habit of happening in the courts. Don't look into the past of that case too hard because you're going to find laid-in morals. You're going to find them laid in with a hammer. And this man got so "moral" that he started to eat women. And he stood by calmly, after having killed the wife and baby of another man, while that other man was accused of and hanged for the crime of which he was innocent.

All right, that's the bridge we've been trying to jump. That's where we've been trying to go. Where is that level of ethic? Well, it's a level above penalty.

Of course this doesn't say that — this is no commentary on justice as practiced in this world of man today. I mean, I wouldn't comment on it. It's beneath contempt, much less comment. Anyway.

Now a man has to be awfully strong to have principles and stand by them. If he is in a body, he actually has to be willing to die for those principles. And that's uncomfortable, dying for principle; and very few people bother to.

Such a case as that is what happens when understanding is taken out of a society and is exchanged with force. Force — "Be good or we will kill you; be good or we will beat you." And as long as anything is alive, it can't be forced all the way. And so it'll fight back against any good impulse that is in the society and you get a criminal strata, an insane strata. You get depravity, promiscuity.

All right. What then do we have in The Factors? We have the course of a viewpoint attempting to associate with other viewpoints. And all the viewpoints are hidden and all the anchor points are visible. But we have an ambition on the part of this viewpoint and that ambition depends upon a decision to be. And it is better to be anything than nothing. That isn't stressed in The Factors. It is better to be anything. It is to better to be in screaming agony than to be nothing. And the thetan has the idea that he would be nothing unless he is identified with something. And he gets to the point eventually where he's identified with things and then is the thing. And thinks he's pretending to be the thing because he knows he is not the thing and that he is only in the act of becoming the thing. But actually, all the time he could be the thing. All he had to say was, "I'm it." You see how simple that was.

No, ethical is higher than that. So don't let anybody start in on you on the subject of "If you cleared somebody, the society would have a liability on its hands." I'm afraid the uncleared are the liability.

So, he becomes identified, in other words, with objects. Objects which he himself could make. And if he could make these objects, certainly there could be no scarcity of them. But what if he forgot he could make them? Then everybody would be dependent upon some kind of an automatic "Lord knows how it takes place; Lord knows how it keeps going" piece of machinery — a universe that sort of just turned over pocketa-pocketa-pocketa and we never quite knew how it went or anything of the sort. We're making it go all the time. And then we say, "Well, we don't know anything about this universe, and so on. It must be a strange foreign place" and so on. Yet we're making it go all the time.

All right. That's the first part of processing. Don't think that your efforts to clear this individual are going to wind you up behind a stone wall because they're not. This individual is only as dangerous as he cannot understand.

Well, a being like that would get into a state of mind whereby he'd think everything was scarce. He couldn't make anything. He had to take something from something else to have anything. He would have a feeling like he couldn't buy anything except at a vast price. Things would be scarce in other words. And as long as things are scarce, why, things can get pretty bad. You have to sacrifice all sorts of things in order to have something. And if some-thing is terribly scarce, why you'll find men will do anything for it.

And believe me, you will be appalled, utterly appalled at this thing which Freud was first fooling with. And that was the unconscious mind and its depraved content.

The story of the idol's eye, which is written time after time by the very best authors, demonstrates the course of murder which immediately ensues after somebody has possessed himself of something valuable. Yes, that's because it's scarce, you see?

As an auditor, you'll find out it was there. It was there. Nobody else touched it but you'll touch it. It's the MEST body. The MEST body has a fantastic history.

Well now, if everybody starts depending on these existing items, and nobody makes any new existing items, this dependency is going to wind up in a scarcity and this scarcity is going to get worse and worse and worse and worse. It'll get so bad after a while that nothing exists. I mean, one has gone out through the bottom. "Nothing exists," he'll think, "because it can't exist because it's so scarce I don't even dare ..."

And you'll find yourself in processing — every time you start to process the MEST body and have your preclear in the body and you're processing him — you will find out that these impulses and cravings will turn on! You can process them out but these impulses and cravings will turn on, if he's being processed in the body and he's being processed solidly in that direction.

Did you ever hear of a — of anybody who had one of these fabulous stones or gems? It wasn't sitting on the parlor table and it certainly wasn't sitting on the front doorstep. If it was sitting on the parlor table, that would be forgivable to have it. But such a valuable item is never kept on the parlor table. It's stuffed in a safe.

But outside the body, away from that, they don't. So it shows you that the way to clear somebody is to first clear him of his reactive mind.

There's many an old house which all of a sudden seems to be more empty than it has before and the neighbors have called the police and so forth. And there's been some recluse living there and has lived there for 35 years and the place is just piled full of junk, and the person's in bed dead of starvation. And the police start tearing up the floorboards and the fireplaces and so forth in order to get the junk out of there and so on, and there's 250,000 pounds or something or 30,000 pounds or fabulous sums of money which are lying right there to hand. This person hasn't even looked at them. That money is so scarce it can't be spent, so the person will die before he'll spend it.

Now, let's just remember Book One. And let's take the reactive mind and say, "Wouldn't it be wonderful if we could just do a reactive mind-ectomy, and cut it out entirely and not have anything of the reactive mind in this person's behavior anymore? Wouldn't that be wonderful?"

Well, you know it'll go further than that? That person will go through that band of holding it and hiding it to a point where he'll get it out and throw it away before he'll spend it.

We'd just do it on one simple operation. How do you do that? "Be three feet back of your head." That's the way to do that.

Now that's how scarce things can get. It doesn't exist, so it has to be thrown away. Theoretically, one would throw away anything to which he assigned too much value. You'd eventually throw it all away. Theoretically, the last possessor of the idol's eye would inevitably pitch it into the middle of the sea. And sure enough, all the stories about idols' eyes seem to wind up that way. They either wind up in a British museum or in the middle of the sea.

What is the reactive mind? I can tell you its exact anatomy — for the first time: The thetan in a body laid down a command which was resisted by the MEST universe or another being. And then as that command or order was resisted, it piled up a quantity of energy which had as its basic the command to do something, which was not done. And then you add other beings making commands and laying in deposits of energy which had "Do something," that is not done — fail, fail, fail, fail.

Well now, we have then — we have then a viewpoint which forgets it can make things. It forgets it can make things merely because other viewpoints are making things and because there's a consideration going on. And this consideration says, "This is beautiful and that is ugly."

And when a person said, "Do something or this will now take place," and it did not happen, he got the first real hidden influence in terms of energy that occurred in the mind. And because life itself is a sort of a hidden influence, he can easily, easily mistake a phony hidden influence for a live hidden influence.

What's beautiful? What's ugly? Don't get a one-year-old child passing judgment on what's beautiful or what's ugly. Because it won't agree with yours, not even vaguely.

And so you get the genus of a circuit. Because the second he said, "Do," and it didn't happen, right there he got a doubt — a doubt of his own ability. A maybe sat right there. In other words, outflow command, inflow disobedience, outflow command, inflow disobedience — he's sitting on a maybe. Is it going to happen? Is it going to happen?

Art is a consideration. You take eventually the viewpoint of this culture. And you say, "Well, they say so-and-so is beautiful and so-and-so is ugly." And then you're left in a sort of a bewildered state of all these static assignments of beauty and ugliness.

And he'll build a whole mind of a reactive or circuit nature on that doubt. And every time in the future something happens which he can't understand or which has something to do with a hidden influence, it will start up, with those deposits of energy, a new series of circuits.

You'll discover this, by the way, in running part one of the Case V in Standard Operating Procedure 8. You'll eventually discover this, that you have basically your own capability and appreciation of beauty and ugliness and that it's been completely overlaid and forgotten about and you've been struggling ever since. Things are beautiful because you say they are. That's all.

And that thing has actual beingness and actual existence of a parasitic nature. It depends for its energy upon the thetan himself. And as long as the thetan thinks or thinks toward it, it will act. And it's apparently alive but it isn't alive. But it's just the energy of a thetan that keeps this alive.

Now, out of beauty and the desire for beauty and ugliness, we get a high level of practicality. And scarcity gets down to a point — scarcity of mock-ups, for instance, this — these beings get to a point where they get a scarcity of mock-ups. Can you imagine anybody getting a scarcity of mock-ups? They'll start making mock-ups, see, two of these viewpoints will start throwing out mock-ups.

In other words, you have this — this whole human mind consists of command — reaction, command — reaction, and finally you get the whole body running stimulus-response, stimulus-response, stimulus-response. Automaticity — a very automatic machine.

You can get two children by the way, doing processing and they'll keep putting up mock-ups on a mantelpiece or something like that for the other one to look at and see if they can see. And they'll just keep comparing mock-ups and comparing mock-ups and comparing mock-ups. And finally, one of them will decide the other one makes the better mock-up. So he'll take one.

Now, unfortunately the thetan wants things to happen automatically. He thinks this is cute. And when he's a high level, he can take a package of all of these disobeyed orders and that sort of thing and he can put it down here in the left-side pocket and he can say, "All right, now go on and think."

Well, now mock-ups become valuable because there's one under contest. And the next thing you know, they don't bother to make any more mock-ups. They're busy trying to keep the mock-ups they've got. Well that's silly, because all they've got to do is say, "There's another mock-up." But it makes a better game if they don't do that. And so they, at that moment, think they're pretending and then they sink away from knowing that they are.

And, he'll say, "Now this down here solves all of my rel — problems relating to automobile horns of the bulb type."

So, we have this curve of decline which comes about. And we have mock-ups deteriorating to a point where the person is so anxious to hold on to a mock-up that he is the mock-up, 100 percent. He's standing right in there with the mock-up and he picks up the mock-up so it can defend itself and so that it can punish and deliver punishment and protect itself and so on. This mock-up has become so valuable it has absorbed his whole beingness. That's the first body.

And you'll be dredging around in this preclear and he'll have this terrible somatic. He's always had this somatic in his shoulder and he'll tell you about this. And he really doesn't know what it is. And you suddenly exteriorize him or he finds it and what does he find? Well, what's he find in his shoulder? Well, he finds a toy gun or something of this sort — one he had when he was a little boy. And he thought — he always used to be pretending to get shot or something of this sort. And finally he got real shot; he got real good and shot.

And then one day he didn't provide against somebody saying something about the body or criticizing it or hitting it or doing something with it that knocked it all to flinders. Death. Now, how does he get another mock-up? He's forgotten — he's forgotten how to make them. He's forgotten you say, "Mock-up will now appear." He's forgotten that. How do you get another mock-up? So he steals one. And he uses that and he defends that and he steals another one and he steals another one. And these mock-ups are getting more and more solid, more and more actual, more and more and more and more solid until at last, they're these terribly valuable things you call bodies.

Well of course, he's using — at that time that he started to pretend and play that he was shot, he picked up a facsimile back on the track someplace of beautifully being shot. Well of course, he's young. He can handle these things easily. There's no trick at all to putting this facsimile into position. And sure, he's shot — makes it real realistic. And then he forgets all about it. Where did this terrible somatic come from?

And you can know these things because you can trace them. You can actually process an individual through that step by step creation until he can recognize that. Without you telling him, you just keep processing him there and you make a viewpoint, makes a mock-up.

These circuits are very interesting. But he had to pick up the picture and put it there. But the picture in itself was formed on that sort of a genus. It had a circuit in it.

You start processing any preclear by the way on mock-ups — if he starts to get good mock-ups. A few days later he'll tell you something funny. "You know — you know, while you were processing me there in the classroom, I covered all one wall with turkey feathers. And when I went in there this morning, they were still there," he'll say proudly. Uh-huh, here we go. He liked those turkey feathers.

And the circuit went as follows: He said, "You're not going to shoot me," and then he got shot. So there was a devou — a doubt of his own ability. Doubt of ability is also loss of self-determinism.

Now a few days later — a few days later, here he is. You're processing him and he'll say — you notice he's not paying much attention to you — and you say, "What's — what's the matter with you?" And he'll say, "Well, it's — it's the dog."

"I wonder if I am as self-determined as before. Something else is more determined than I am." And so you can therefore build up a circuit which will figure-figure-figure out all of the various things which are going to happen to you. And then you don't have to experience anything because you'll figure it all out first and the circuit will figure it out first.

"Dog? I didn't give you any dog ..."

What is this? You could draw this mind and you could do a plot of one lifetime. And it would simply be the earliest command "be or do" which was not obeyed and which caused a doubt. "What kind of an influence was there that kept me from being obeyed at this moment?"

"Oh yeah, it's the one I got day before yesterday."

And then the next one, on the same subject, does the same thing. And the next one, same subject, does the same thing. And we build up through the years and eventually we get a thetan who every time he thinks anything — anytime he puts out any energy of any kind — one of his circuits goes into action because he's got them all parked right there in present time.

He's still got this dog. This dog was so good and so solid and in so many dimensions and colors and did such cute things that he's still got this dog. And if you left him alone on the subject of that dog, he would just build on that dog and build on the dog and build on the dog and, who knows, the dog might be running around the room and you'd say, "Here, Fido. I wonder where that dog came from?"

And what are those circuits of the MEST body? Now, that's why we talk about theta exterior. That's why we talk about processing in these forms. That's why we talk about Theta Clear. It's not because we're interested in religion, not because we're interested in doing something different. It's because we're trying to do a reactive mind-ectomy. Right there.

Now, this is your sequence of evolution. What this tells you — this tells you that a consideration is possible without any contact with MEST or space. Because it says there's the decision and the decision is to be and then it says there's space.

Let's just take the reactive mind away from the thinking, analytical mind. And of course we have automatically a Clear, by definition.

This should tell you immediately that there's some thinkingness inherent in the viewpoint. Well there's a lot of figuring inherent in the viewpoint when it gets in contact with a lot of other viewpoints. Because the counter-actions and the counter-effects ... One viewpoint's mock-ups versus the other viewpoint's mock-ups will give you a system of thought which is represented in the Axioms and which eventually evolves into that thing called a human mind. That very silly, simple thing called a human mind.

How easily can we achieve that today? In a large percentage of cases we achieve it by saying be three feet back of his head. It's done.

Now — tells you that at that level there is a thinkingness before there is a beingness. Somebody want to discover what that is? Anybody's welcome. Door's wide open. The universe exit is right over there, slightly to the right. And he can go outside and find out what that was and so forth. And he might even pick up language enough and come back and tell you all about it.

But of course the analytical mind isn't in very good shape yet. You've got to go on and process it. Now, you can really make something. But what are you doing? You're processing way above any level of analytical mind we ever dreamed about before.

But doggone it, that's another universe. That's another thing. That's a capability that came from some other capability. And perhaps this is what they're talking about when they talked about transcendentalism. Anything you cared to know about that thinkingness before beingness occurred, was possibly beyond the ability to discover so long as you stayed in this universe. If they'd added that, that too — that would have been a correct statement.

So, all of that is game from there on. That's why we do Theta Clearing. And if you understand that clearly, you will then avoid wherever possible processing people in their bodies.

All right. It is not impossible to know that. But it is not quite germane. Because any action that can — we have the modus operandi of producing any kind of an action we want to produce in this universe.

Because what are you processing? You're processing the reactive mind and it has almost a bottomless characteristic. It can be cleaned up in such a way that the thetan can operate with it and there's what we would have had — there was a Clear — there was a Clear, 1950.

If you don't believe it, take a preclear when he's in fairly low stages of horsepower and have a cat running down the street and have the preclear reach out right from where he is and pat the cat's head. Well, the cat's forty feet away from his body, you see? And the cat's liable to stop dead still or look around or snarl or scream, because he gave it too hard a pat, too much juice.

He's processed to a point where the thetan can handle the reactive mind. That's fine. He's a man in good shape and he'll stay in good shape. That's great, and it'll only take you a couple of hundred hours of processing.

You could do anything with animals. You can make them — waitresses, animals, all sorts of people. Just by, just by reaching out to a distance and touching them.

Well now, let's look at this, this other level that we're now hitting — we're hitting. Analytical mind is suddenly detached from the reactive mind. What the analytical mind now thinks does not produce a reaction in the anal — in the reactive mind. As a consequence, the analytical mind can now produce energy freely and at will and so can change its mind simply by changing postulates.

Well now, of course, if you were to touch somebody who was pretty well a Theta Clear, you'd probably get a bad kickback. The moral of the story is be a Theta Clear.

It's thought all this time that women were horrible and all it has to do is say, "Women aren't horrible. Well, I've just decided that; that's all taken care of." That's how easy it is and you get the thetan to completely change his viewpoint of things as far as thinking about them is concerned, simply by changing his mind. Now, that's real simple, isn't it?

You get these incidents on the track where somebody tries to assume a body that is already occupied and he's immediately forty feet away and still rolling. Flashback.

You can see, then, that the thetan is capable of reason with the factors of the present because he is in present time — he's capable of reasoning with the factors present — and that the reactive mind reasons with the factors past. Now, understand that definition, because just as soon as you start processing your IV or V level case, every circuit in the bank is going to try to start turning on. They're all going to try to turn on, and they're all going to figure-figure-figure-figure-figure-figure-figure-figure-figure.

But that too is in the realm of experience. You can experience this. This is not hard to experience. None of this material is hard to experience. It would be hard to experience being the viewpoint back of the viewpoint back of the viewpoint back of the viewpoint and so on. You could just go on that in that direction forever.

And if you let your preclear do it, he'll go on reactive-minding till the end of time in terms of circuits. The circuits are all doing his thinking for him; he is not doing any thinking. He is not reasoning with those things which are now present. He's reasoning with circuits which were built when a snake was wrapped around his neck, a circuit that was built when he was being thrown through the windshield of a car, a circuit that was built when his mother left him. That's what he's thinking with.

You don't have to go on in that direction to do what we're, I hope, all of us are trying to do. And that's trying to make ourselves better and if we care to, to help others and try to make a better culture and a better universe.

These factors may be dozens or thousands of years lost on the track. And horribly enough, most of those circuits aren't even his. He's very puzzled. They came along — he inherited those with the body, so he doesn't know what's at the bottom of them.

All right, if we're trying to do that, why, we have all the tools we need. The other, as far as I'm concerned, is speculation until there is a way to know it. And we have hit the roof as far as the way to know manifestation here. Because by these techniques, any of us can get to know these manifestations. And we know these manifestations, they become workable and things happen better and we reach a level of ethic. Now that's the value of what we have. It's a tool toward knowing and better beingness.

And when he first started fooling around with this thing called "a body," he started juggling facsimiles this way and that, and all of a sudden, one went pow! in his face, and after that he sort of forgot what he was doing.

The remedy is stated there in The Factors. Remedy the scarcity of view-point and the scarcity of dimension points and the scarcity of prosurvival things and the — remedy the abundance of contrasurvival things.

That one plugged in madly. That's his service facsimile or something else, but he'll find the body doing this and that, and he'll find out how to manage the body, and then he finds out that he's trying to manage the body via the body's stimulus-response. Well, that's really going around Robin Hood's barn to get anyplace.

How do you do that? Well, you could actually do it with blocks. That is to say, you could actually do it in this universe in a body with MEST objects. You could run the technique that way. You don't have to run it in a mock-up.

You figure out that this body is going to arc backwards in every situation, and it's going to be upset in every situation, and so then you figure out some modus operandi to keep it from getting upset because it's going to get upset. And that means that you'll get a circuit: "The body has an impulse to be bad all the time."

Or you can go into the actual modus operandi of being a viewpoint; the person is a viewpoint independent of an object, and he makes objects which are satisfactory to him. If you want to carry him on along the line, he'll be able to make objects that are satisfactory to others, too.

So you'll figure out, "Well, now, let's see, I'll just try to be — I find out that if I try to be bad a little bit, then I'm good, so the best way to solve this problem is to try to be a little bit bad, and then I'll be good, but that feeds the circuit, and now the body's got a compulsion to be bad . . ." I mean, here we go because that's not thinking, that's figure-figuring, different — different proposition.

But we're not interested in that right here at this level of processing. We are interested in rehabilitating his ability to be, and that requires a remedy of viewpoint and the remedy of his creation — his inability to create which he's had until this time. You remedy that and you give him back his ability to create points, energy.

Now, you just ask somebody to hold two anchor points, just reach up — shut his eyes — and reach up and find the two corners of the room, and hold on to them, and not think. And with some preclears they will hear live voices start screaming at them. And these voices will be saying, "Don't do that; stop, you're killing me. Yap-yap-yap-yap-yap!" And it's about all you can do to keep that preclear sitting there, simply touching the two corners of the room with his eyes shut.

It's very fascinating the first time a person starts to put out that material. It rather frightens him, by the way, when he first starts to create dimension points in abundance. He thinks of himself as a, I don't know, steam engine going down the track with a bunch of sparks flying out the stack or something of this sort because it's very sparky.

And, of course, the moment he's neglected all these circuits, the energy which he's been holding back in them, the energy with which they're charged starts to run out and it's like emptying . . . This fellow very carefully had a glass of water he was balancing. Now, you ask him to take his attention off the glass of water, and it spills. And of course, every time a little water splashes, his attention wants to come back to steady the glass again.

Had a preclear one time, called it flitter. I don't know where he got the word, but it's a beautiful word, just flitter. Gold. Gold sparks. There's this terrific cloud of gold sparks an individual will put out. He's — whee! Oh, he's really fond of doing that. And then he'll put them out a couple of times and then he'll decide that's dangerous. Something else is liable to see him or something. And he'll stop it for a while. And then he'll go back in and do it again and then he won't do it for a while and then he'll do it again. Well, that's making dimension points.

And you tell him, "All right, now take your attention — put your attention back there on the corners of the room," and he does, and the glass spills a little bit more. That's the circuit saying, "Help, help, you're killing me," or it's an awful pain in his eyes, or it's a pain in his stomach, or something of the sort.

Well, how does this remedy bodies? Well, it's very simple for an Operating Thetan or even an thetan exterior. You, you just manage to drag him out with a pair of ice tongs or something and he's only six inches outside of his head. He can right then remedy things that are wrong with the body. All you have him do is just look into the body and find out if there's any old energy deposits or disconnected things or something he wants to fix up. And you — he says, "Yes, by the way, there is! There's some nnah-nnah-nnah-nnah . . ." You say, "Well, go ahead and fix it up."

And eventually you'd put his eyes up there, put his theta vision, you might say, on those corners of the room and get real interested in them, and the next thing you know, before he knows it, the glass of water's empty. There isn't any more energy or life in it than he is holding in it, and he can't find out where he's holding on to it. And as a result, why — he can't let go of it.

Do you have to know what he's doing? No, but isn't it funny what he's fixing up — what he's fixing up stays fixed. You get him about six inches, a foot back of his head and say, "All right, now let's fix up — let's fix up those eyes. Just look along the optic nerves. Can you find any old energy deposits along there?"

But you take any somatic, the fellow's holding on to it from both sides; he's got the in-pressure and the out-pressure both. You can test this for your-self sometime. You can carefully let go of some chronic somatic. You let go of the feeling that's pulling it in, and the feeling that's holding it from being pushed in, and all of a sudden, it just evaporates, or it goes through with a sudden shock — it's gone.

"Yes," he says. "My goodness!" he says. "Loads of, along one optic nerve — it's really some."

And you say, "What a dope I am. Why, I've just been sitting here holding both sides of my lumbago!" That's not a very workable technique, by the way, because a circuit goes into action in most preclears when you do this, and they'll start explaining to you .. .

Well you say, "Why don't you wipe it off and clean it up?"

The second they start to shake this lumbago up, it starts a circuit running. So they have to explain to you how their lumbago resulted from, and then they give you all these reasons why they had lumbago, and all the times and they're starting — telling you about locks-locks-locks-locks. You're not interested in locks. Just empty the water glass.

He says, "Well, I don't know. Nothing seems to happen. It's real black."

It'd be much simpler if you could simply take this water glass and upend it. That'd be real simple, wouldn't it? Well, there's one liability to it-MEST bodies blow up, and they will automatically resist being blown up. And your thetan feels this thing start to go too fast, and he'll hold on to it again.

And you say, "Well, turn it white and throw it away." He turns it white and it goes away. And he gets a sudden flash pain in his eye and kind of jumps back into his head and jumps out again and says, "Gee, that was bad." And after that his eyesight's best — is just as good as it ever was.

He should pay no attention to it whatsoever. Just by putting one's attention on the two corners of the room and holding them there (he may have to do it for hours and hours and hours and hours and hours) but he'll eventually exteriorize — eventually. I don't care who he is.

Is it effective, then? Believe me, it's effective. You understand that that isn't the end goal in processing — it's the remedying of one mock-up. Just look at it in that — from that viewpoint that the rehabilitation of one mock-up would not be the end goal of processing, but most of the preclears that come in are running scarcity of the body to such an extent that all they can do and think about and so on is fixing up that left eardrum or something. I mean that's the thing, the whole end of existence is to fix up the left eardrum. Well, you exteriorize him and have him reach in, fix up the left eardrum and this — they're satisfied. How unimaginative! They fixed up the left eardrum.

That's just — the analytical mind will finally say, "Well, all the circuits have now collapsed; now I can be three feet back of my head." Only he doesn't know he's supposed to be three feet back of his head; he just will be, or he'll be up in one of the corners of the room looking at himself, or something of the sort.

This doesn't say that bodies aren't valuable or useful. They are. Very, extremely. They're very good communication gimmicks. They're like fountain pens and things. But they are not the end goal of all. But they can experience sensation and a lot of other things. Very interesting, too. They're very complex and so forth. You could study them for years. It takes a thetan, oh, I don't know, sometimes it takes some thetan about forty-five minutes to get a complete picture of anatomy that he would take years to get out of a textbook.

It's very surprising to people; you don't tell them there's such a thing as Theta Clearing, and they put up two anchor points, and they're all of a sudden — pow! They're out! Upsetting, upsetting.

They step back and look it over and look at the body in depths, you see? Depths of perception. They look at the outer level and then they start looking into the body at deeper and deeper depths. They say, "Is that what a kidney looks like? How horrible!"

Well, that then is why we are doing what is called Theta Clearing. The thetan can get up to a point of command where no circuit goes into action. A circuit starts into action, and the thetan without using any energy whatsoever, says, "Be still." And believe me, it's still.

Well now, our task — our task is not to process that one who processes with such great ease that all you do is have to say, "Be two feet back of your head. All right, now fix up your body. Now be in several dangerous places and that's fine. You're Clear. Goodbye."

Sometimes you take a preclear, and you suddenly say, "You know all this kind of motion you have in your body that you don't like, this — various motions, and so forth, these feelings that you don't like in your body? Why don't you just tell them, "Shut up!" And he does, and there ensues this dreadful calm for about five or ten minutes. Completely still. Gee, he feels good.

No, no, you see there are lots of those cases. Many, many of the cases you run into will be just — they're just like that.

Well, the trouble is, he isn't knowing enough to be able to reach — he isn't knowing enough to be able to reach those things consistently and continually on a command level, simply because he doesn't have enough self-confidence. He'll start to produce energy to handle them, you see? Lack of self-confidence makes him — to use force. So he doesn't have enough confidence in himself, so therefore he'll start to use energy to enforce his commands upon this body, and the second he does, the circuits go into restimulation.

But let's take all the cases. And let's be interested in all of those. Well, as far as I can see at this time, you can do a thetan-ectomy on almost any-body. That's right. Somehow or another you can get the fellow out with ice tongs or fishhooks or threats or something. "If you don't get out of your head in the next two years I'm going to plow you one." Yes, that's American Medical Association technique. Anyway ... That's Standard Operating Procedure O.

You've got to get your thetan up to a point where he works on postulates, and works easily on postulates. Then he can handle any energy that's there. And he'll handle energy and be self-determined to the degree that he doesn't have to use energy to think or do or act. Now, that's the end of it. And that's why we're working this way.

We have, then, in The Factors a brief statement of a road by which we can know. If you can't know by this road, then it's no good. No good to you or anybody else. But if you can know by this road, then it's some good.

It's very spectacular, some of these techniques, and there are many of them that are not written here in Standard Operating Procedure 8 which are even more spectacular. Very spectacular. They don't do a bit of good but they're very spectacular. They produce all sorts of things. You can throw people into convulsions, and so forth, (and sometimes they come out of them) and all sorts of techniques.

It's stated simply and I hope understandably. It can't be very badly or widely misunderstood for an excellent reason. It's because it can be experienced fairly easily with the use of Standard Operating Procedure 8. And if it can be experienced easily why, then, you see, it's easily understood because it can be understood in present time by demonstration. And that's the way to understand anything. You can read about something for an awfully long time and not understand it at all. Well, if you experience it, that's something else.

We can do any technique today that can be done by machinery or shock on a preclear, simply by working him in processing and produce far more — oh, much lovelier things — make them foam at the mouths and all sorts of things. Now, don't think you're going to do that with a preclear, because it consists of holding energy apart, and doing odd things with energy and getting a certain kind of a facsimile on the E-Meter, and tuning it up very carefully.

I'm aware of the fact in engineering schools they read about things for an awfully long time. Then they go out on a job and they're supposed to measure how much stone there is in a barge. You send a young engineer down. He goes down and he — all morning he's gone. You sent him down there to find out how many tons of stone are in a barge that's floating alongside of a dock. And you ask him to come back and tell you. Gone half the afternoon. "What the devil happened to that fellow?"

"Did so-and-so ever happen to you? Yeah, have you ever — have you ever seen anything like that?" And, see, and then just make him close terminals with it quick by giving him no admiration, breaking the Auditor's Code, you know? Something like that, and just throw him right straight into the incident; he'll dramatize it 100 percent.

So you go down there and you — here he is sitting down. He's got a slide rule, got logarithm tables, eight-place log table. He's got out his handbook. He has computed the density of gravel. He has done the calculus formula of the curve that the mound of gravel makes on the barge. And he's got several pages covered with figures. He's done estimates of various kinds. He's found out whether or not the barge is really flat, you see. He's got all this .. .

He had a dog once, and the dog went mad, and the dog bit him and he was in the hospital for a while. Well, get him — get the incident; get him right there at the moment the dog's biting him, and then just raise the devil with the preclear. Give him no admiration and just knock it off, and break auditor relationship with him, and so forth, and he'll just go into a hydrophobic fit. Oh, there's lots of spectacular techniques. I give you that one in particular in case you ever meet a psychiatrist; he'd be interested in that one.

You say to him, "Come here, son." And you show him the end of the barge. And the end of the barge has some white markers on it and the deeper the barge sinks, why, the higher the mark, you see? And it says, "two tons, three tons ..."

I don't want to give you the impression that there are a lot of odd, strange things that are going to happen, that are suddenly going to leap at you when you're processing your preclear because that isn't so. You have to be very knowledgeable to produce some of these results because the mind handled by these techniques handles very smoothly, very smoothly; you're trying not to produce wild convulsions.

Well, here — of course I wouldn't, I wouldn't advocate you sending some-body down and tell him to be the gravel and then go weigh himself. That's theoretically possible. No, you could study and figure-figure-figure for an awfully long time, but if you could experience something, you could under-stand it easily.

Now, in the appendix of Standard Operating Procedure 8, you will find there those processes which have been found effective. The processes are not included in Standard Operating Procedure 8 because they are limited processes; they have certain specific definite purposes and they are not for unlimited use. Admiration Processing has a very limited usefulness and it shouldn't be continued very long. Matching Terminals has a wonderful effectiveness but . . . You could start going in for Matching Terminals — it's running the past. It's running engrams.

Well, if The Factors has any value at all, it's merely a statement, and a fast statement, as to how you can recover this experience. Now, you need that and you need that for this reason.

You can use double terminals on an assist and produce far faster relief on terms of an assist on most of your preclears, than you would get by running the engram itself. In other words, those are faster ways of running engrams. Those are speedy ways of patching up the GE. And they are not long, broad techniques.

As a thetan plowing around you're liable to misplace facsimiles. They're very easily misplaced. You get them in your hip pocket and you lose them down glaciers and other things happen to facsimiles. Educations, thousands of years in universities is liable to slip over the side and the fish eat them or something.

You take Black and White Processing; it's quite an interesting process. It's still with us. Because the best way to get rid of a deposit of energy — the thetan's outside of his head, he looks in his head, he sees there's a deposit of energy that's black, and you say, "Turn it white." He does, and it'll flow; it won't flow easily as blackness, but it flows easily as whiteness, and he can do that. So Black and White Processing is there just to that limit, no further.

Anyway, these facsimiles go quickly. And what you need is something which you can look over and look it over several times, and then experience it, and then look it over again very carefully, so that you do have an experience of a piece of knowledge. Therefore, the knowledge itself must be very brief, and your ability to experience it and the experiencing of it must be equally effective so that you can join these two things together and then at no time — at any time — should you ever forget how.

He wants to get rid of a certain deposit of energy as causing him trouble, and you want to go about it in that way and not with Creative Processing, and so you just use Black and White.

And you see it took all the Axioms and it took Dianetics: The Modern Science of Mental Health and it took Science of Survival and Advanced Procedure and Axioms and the Philadelphia Lecture tapes and it took all this other stuff endlessly. And you'd have to know all of that. You could lose those facsimiles. You could hire a truck, a theta truck to carry them around after you.

Now, in Creative Processing, there is practically no description of it in the appendix because it is described so widely in the book Scientology 8-8008. There's a good description of it in there. There's also Rising Scale Processing, again, Scientology 8-8008. And in addition to these, there are all the processes that can be made out of Self Analysis, and they're also that. But they're, of course, mentioned in Standard Operating Procedure 8. All right.

But this little piece of paper is very easy to stand by. And now if you've experienced broadly in this and if you've had experience as an auditor, and if you've watched other manifestations of the mind and if you've looked at circuits at work and you've got a lot of other bric-a-brac knowledge on the thing, you've got a pin to hang it on. You'll find out the education of any auditor takes a sharp upgrade at the moment when he has a terribly brief, orderly statement of this subject.

There are these processes, and this could be called a summary of effective techniques, then. Standard Operating Procedure 8 plus the appendix is a summary of existing techniques. That summary of existing techniques which work, would be those which have been found effective and those which are safe to use within the limits described. All right.

If he can make to himself a very brief, orderly statement of it, all of a sudden he's got it. And after that, he never loses it. Well, The Factors is an effort to get some sort of a statement, part of which at least he can hold on to solidly.

Now, let's go in, then, immediately, into Standard Operating Procedure 8, and we discover that it comprises the fastest, most easily audited and most workable techniques of which we have any acquaintance. And it consists only of techniques which have unlimited use.

Now get that: The techniques in Standard Operating Procedure 8, Steps I to VII, are techniques of unlimited use. You can use them forever on a preclear; it doesn't matter how long you do them. They will not wind up some-body in a bad state, a poor state, leave him in restimulation and so forth. In other words, you could go right back to using that technique.

Here we have a battery of techniques, then, most of which are solidly addressed to positive gain in the future, which do not address the past, which can be given unlimited auditing. We could take one of these techniques and audit a preclear on it, and on and on and on and on and on and on and on and on and he'd only get better.

In the appendix, however, we have limited techniques — some of those techniques are very limited — whereby if we were to use them for twenty-five hours, we would find our preclear in terrible shape. And in Admiration Processing, if we were to use this on a very low-level case over a long period of time, fifteen hours or something like that, your preclear would be almost sure that he'd gone mad. In other words, that technique doesn't work itself out.

You can run engrams. Probably the upper limit of a medium case of running engrams is probably four or five hundred hours. It's no more than that and after that the case will go downhill. So that would — itself is a limited technique.

Any technique which addresses the past is evidently a limited technique. I say "evidently" — there might be one, but I don't know of it. And I know of an awful lot of techniques. Any technique addressing the past, then, is a limited technique.

Straightwire of the past is very strange, has an awfully strange behavior. You can straightwire somebody for about a hundred hours and he'll start — he'll get better and better and better and better and better and then he'll go over the peak. And then he'll start plowing into engrams. The more you straightwire him, the harder he'll go into engrams. Isn't that funny? This was run as an experiment, by the way, because nobody is ever going to process anybody for a hundred hours of ARC Straightwire, addressed strictly to computations and circuits in a case.

And this would only be something that one would do when he had a research staff that was lying around doing nothing, and he'd come in and he'd be mad at seeing so many cigarettes being smoked, or something of the sort, and he would say, "Well, do this for a hundred hours." Everybody gets busy and they do that for a hundred hours, and at the end of the one hundred hours, they've got two preclears spinning and another one stuck in birth. But it would just work fine — just work fine up there in the reasonable margin of eighty, ninety, hundred hours, and when you went over the top of that, why, it was gone.

You'd made the fellow — you'd made the fellow do something there; you had made him apparently face reality — apparently you'd made him face reality. Well, of course, he's facing reality, he was facing the past, wasn't he? Well, in The Factors, you'll find very definitely that a plentifulness of viewpoint is very desirable. But by golly, there is no viewpoint of the past.

You don't have a viewpoint of the past. You have a viewpoint of the picture of a past, which then addressing the past will eventually convince somebody he doesn't have any viewpoint.

How does a person go mad? He starts to run out of viewpoints, and he gets shorter and shorter on viewpoints, and finally he doesn't have any view-point in the present at all, and it's the only place he can have a viewpoint. That is to say, unless he's making his own universe and is out of the time stream — that's something else.

It's a delusion to think that he has a viewpoint in the past! He doesn't have. He has a viewpoint of a picture, and he can select these pictures up at will, and conjure them up and handle them around, and they have marks on them, and they make him feel he's in the past. And after a while he's agreed with enough pictures; he's agreed he's in the past.

How does a person go psychotic? Well, not under processing, but he goes psychotic this way: He runs out of viewpoints of the future; that's the first thing he does. He knows he can't have any viewpoints in the future; he can only have them in the present. All right, that's the first thing that happens to him.

Next thing that happens to him, he can't be in the present. Of course he — the joke is, facing the existing state, as you heard in earlier lectures, is very important. Facing the future, you know, is sort of not facing the existing state. It's a sort of an escape. And so he sort of skips over trying to face present time, and he can't quite make facing present time because he has no viewpoint in present time, so he slips back to times when he thinks he had a viewpoint.

He'll go back into childhood; he'll go back into earlier times when he thinks he had a viewpoint, and he'll pick up these old viewpoints, and then he's stuck with them. Deterioration, you see? All right, there's psychosis. Been looking for a long time to find out why somebody went into the past and he went mad. Well, that's evidently the reason.

Now, it requires, then, that a technique must find viewpoints in present time, or viewpoints in terms of a mocked-up universe, for a technique to have unlimited use. And that would be the definition of an unlimited technique. It would be that which gave a person lots of viewpoints in present time or gave him lots of his own universe viewpoints. And those two conditions, then, would answer. There might be more than this, but we're sure of these. So that's an unlimited technique.

So therefore, the techniques which you have here, with that single exception — it says ARC Straightwire, you see, but it also says Self Analysis for Step VI. Well, Self Analysis mock-up is unlimited; Self Analysis ARC Straightwire is a limited technique because it would address the past.

But that is good just as far as it goes. And the first time you'll get a spark of sanity in somebody's eyes, sometimes is, "Can you remember some-thing absolutely real?" He can't have a present time viewpoint but he can have a viewpoint he was sure of in the past. You've at least given him a past viewpoint of which he was sure. Now bring him up and give him a present time viewpoint. So, so much for that.

Let's start right out here on Step I and I'll give you these things very rapidly. You understand that you have this material in other forms and in other lectures. This material is crisscrossed one way or the other, and as a student listening to any of those tapes, you should simply select out what Standard Operating Procedure, here 8, and the definition of an unlimited technique.

And know that definition of an unlimited technique. It's a viewpoint of present time, or of one's own universe. If those are established by the technique, the technique can be considered for our purposes to be unlimited in use; that is to say, you could go on and on and on and on and on using it. If the technique establishes viewpoints in the past, or confirms viewpoints in the past, it has a limitation. If it continues to face past (quote) realities (unquote), which is to say pictures, its limitations increase very, very greatly.

Now, this is good old Step I. We all know how to do Step I. Very easy. All you do is say to somebody, "Be three feet back of your head." But this has got a little more Step I to it, and it tells you a little more closely how to get the preclear to have more viewpoints. This is its purpose, and to create energy and sensation — which you'll find at the end of the paper is noted as a requisite for an Operating Thetan — and that should be part of Step I. All right.

You ask him to be in several pleasant places. Immediately after you exteriorize him, you tell him — you just tell the person — the person is sitting in a chair, you say to him, "Be three feet back of your head." And he says, "I'm there." That's all you have to do.

Now, you say, "Now, be in various pleasant places. Well, where would you like to be?" And you can have him going on around the room, that's perfectly all right. But he's liable to tell you he wants to be someplace else; he wants to see something else. Let's — let him go there.

And you say, "Be there; don't move." Don't tell thetans to move, because they use energy when they move.

You have them move scenery, or move the MEST universe, but you don't tell him to move himself; you tell him to be here and there, and he simply appears magically at this place and that. He does not move from here to Keokuk; he is here and then he's in Keokuk — bing! bing! There isn't any travel between. You say, "Be in Keokuk."

All right, he says he wants to be in his old hometown; he takes a look at his old hometown. Well, if you send him back to his old hometown, he's going to become confused immediately, because he's going to start looking at the engrams, and looking at his hometown, and the church doesn't look right, and the school doesn't look right and the engrams look right, he's sure of the engrams, and he's going to get all upset. So you really shouldn't let him go to places with which he's got lots of engrams and can be restimulated easily because he's still packing engrams around, he can still look at them.

And be sure of this: he has to know he's outside of his body. This is not astral walking; a person stays in his body and sends a viewpoint someplace else, and consults the viewpoint, and looks at a crystal ball, and stands on his head a few ... That's astral walking; that has nothing to do with what we're doing.

One hundred percent out is what we mean by an Operating Thetan and when you get a person exteriorized, he's — I don't know, maybe he's 60 percent out or something like that. He — his viewpoint has to be very certain. He has to be certain of his viewpoint.

It isn't up to the auditor at any time to tell a preclear he's out; it never — the auditor just doesn't know! How can the auditor ever tell the preclear he's out? Because this is a matter of opinion of viewpoint. Is it — does the preclear know that he's assumed a new viewpoint which is exterior to his body? Well, if he knows he's assumed the viewpoint, then he's out, that's all.

A beautiful test is: "Do you know you're out?"

And the fellow says, "Well, I, so and blah."

And you tell him Step I, "Be three feet back of your head."

And he says, "Well ..."

You say, "Now, are you there?"

And "Well, um, kind of, hum, it's a — it's a . . ." So you just go on to Step II. That's right — phoom.

First place, the communication lag is too doggone slow. And a fellow with that slow a communication lag wouldn't be three feet back of his head; he'd probably be about six feet under. He's haunting some graveyard someplace; he isn't even in his body. So there's your test.

Now, you say, "Be in various pleasant places." All right, have him be here and be there, and have him be down at the park, and have him go down to the girlie-girlie show and go to the local movie, anything he wants — anything, just pleasant, you know, pleasant. He's getting new viewpoints, and it's pleasant, and it's pleasant and pleasant.

Now, you sneak up on him. You give him someplace that's real ugly — but gradient scale. Little bit, you know, on ugliness, a little bit, and then a little bit worse. You have him be down at the garbage dump.

And the fellow says, "Well, yeah, yeah, I'm about 75 feet above it."

And you say, "No! No! Get down there into the garbage dump, you know?

And, you know, did you find any old cars around there anyplace?" And he says, "Yeah."

"Well, sit down on that and look around." Well, he's anxious to kind of leave that place. But you say, "Sit down on that. Now, let's get some perception of the area. Now, let's see if you can get tactile on the wheel of whatever you're sitting on."

Hm. We drill him a little bit on tactile. Drill him a little bit on his perceptions, and so forth.

Now, you find a particularly messy sort of a can — tin can or something. You have him sit on that and then sit in it. You get him used to being in very unpleasant places before you go on to dangerous places.

Now, you alternate being in ugly places with being in pleasant places. See, just alternate these two so that he doesn't lose interest in this whole thing and decide the place he should be in is in his head and that's that.

Now, you start him being in dangerous places, and don't pick the most dangerous place you can think of first. You'd just start picking up little — places a little bit dangerous, like on the curb alongside of the bus stop before you put him off the curb where the wheels go at the bus stop because it's uncomfortable as a thetan to carry all of the material you carry about being hurt, and be run over by a bus, right first crack out of the — this is not, it's not good, see?

So you just have him be in various things and so forth. Or you have him — like have him go down to the carnival and sit on the rolly coaster, and see if he can pick up some of the sensation of all this. He'll start picking it up off other people and he'll start picking it up off himself.

Then have him go here — have him go down to the seashore and stand in a small wave. Then get him in a much worse wave and then get him in a real gee-whizzer. Then take him out and send him way down below the surface, and leave him there long enough to drown. He'll all of a sudden say, "I'm not dead; what do you know; huh."

Send him into fire. Send him into deep places. Have him be in the middle of the Grand Canyon. That's a good place — mean-looking place. And have him be all sorts of places of that character.

Ran into an interesting one the other night. Thought I was sending a fellow to a pleasant place; I sent him down South Pacific. I think if you read in the papers, you'll find out they had quite a hurricane down in the South Pacific last night. Must have been a storm. Might not have been a terrific storm, but it was certainly blowing great guns because I had him be in a palm tree down in the South Pacific, and he was promptly blown out of it like mad. And unsympathetically, I said, "No, get into that palm tree!" you see? And out he goes again. And I said, "Is something wrong with this . . . ?"

See, I have learned to communicate with a preclear. That comes to an auditor after a few thousand hours of auditing. He should ask the preclear once in a while, "What's happening?" So I — so I asked him, "What's happening?"

And he said, "Well, the wind is blowing about one hundred miles an hour! And the palm fronds keep flying off of this palm tree."

"Oh," I said, "well, let's go into the North Pacific." And that was much better; it was much better.

"Say, you know, that was quite a storm."

So he had really come up the line quite a bit in spite of this. But I sent him into a palm tree into a hundred-mile-an-hour gale. All right.

You'll find you'll do that every once in a while with a preclear — innocently suppose you're sending him someplace pleasant, and he winds up in the middle of a buzz saw.

All right. The end product, I say on the piece of paper because that's — that gets seen by lots of people, says, "the center of the sun." Actually, that isn't the most desirable dangerous place to send this preclear. You want to send him any place in this universe, you send him up there to stand on one of those flames of atomic fire that are 240,000 miles long, the sun corona, and let him ride one of those things on out, because that's real hot — that's real hot. After a while he'll ride it like a rolly coaster; he'll say, "Gee, whee, three cheers, nothing to it!" But he'll approach this with some diffidence the first few times.

Another place that he will not care to be is on a dark sun. Most of the dark suns have exhausted enough electrons so that they just exist there as black, to us, but they're actually glowing. No light's escaping from them. You get down to the surface of them, the whole surface of that sun is molten atomic fire, red glow. They don't like this. Anybody that's been in any space opera will jump a foot if you ask him to be on a dark star. All right.

These places, then, you graduate him on up by a gradient scale until he feels perfectly confident to be in these very dangerous places.

Then have him be in places like the cylinder of a racing car. Have him be in, you know, the — that's underway; it's moving quite fast. And then get his tolerance for motion up with that sort of thing; get his tolerance for motion up. Have him be in things that are moving a little bit, and then have him be in things that are moving an awful lot, and he'll eventually get to a point where he doesn't have to keep track of the motion.

That is the worst habit he's acquired. He has to keep track of all the motions going on, so that he thinks the MEST universe is chaos, because it's capable of more motion than he can immediately keep track of. So rehabilitate that.

And then, with the rehabilitation of his ability to create sensation and various types of energy, particularly the particle called admiration (he should be able to create this), and put sensation on mock-ups and reexperiencing it himself better than he can get sensation from the MEST universe, and you've got your boy. He'll be in good shape.

So then you go on, in view of the fact he's in this good shape, you go on then and with him exteriorized, do the remaining six steps. You get that?

I mean, this is not an end — end step; this isn't the step that ends all these steps. What ends all this is the whole procedure from beginning to end because you're liable to run up against a preclear who is just gorgeous, just gorgeous. They shouldn't happen like this, but they will sit there, and if you don't have an E-Meter or something like that, you'll find out they're missing, they'll keep missing on these things, and they're too proud to tell you. Your job there is to increase their effectiveness and there they sit missing. You'll pick it up if you process all seven steps. Completely aside from that is, he doesn't have his scarcities fixed up, and the next thing you know he's going to be back into that body.

Now, here's the course of a Theta Clear. Quite often, Theta Clear, you get him up well, and he's doing all right, and then he's in — back in the body again, and he can't get out.

How'd this happen? Well, he started to generate more energy than he could comfortably handle, and he stuck himself. So you get him out again, and he comes back three days later and he's in the body again — and he's out, and he's in, and he's out, and he's in. In other words, he hasn't been brought up to level before you let him go. You just got him halfway up, because you didn't cure his scarcity; and he's got such a scarcity of the body, he's scared something's going to happen to that body.

Well, actually bodies are kind of scarce — that's real. And if you build a — if this preclear has got some kind of a job to do, and he's built up some kind of a job to do with this body, and he doesn't see that he should do it in any other fashion, he'll get very leery of that body walking off or something happening to it, and so he'll begin to hold too hard, and he'll slide back into it again. You'll notice this happening. There is your reactive mind going into restimulation and fouling up the analytical mind and getting it in trouble again.

So you want to get this fellow so he can handle this body perfectly at a distance. And you do that, not by drills so much as getting him cured of any possible scarcity. And you do that with Step IV, and that's not part of Step I.

Now, I'll go over these rapidly: This second one is so easy that I don't — I don't think it needs much explanation. You just tell him to mock up his own body. And he just keeps mocking it up, and mocking it up, and mocking it up, and all of a sudden he's outside of it. But if he — if that mock-up was vague, if that mock-up wasn't (of his own body) wasn't real good, the first mock-up, you're going to have to do too many mock-ups.

You can get anybody out that way, if you just keep at it for enough hours. You can get anybody out that way. You can just keep it up. And I don't care how many hours it takes — it might take you fifty hours — but he would eventually be out.

Even a Case V will do this. You keep saying, "All right, put your own body out there, and put your own body out there." And at first it isn't there at all, then it's there a slight bit, you see, and then part of it's there. And he just keeps on and on and on and on and on and on. It's a rather boring technique, but it'd work out if you just kept it up.

You see, because he drinks up these mock-ups. He's so hungry for mock-ups, he drinks them up — his reactive mind drinks them up much faster than he can put them there. So they apparently don't go there. The actual truth of it is, the whole complete mock-up was there; he just didn't perceive it back. He put it there, but it didn't stay long enough for him to see it, so he thinks he's not putting any mock-ups there. There is no such thing as a "no-mock-up case."

Now, there's the case which mocks up but can't perceive it. All right. And if they mock up enough, they will.

Now, we'll just go on to this third step. This one requires a little bit more. If his mock-up wasn't crystal clear on that second step, just don't bother with it. See, just don't fool with that; just go right on again. Just like if he isn't three feet back of his head, he doesn't know he's three feet back of his head, go to Step II. If he can't mock up his own body crystal clear, go to Step III — bam! Do this fast — pang! pang! pang! You know — don't waste any time on this, on testing this.

Spacation. You have the pc close his eyes and find the upper corners of the room. Now, you know darn well this pc isn't in present time if he couldn't get a clear mock-up of his own body. There's something in that reactive mind holding him back; there's some kind of a circuit. He's having to figure before he can see. Something is happening, so therefore let's get him to close his eyes and find the upper two corners of the room. This will get him into present time.

Now right there, I've mentioned in Step II that if you just keep putting a mock-up there, it'll eventually arrive, if you just keep it up long enough. If you do Self Analysis long enough with mock-ups, you'll eventually get them. You just fill the vacuum of mock-ups. Now, that is a technique; that is an unlimited technique.

Now, here's our next unlimited technique: "Hold the two upper corners of the room."

Now, how do you hold those? He just closes his eyes and he just reaches out — with what? Well, just have him reach out. He isn't reaching out with his hand or anything, you just have him touch those upper corners of the room. Find both of them, and have him hold on and not think. That, all by itself, is a technique, and he'll eventually even come out — unlimited technique.

I don't care how many thousands of hours he sat there. I don't think a single thing would happen to this preclear but good things on trying to find the corners of the room, you see? It isn't that you want to run this technique, it's just the fact that you've got an unlimited one.

Now, note that that is a Group Auditing technique, just like Step II is a Group Auditing technique. See — mock-ups, mock-ups, mock-ups, mock-ups, mock-ups. Well, you've got a group, let us say, of people and you gave them mock-ups with Self Analysis, and then you got hands on who wasn't getting mock-ups, and you got a third of the group, or a half of the group, or something like that — they couldn't get mock-ups. Well, don't waste time.

Just have them sit there and hold the upper corners of the room, and go on and give mock-ups to the rest of the group that could get mock-ups, you see? Of course, you'll hear some screams and groans from these people over there, because every somatic and circuit they've got will start turning on if they...

It's a wonderful technique — very, very satisfactory to the preclear, by the way. You'd think it wasn't, but it is. Takes an auditor to keep a person on it well, though. A person has a tendency to dope off on it.

Now, get this as an auditor tip: The second that he finds the two corners of the room, whether they're the front corners or the back corners of the room — you find some can hold on to the back corners of the room and can't hold on to the front corners of the room, just because they feel there's too many people in front of them, or something. All right, get this: that turns on circuits. That's why you say, "not think."

Now, get this: He'll think of every possible reason under the sun, moon or stars, if you let him think, why he couldn't go on and do this, or why something else, and he'll figure out things and he'll figure-figure-figure. He isn't figuring a thing; you've just turned on the automaticity of circuits. He would chatter to you like a magpie if you'd let him. So just skip all that, see?

You just say, "Hold on to the corners of the room," see?

And he says, "You know, this reminds me . . . When I was in school so..."

You just, "Hold on to the corners of the room, please."

Ah, he feels all his communications lines are interrupted. Fortunately, the technique will build him back faster than you can knock him down by interrupting his communications. Beautiful technique. All right.

Now, that brings him up to present time. Well, you could just go on and do this technique and he'd get Clear, but we'll just find out if he can find the two upper corners of the room. If he can't find the two upper corners of the room, we're going to go to Step IV — pam! — and test him for that, just, boom! We're not going to fool with this.

But each one of these techniques, we're going to do all of them on every case, after he has exteriorized, preferably.

So let's look at this now, and let's find out that the Spacation comes right after that. You do a Spacation. Now, what's the first test of a Spacation? He's got to hold — after he's held the two corners of the room — he's got to be able to hold a ball steadily in front of him with its not moving in any direction; hold it there easily. He can go on and do a Spacation.

What's a Spacation? He simply goes on and puts out . . . You understand, he's probably not out of his body at the time you're doing a Spacation. You're just asking him to hold on to the corners of the room, and that got him into present time, and then you tell him to put a ball out in front of him there.

"Is it steady?"

"Yes, it's steady."

"Okay, now put one up to your right above you, to your left above you, to your right behind you, to your left behind you, to your right below you and in front of you, to your left below you and in front of you, to your right below you and behind you, to your left below you and behind you."

What's he got? He's got all the anchor points of a piece of space. Well, he's creating this piece of space. You'd say, "Well, he's sitting right here in space; how could he create space?" Well, space happens to be an illusion, so you can create space within space within space, ad infinitum, if you want to.

It's lots of fun. By the way, you can get somebody very, very interestingly confused if he starts building space within his own space which is inside MEST universe space. But you can do it. All right.

Here we have — here we have a piece of space. Now, you have him be in various parts of that space. He can be a viewpoint in his own space. He, in other words, has these anchor points all there, all stabilized; he is in a piece of space. And a feeling of peace and happiness will come over him that he has never before experienced, not for a long time, anyway. That's his own space. Now, the odd part of it is that mock-ups done by him in that space will be very bright. They would be quite-they'd tend to endure. All right.

What — what is the particular advantage of this? When you ask him to start moving around in his own space, he has had to unmock his body in order to make that space, and he didn't realize it. He has had to make his body disappear in order to have this space empty.

Now, get that as the little hooker in this technique. And you don't acquaint him with this; you just say, "Go on, now, get that space; now get it empty." And he'll do this, but in order to do so, he's got to unmock his body and become unconscious of his body. And the next thing you know, he finds out he's out of his body. It's a very, very nice, slippery technique.

Now, Evans Farber and a couple of the boys in California took off on this Spacation, and been finding that if you created space around an old injury, that it had a tendency to knock the injury out. In other words, you put anchor points around it, and so forth. It's fascinating; it's a therapeutic technique.

You create — this fellow's got a stiff knee; he's always had a stiff knee, or he's got a bad voice or he's got bad eyesight or something like that, make him create some space in that vicinity. And the first time that he does this, and so on, why, results occur on this. I think that's very interesting, because it takes it down from a highly theoretical 8008 technique, down to a good work-horse on the body itself.

Somebody has a very bad pain, you might try that on them. But you understand they'd probably have to be a Case Level III, at least, in order to get away with it. All right.

That's a Spacation. Now, what do you do at the end of this Spacation? Just have him put some mock-ups in it and he's done a Spacation. Then, you ask him if he's outside of his body, if he can get a viewpoint of it. If he's done a Spacation completely, ask him then to be three feet back of his head, in other words — how simple. Do a complete Spacation; now he's all of a sudden reoriented. You put him into present time and you showed him he could make space; now he has space, so he can step two feet, three feet back of his head.

What if he made the space and couldn't step three feet back of his head? Well, he wasn't in present time worth two nickles and a collar button. You were wasting time. You didn't — he told you a lie is probably what happened.

He said — he probably said, "This ball I'm holding in front of my face is as steady as the Rock of Gibraltar," and there probably wasn't even one in front of his face. Something like that happened, see? And you went ahead to all this trouble, and so forth, to do a Spacation. Well, that would be your error if you did that, because that's the test of it. All right.

Our next, Step IV, requires just a little more explanation. And this one — I give you the text. Read that text on Step IV very carefully. This one is the murder weapon of the professional auditor; this is strictly a murder weapon.

Now, right away let me put a note in here. In the earliest issues of this there was a line left out on the typing. It's in the later, but these are quite important. The most important things in Step IV are viewpoint, work, and pain. And the next important things are incidents, looking, sensation, talking and knowing. Now write those into any copy that they don't occur in; they should be the second line — incidents, looking, sensation, talking and knowing. All right.

Now, this is the fact that anything the fellow's got, anything he has, any adjunct to beingness, any equipment, any facsimile, any space, any sensation no matter how agonizing, any bad experience, any betrayal, ridicule, any-thing he's ever experienced is better than nothing. Ain't that solid! See?

Don't think — stop thinking of this life in terms of, "Oh, it's — all this is so bad, and I don't want it." That's a farce! It is so valuable, some of this stuff that you would ordinarily consider terrible and horrible and so forth. It's so valuable, even an ugly thing is much more valuable than you would even suppose. It's so valuable that it has gotten so scarce that he can only waste it.

You will be surprised to discover that your preclear, preclear after preclear, will only be able to waste garbage; yeah, he'll only be able to waste it. You say, "Well, naturally, anybody can waste garbage." Yeah, but don't ask him first, "Can you accept some garbage? All right, let's mock up some garbage with you accepting it."

"Oh, no, no, I don't want to accept it. It's bad, it's bad, it's no good; it's horrible; it smells bad."

And you say, "Well, all right, waste some."

"Oh, yeah, I can waste it — very easy. I can wa — ."

This is very suspicious. Because the next step after he's wasted a lot of garbage is he can accept some. He can accept it first at gunpoint; then he can accept it.

Then, "Gee, what nice garbage!" Then he'd say, "You know, I'd like to have more garbage like that." I mean, he'll mock up some more of it. He actually can go to this point.

And then he gets to the point where, "Garbage, garbage, well — garbage. I don't like garbage. I've decided not to like garbage. Oh, I don't care whether I like garbage or not, the dickens with garbage." And then he'll make a new postulate and a new decision about garbage, but this time he's made an analytical decision about garbage. All the decisions you had up to that time were laid into him with a club, and you don't want these decisions.

It would be better to live in a pile of garbage than to live with no space, no time, no beingness — anytime, anyplace.

It would be better to exist under the continual pressure of the torturer's wheel with red-hot fire burning in the guts, than not to live at all!

If you don't believe this — they have an awful time up with the Eskimos. They keep trying to sell these Eskimos religion, and they keep telling these Eskimos, "If you don't stop murdering people, you're going to go to hell, and you'll burn forever." And of course, they're cold and fire's scarce so the Indians keep on murdering people, and they can't understand why this religion doesn't work amongst the Eskimos.

Well, you see, some things are more desirable than others, but there is nothing that is undesirable. And if you will audit a preclear with that point of view, all of a sudden the preclear will make sense to you. For the first time, this character will make sense.

He comes in and he says, "Oh, I've got this terrible lumbago, and I can't see, and everybody's mean to me and everything's dead and horrible and all..."

You say, "Boy, aren't you having fun."

If you spend any time giving him a whole lot — flock of sympathy from there on and say, "Well, this poor fellow," and go around and tell your fellow auditors, "You know, we had this terrible case and he's been beaten and raped and oh, horrible and ..."

No, no, no. He's got a flock of incidents that nobody's ever been able to appreciate well enough. And he's been carrying these incidents around and he kind of takes them out of his pocket, kind of pathetically, once in a while, and shows them to somebody and says, "How about you appreciating them?"

And the first time somebody said to him, "Boy! Boy, that's the worst beating I ever heard of!" he'd just sit there and beam!

"You are the deafest man I ever met," I said to a preclear one time, and he — suddenly his hearing turned on — pang! Yeah, you looked at him, and now he's perfectly willing and perfectly happy. This is drama — drama.

Now, some of them have an awful feeling of pretense under this. Is this pretense? The strange part of it is, it's not pretense. Pretense is an artificial sensation; it's an artificial emotion which has inhibited him from playing the game. Pretense is itself an emotion, so it's more valuable than no emotion. But it's something that people have laid into him, so that he feels that he's pretending when he does these things, and that it's bad to do all these things, and that keeps him from doing all these things because he knows he's just pretending when he . . . When the fact of the matter is, he's not pretending; he's dead serious about it. This is playing the game called life, only he's kind of got a spirit of play in it. There's no pretense as such.

You see, he's not pretending just because he comes in and shows you a beautiful service facsimile for you to appreciate. That also does things. He's got modus operandi worked out, for God's sakes! He shows the service fac-simile to his wife, and she immediately turns handsprings or whatever it is wives do. And he has this terrible service facsimile. I mean, he-life is so mean and cruel to him, and she's sympathetic, and boy, that's a good gimmick.

Now, you as an auditor are going to process all this out as an incident. Well, you can trick him out of it, and you can actually get him to change postulates, and you can bring him up the Tone Scale to get him out of it, or really, you can go right in there with slug, slug, slug, and audit it out.

The truth of the matter is if you have no technique other than that, that's what you would have to do. But the truth of the matter is, while you possess Step IV here of Standard Operating Procedure 8, you're going to find out it would have been a dirty trick, just a dirty trick, to take away this guy's myopia and his gimpiness and so forth — all these beautiful characteristics. It made him an individual — the only way he could be an individual. The only way he could have a viewpoint and be sure that it was his viewpoint, was to limp all the time. You get how this works out? So anything was better than nothing.

Now, you were trying to impro — that's not desirable to have a service facsimile. He knew it wasn't desirable, but it's less desirable to have nothing. He can at least have a service facsimile; nobody's going to take that away from him. He's going to keep telling people it's bad, so they won't, too. You get the point? All right.

Now, let's just take this up, look over the text on this, and there's this order on all these materials. Now, sometimes you're going to find out that your preclear will want to reverse this order on some things; he'll want to have things forced on him before he can waste them or something like that, but that's upset by a special postulate of some sort. So you go ahead and do it.

But the actual order is in reverse with him and it's — all of a sudden the postulate will trigger, you see, and it should have been in the order it's writ-ten right here. But just because he's got a special postulate about wasting things, or a special postulate about wasting something else, well, you'll have to force them on him before he can throw them away.

But if he has to have them forced on him, he'll have to be throwing them away afterwards. That's really the bottom of the scale. So he's actually one step down from bottom. You see, he's in worse shape than just wasting them. First he has them forced on him, and then he wastes them, then he'll have to have them forced on him again. You see? And then he goes through desire, and then he takes it or leaves it and then you've got it.

"Now, what do you mean by waste?" you can ask. Yeah, what is this thing "waste," "waste it," "give it away"? Well, that is up to the judgment of the preclear, what is a waste of these things. But very often his imagination is going to fail him and you are going to have to fill in with that imagination. That makes this a professional auditor technique, and because it is terribly effective, and because it's a dynamite technique, it should continue from here on as a professional auditor technique. This isn't a group technique; this is an individual technique.

But this is your shotgun. This'll shoot every computation and circuit in the bank. It'll shoot every service facsimile. You just go through it by rote, one after the other, or skip through it if you want to, and it'll still shoot a case to pieces. You can boost somebody's tone way up simply by running view-point, work, pain.

How do you waste it? I say that's imagination at work. You might have to have — you might have to have attention being wasted by having the pre-clear have his mother come in. There he is with a beautiful picture he's just painted, and so forth, and his mother comes in and she's all in a frame of mind to admire it, and so forth, and instead of that, he has her admire a rusty tin can that little Bobby down the street threw in the gutter. He just throws this attention away.

And you'll find out he'll have to throw Mama's attention away, and throw it away, and throw it away; and throw Papa's attention away. Then all of a sudden — a forced attention; he can only get it with force. And all of a sudden he can accept attention.

Now, on a — get that — he couldn't accept attention. Here you have all these people around in the society who want something — who want something so desperately but it is so scarce that they can't accept it. In other words, there would be guy after guy out here on the street that you could walk up to and hand him the Kohinoor diamond and he wouldn't be able to reach it. There's that kind of a state of mind.

There's fellow after fellow out here, if you try to walk up to him and give him a 100,000-pound note — nuh-uh! He knew money was too scarce, and yet it might be a perfectly good note. That's a fact. Now, that applies to all these other things — they're too scarce.

Now, you get somebody, he has a terrible set of teeth — horrible — and it's milk deficiency. And yet he's got a milk allergy. Can you cure that milk allergy? You sure can. All you have to do is get him wasting milk. How do you waste milk? Well, he might start wasting milk simply by emptying gallons of it down the sink.

Now you can improve on that. You could have the last gallon of milk in the city, with all the babies starving out there, and have him pour that gallon of milk down the sink. And he'll do that with great glee — wonderful. And then he'll get a little more sparing about it. Then he can finally give the milk to the babies. Then he can finally give the milk to the family. And he'll finally get down to the last drop of milk in the whole world, and a baby dying of starvation for that drop of milk on the other side of the room and he drinks it himself. He's just up to the desire band. Now you can shoot him up a little higher than that to the take-it-or-leave-it band, and that's the band you want to reach.

Now, cravings will turn on in your preclear, as you run these things, which are so big, so strong, that any mock-up he gets will simply fly in and hit him in the face — pam! pam! pam! But he says, "I don't want this thing."

Take pain — he couldn't possibly want pain; you know he couldn't want pain. After you've run this for a short time, all kinds of somatics will start hitting him. Don't pay any attention to those somatics hitting him; don't even vaguely pay any attention. Just have him go on wasting pain.

How do you waste pain? Well, there is a bunch of rocks falling on a bunch of herring which have no feeling down in the bottom of the sea, and they just keep falling on them. And all this beautiful pain, and there's nobody to witness it or anything of the sort. It's all going to waste, you see. Waste it; make him know he's wasting it.

Then the next thing you know, what happens? His somatics turn off and you have to start forcing pain upon him, and then he'll start feeling somatics again. Now, he's — after he felt all these somatics: "Well, the dickens with 'em."

They say, "You know, pain is pretty good; it tells you you're alive. You know how you have to pinch yourself sometimes to wake yourself up?" Sure, now he goes up the band, and finally it's because other sensation was so hard to get that pain became desirable. See, pain was better than no sensation at all. See how this works?

But, boy, halfway through that technique he's liable to feel like a beast. Oh, he'd say, "I'm just horrible, just craving pain like this. I — just wanting to murder people and do all sorts of horrible things!" He wouldn't do this; he's saner than he was a few minutes before. He might do it a few minutes before, and not know he was really trying to do it for that purpose, you see — hidden influence at work.

All right, so you take all of this list. Now, what is this list composed of? It's, from beginning to end, those objects or items which have been found to be particularly workable in all this processing across the past. That's out of the little logbook, you might say; that's just a random list of stuff.

Every one of those things has been found to have, pretty well, some charge on it here or there in a case — every one of them. They're generally applicable; they'll generally get a jump out of any case you hit, one of them.

Are there more than these? Yeah, undoubtedly, there'll be a special one once in a while for a preclear, possibly he'll . . . But what do you know, it'll show up on one of the others; it'll be covered by something there. So you don't have to search much over your preclear, but it's good to run this as an E-Meter technique, because you start hitting these items, and there's no charge on it, skip it.

You can just run this whole list by finding those that have charge on them, you see? Just keep E-Metering them, and all of a sudden, boom! And you go through that cycle. You're going to find out something very wonderful, though, and that is that man is starved for work. The laziest man on earth is the person who is most starved for work. Fascinating, isn't it.

Now, you work this technique with the person exteriorized, if you have worked him already in his body with this technique. If you've got down to Step Level IV and worked him in his body with this technique, then when you get him outside, you just go back and work this thing again. You see that? Because he was just monitoring the GE before. He'll just change his mind on these things after that and get a new value on them. All right.

There's only one other technique here which is a stranger. And that is Present Time Differentiation. You've already had demonstrations exteriotizon what I call here Exteriorization by Scenery — moving things under the pre-clear and eventually he's exteriorized over them. You have that and that's a very good technique. You can just take him from there to Step I. Then, of course, you have to come back and build him up and do the other steps too, and cure his scarcities.

But this Present Time Differentiation I must point up to you.

You know ARC Straightwire — that's just Self Analysis, next-to-the-last list. You ought to finish off all of your processes on a preclear you have any qualms about at all, with the end-of-session processing in the end of Self Analysis, by the way — if you have any qualms about this preclear. Or just make it a practice. Just — you could make it a practice to start in with the next-to-the-last list of Self Analysis with every session on a new preclear, and end every session on every preclear with the end-of-session process, and you wouldn't miss. All right.

What is this Present Time Differentiation? That's a Double Terminal or a Matched Terminal in present time. And what's it do? It takes all the charge off the MEST universe, that's what it does. And how do you do it? You just take two similar objects and get the preclear to tell the difference between them. You understand, he never sees the similarity between them. The devil with that; he's always been doing that. You get him to tell the difference between them.

But the trick is, is they're really matched terminals. Don't tell him this, and when you're working the technique, forget about that angle of it. You're really matching up terminals and they actually cross-discharge. We're not interested in their cross-discharging; we want to find the difference between them.

Because to most people, the whole MEST universe is cross-discharging against the whole MEST universe, and it's so identified he can't pry them apart. And until he gets this double terminal effect and . matched terminal effect off of the MEST universe, the MEST universe is going to present to him a blur, and that's what happens to eyesight.

Fix his attention on the MEST universe. How long can you run this technique? Thousands of hours. Fixed attention on the MEST universe: Find two things similar, one to the other, and tell the difference between them.