A person who knew Scientology completely and knew it well would be able to predict the reaction of any human being around him with good accuracy. He would know what that person was going to do next. In addition to that, he could cause this person to do actions, which this person would not be really aware of the fact that he was being "effected" to such a degree.

The lecture tonight is actually the first lecture of a series of twenty lectures which will be made in ten days. That is to say, there'll be two hours of lecture per night. Now, it may be that I'll - may even go to the point of jamming those up, make them a little faster.

For instance, a gentleman on the staff has found out that there is no difficulty in accomplishing the cooperation of a businessman; there's just a little formula you go through. That's all, you go through this formula and you get the reaction - bang! There's nothing to this. It's very simple.

This is a course in Scientology. That word might seem a little strange to you at the moment. It's a very beautiful combination of Greek and Latin, I am told, but then so is psychology. And I trust that Dianetics will get just a little further than some of its forebears, and it has already gotten into the field of Scientology.

Another thing: A slight estimation of the individual on a Tone Scale shows you how to talk to an individual so that you get agreement with him.

Scientology would be the study of science, or the study of knowledge, rather than the small segment of therapy which has been, up to this time, Dianetics. Scientology actually embraces these axioms and embraces the various activities of man.

So, processed or not, Scientology has various ends. Out of Scientology you could formulate, for instance, a very fine type of "thought warfare" which - much better than an atom bomb. No, an atom bomb just kills people, but you could take - in "thought warfare" you could enslave them utterly. You could - you'd make complete slaves out of them, with a very simple contraption - very simple.

Now, you may not realize it completely, but man's activities have not been embraced. There are lots of things that man does that there's no accounting for: electing Democratic presidents; getting involved with Russia; inventing the means with which to go to the stars and then, for some peculiar reason, deciding to use it to blow up Russia and the United States simultaneously.

We're doing it the honest way in Scientology, because with a very simple contraption, with the greatest of ease, we could go around and anybody who was opposing Scientology would all of a sudden start being madly, insanely in favor of it. But that's the easy way to do it, and that's what's wrong with the race, is everybody has tried it the easy way control, restraint, more engrams, more punishment.

The study of knowledge would embrace not only how you went about creating a science which could be utilized in the derivation of the formula and the application of the formulae of atomic fission, but it would also embrace, Who's going to use it! Why is it! Where can it be employed! And how can you keep it from being employed! Scientology would step outside of the field of science as it has been known.

Let's make man free. And when we make man free, we find out what he consists of. And we find out that he is cooperative, that he will compute automatically for the greatest good of the greatest number. Democracy was an idealistic hope that this might be.

Science, as it's been known, has been the collection of data (almost a random collection of data), assembling it into piles of similar data and calling these piles "piles of data-ology.

Now, your Scientologist, quite in addition to this, should be able to handle education. It's very strange, but in an organization such as a public school, little school kids respond immediately the second that you begin to tell them a little bit about Scientology. You can open their recalls. You can show them they have recalls. They say, "Yes, I know this." You can teach them how to go back and look at the arithmetic book, pick up the formulas. You can teach them how to remember. You can teach them what pitfalls to avoid in education and so on, quite rapidly, So that in a very short space of time you have an educated child who is able to use his education.

A study of biology, let us say. Well, that started out to be "study of life": bio or biology - "study of life." Very, very interesting, but it wound up as the study of cells and small animals and that sort of thing and merely collected enormous quantities of data - observed, not particularly evaluated, and certainly not grouped and aligned into a form which could be utilized in the discovery of new data.

Why is it that our great institutions of learning today are failing to educate! I don't believe there's one in the United States today that will not tell you that it knows full well it is failing to educate. The whole field of education is embraced in this.

Each one of these ologies, one by one, has come into a dead end. That is not a condemnation of them. They have been carried forward as far as anyone could carry them forward and then they've stopped, stagnated, specialized and drawn themselves away from the body of knowledge. So that each one becomes a study of how you memorize a lot of unevaluated facts, and you put them together and maybe you get something and maybe you don't.

An individual's happiness is very much a point in therapy. There's - exist in Scientology numerous techniques, at this time just dozens of techniques, by which an individual can be picked up and made to feel cheerful. It was a test - actually a test which was leveled often in the days of William James - of a science, whether or not it could make a person laugh at will or feel sad at will. You can do that with Scientology, You can make people feel sad or you can make them feel happy at will - if you know how. It's not much of a trick.

You can see how biology, for instance, has dead-ended. Great study; it was started with a lot of verve evay back. Francis Baconl was quite interested in this. Lucretius before him was very interested in this. In modern times, it has fallen away from its own definition. It's "biology," It's sort of a hopeless dead end. They are not looking toward any source of life, they are just looking toward new kinds and combinations of life that they might discover by happenstance.

In addition to that, you can go into a company or an industry or a nation and find out why it is not running well, find out where it will go wrong and what will happen to it. You can predict what will happen to it and you can remedy what is happening to it.

The adventure of search has gone out of this field. Until this day, if you walked into a high-school biology class or talked to a high-school professor of biology and you said, "How is it that your theories of biology do not carry along with or parallel some of the material in the theory of evolution! How is it that the study of biology does not parallel its companion science, cytology! Why are these opposite in some respects!" He would say to you, "Oh-huh! We study out of this textbook," And you'd say, "Well now, do you realize if you went into the laboratory and you picked up a microscope and you started looking at these things - if you did some thinking about this - one of these days you might discover a great big piece of knowledge which would unify all of these fields: evolution, cytology, biology and many others!" "Oh-h-h, no" No. This is something that is taught in a codified way.

Now, all of these fields are a little bit beyond what we are trying to do here. What we are trying to do is something very, very specific. We're trying to get up to Milestone One.

This is actually the history of any science, They push out into the unknown, they collect data, they formulate this data around a few theories and then they end. And they become stultified. And according to one of the very ancient Greeks, that mixture which is not shaken stagnates. And they don't go any further; they stagnate. And it becomes a codified, specialized subject capable of producing a certain effect in the material universe. There it stops.

Now, the way we get there is by using, first, what we call light techniques, making the person acquainted with the ability of his mind. And the next step is with heavier techniques, and these are directed immediately and accurately at one incident only. We may have to brush off a few other incidents before we get to this one incident, but once we're there, we just run it out according to the practice and application of Thought, Emotion and Effort Processing.

It's rather a sad story, actually, because it's. the story of pioneers going out into the unknown world of data, phenomena - going so far, blazing a trail to a certain distance, and then one day getting very tired and sitting down and saying, "Well, all we'll do now is look at the back track. And if anybody tells us that all we're doing is looking at the back track, we'll protest. And we'll say,'Well, we have a truth here and you can't do any more about it, and from here on it's all complex and if you went from here on, you're liable to fall off a cliff.' " And then another subject comes up, another adventurer comes up, and he carries forward a little bit further into this wilderness. And he makes a few more marks on the trees. And then one day the rest of man pulls him down to some degree, or he stops, he runs out of data or becomes frightened, he sits down and he looks on the back track. This has been going on, to my knowledge, for thirty-five hundred years, and has actually been going on lots longer than that. Mysticism itself was once considered to be just about as pat and just about as well codified as biology is today.

Now, our goal, then, in learning this is to be able to run incident one. And this course is designed to do just that, precisely that - really, nothing more than that.

Now, each new adventure that man undertakes goes out further into making the unknown known to man, Dianetics went a certain distance. It was mainly interested in aberration. It was mainly interested in why men's minds don't behave exactly right all the time. That was its main interest. It covered that field pretty well. It took the lifetime of one man and it said: "We will run down in this lifetime the causes of his unhappiness, his misery, his grief, his failures. And in this one lifetime, we will rehabilitate him - one lifetime of confusion. And if you want to be very precise, that is Dianetica

Now, the first thing we have to know is that the mind exists. We're dealing with entities here. The tools which we need to hecome acquainted with are (1) the mind as an operating mechanism and (2) with the physical universe as an operating mechanism. These are the two things we are dealing with. A human thought and life itself are quite similar. In fact, they're the same order of being. And thought is simply beingness.

And everything that came out in the first handbook of Dianetics is workable. You can still do it just that way - you can produce these results. But it didn't embrace everything that could be embraced about man;: anyone would be a fool to think that he could at one fell swoop, I imagine. But the point is, it went this distance. And particularly in the last six or eight months, I've been going forward further and further and further and further, and all of a sudden we're up against a subject which can only be embraced by a word like Scientology, which is an embracing of knowledge. It's a study of knowledge, not a study of therapy. Makes it a very broad field.

To start right out in full rush, we find thought has no wavelength.

It has a great number of logics, axioms, postulates, which concern themselves with knowledge. And emphasis, of course, is placed upon the knowledge which man can utilize here in this MEST universe - this material universe; what knowledge he utilizes in order to go forward.

New discovery. It's a true static, in other words. Therefore it has no capacity; therefore it has no limit of recording material; therefore it has no limit of time; therefore it is at all times - all the time.

Now, as soon as we start to study knowledge, we find out we're studying man's mind again. Very interesting, it's a sort of an endless circle. How do you know there is such a thing as knowledge? Well, your mind is a repository of knowledge, and it is something that computes knowledge or suspects knowledge or finds knowledge or uses knowledge.

It's fascinating to find in existence in a material universe, something so immaterial that it does not have a wavelength, it does not have shape, it does not have size, it doesn't occupy space, it doesn't have energy - it has none of these things. And yet it has the potential and capability of recording the physical universe and using the physical universe against the physical universe. And that is actually life. It can animate and control matter, energy, space and even time.

Now, this may strike you as somewhat odd, but a therapy right now is no end. The end goal here is not a therapy; pretty well the end goal of Dianetics was a therapy, but the end goal of Scientology is not a therapy How can you work problems with an imperfect computer? Now, let's take an adding machine down here in a business and let's jim this adding machine so that one of its cogs slips every time. And every time you multiply anything by anything, you also get it multiplied by five. Now, your answer is always going to be wrong. You say one times five, you put one times five on this calculating machine, and the calculating machine comes out and says, "One times five is twenty-five." And then the next time you put something on it, you say, "Five times a hundred. Says right there, twenty-five hundred."

Life is this potential, then, which as far as the physical universe is concerned, is actually just a little bit more than the physical universe - or certainly less than, It's beyond the physical universe. It is something which cannot be included in the physical universe since it possesses none of the characteristics of the physical universe, any more than you would say that that mirror there is the room.

How can you work problems with an imperfect computer? You can't. How can you apply knowledge with an imperfect computer? Again, you can't. So it is merely a basic step in the field of Scientology to perfect a computer. That computer happens to be the human mind.

Now, that mirror would be thought recording the physical universe. That mirror is clear. It actually is physical universe and it's doing it in terms of light waves. But as soon as you tried to walk through that mirror and go into the room which you see there, well, you'll find out that room wouldn't exist. It's just shadow; it's illusion. And yet obviously it does. You look at it and it exists.

Now, how you can teach knowledge which will be utilized by an imperfect computer is the first problem in this course; because I don't think there's anybody present who is perfect, including me. Nevertheless, a great deal of this computer is alert and headed toward perfection, and there are certain things which keep it from being perfect and certain things which inhibit it from recognizing what it actually recognizes. Wonderful thing that a mind actually can know without letting itself know.

The magician and others very heavily capitalize upon this manifestation. A magician shows you that he can handle oddly, in queer ways, space and time. He shows you a hat, and then he puts the hat down and he shows it to you again - there's a rabbit in it. Well, a rabbit is an entity in an empty space called a hat, but now the rabbit is there. He's doing strange things with space and time.

It is the task of anyone engaging in processing, then, to go out along the line of better working methods for others around him, and depend upon those others to help him up to that level. The initial step, then, depends upon the blind helping the blind. And anywhere that this fails, it is because the blind are too blind.

So the second that an individual beholds another person doing something with - strange with space and time, he will accord to that person the status of a sort of a godliness - that person's life. Therefore, your magician handles fire, he handles energy - he handles these things much to the bemusement and amazement of anyone. Actually, he doesn't even need the props of the physical universe in order to accomplish these manifestations, but stage magicians being what they are, they do use props and it's just an illusion.

There are many complaints in the field of auditing - which is the process of processing people - many field complaints state, "Well, my auditor so-and-so" and "... won't do this, and I am still very occluded." Go and ask this man's auditor, "What are you auditing on him?" Oh, I don't know, "London Bridge Is Falling Down" or something of the sort, but not a therapy. "No, let's stay away from a therapy; let's not help him. Let's say we do, and don't."

But here's thought. That is, in essence, what thought's doing. Thought can reach out and pick up - in space and time - can pick up energy and matter and mobilize it. And so thought reaches into the physical universe and we have a body. It builds a body. And that body is directed, mobilized, animated by thought, actually.

Before you can use Scientology to its fullest extent, the computer has to be cleared. And that is just a technical computing term; you have to clear a machine before the machine will give you right answers. And right now we're in need of an awful lot of right answers.

But the trick thought is doing is an amusing one. It takes its first tiny impingement on the physical universe and takes that - gets it all enturbulated - and then takes that law it has learned about the physical universe and turns it against the physical universe, much like a mirror. It uses, in other words, the energy of the physical universe to handle the physical universe, and the physical universe falls for it. And in such a wise, a body is built and animated.

It's fantastic that we sit here today with a technology capable of conquering a very large section of the material universe - we sit here with this technology and actually talk about blowing up our fellow men. How insane can we get? Well, that's pretty insane, and that's what we're doing. Unless somebody does something rather drastic about it, that's what will happen.

Now, the brain is quite different than the mind. The brain is a very mechanical rattletrap sort of a switchboard that's been thrown together - by you - it's been thrown together in order to translate thought into action and to coordinate energy. And this hotel switchboard here is, if anything, more complex than a human mind - the human brain, pardon me. But a human mind is sitting there looking at that telephone switchboard and is handling it and is directing it.

We have a guy who is crawling with fear and terror about capitalism and managers, managing a big country. Great! He's a manager who is afraid of managers, he's an owner who is afraid of owners, he's a slave driver who is afraid of slave drivers. And he's creating a very interesting piece of hell on earth today over in Russia - fellow by the name of Uncle Joe (Stalin), a raving lunatic.

Now, you can keep building switchboards which are more and more complex, until you could build a switchboard that theoretically would place a call, relay the call and receive the call. And you could even go to the point of fixing up a mechanical contrivance to have some reason to place a call, to place the call, to send it through this whole maze and receive it at the other end - and receive the call too. But you see what the limitation is. You yet have no purpose, there's no purpose in this call. If no human mind had anything to do with this call, there's no purpose in it. The human mind is an essential to this degree.

But actually compared to the rationality which a human being can assume, the rationality which a human being can himself accomplish, there isn't a ruler in the world today or a manager of any corporation in the world today who could be considered anything else but a raving lunatic - compared to how sane he could be! But compared to the normal, compared to the normal that walk up and down the streets, these people are usually much saner than the average.

You could make robots. You could make them perform just like men. But that's the trouble - they'd be just performing "just like men." This robot would have no purpose. He'd go around, somebody'd stack him up against the corner and punch a couple of buttons on him and he's supposed to stand there and stack plates. He won't do anything else but stack plates. You could build in a mechanism that tells him, "I am stacking plates because the plates have to be stacked." And then he would think he was thinking, and he'd stand there and stack plates.

So what is your relative yardstick here? What is sanity? Well, sanity could be set up right now, if you were to consider it an absolute, to be an absolute perfection in reasoning which would resolve problems to the optimum good of all those concerned. And that would be an absolute of sanity. Absolutes are not obtainable. In the first place, a person who was absolutely capable of being sane would probably still lack data, and so you would have that small margin there of the unattainable. But it would be so much higher than anything which has been achieved to date that you practically can't recognize people when they have gone up this line.

But this is actually the brain. The robot, the switchboard, the human brain - these things are analogies; these are similar entities. The mind is different than the human brain, the mind is the storage of recordings of the physical universe of the past.

A case the other day, somebody wrote in from California - this young girl and the typewriter, Well, that is not very peculiar. Young girl worked with this handbook for a short time and went down to a typing college, examined the chart for a few minutes and examined the keyboard of the typewriter - had never typed before - and sat down and started to type perfectly at twenty-five words a minute. That's the way you ought to be able to learn. Not grindingly, just - there's the information, you examine the infermation, you apply it. Without any physical reservations.

That's very simple, by the way. You can make that awfully complex. The mind is the storage area of recordings; it is the purpose, it is the beingness, which can animate a body - or exist without one - to handle the physical universe. You don't have to have a body to have the purpose and the thought of it, that's rather obvious. But the body makes it possible. It's very difficult for a mind standing out without a body to push chairs around and so forth. So a body is desirable to the degree of relaying purpose. Very simple to do - relay of purpose.

In other words, it shouldn't take the government down here a hundred and some thousand dollars to train a pilot. They ought to be able to go out and show the fellow and say, "Now, you - look. Here are the throttles and you have to have the flaps in this condition, and your oil temperature and pressure has to be up here. You neutralize these controls and the plane actually will take off by itself. You cut it down to landing speed so-and-so and head it in, and at this distance from the airport you'll level off and - comes back .. ."

All right. The brain runs on 2.4 watts; the mind has no horsepower range. But the mind stores pictures of energy, and can actually take those pictures of energy and fit them up against the physical universe again and make the physical universe vibrate as a picture of energy.

And the pilot says, "Mm-hm, let me look at it a moment," figures it out, climbs in the plane, takes it off, and brings it around and lands it safely again. Do they do that now? Oh no, they don't, They study for months and months and months and months and months, and then take them out and crack them up.

You can take that machine (e-meter), have some person holding on to it, and you can say things to that person which will produce vibrations which will relay to his mind. His mind activates then, and translates a thought into the physical universe and it can be measured by the machine. But that machine is not measuring the human mind. It is measuring the human brain's reaction to the human mind. That's a psychometer.

Just look at the army air forces - or the US air forces, or whatever they're calling themselves these days - just look at this organization's crash record in the past week, and any day, Why is it?

You should always keep that in mind: that we're not doing a direct connection to the human mind when we are estimating a personality or anything. We're usually estimating the physiological manifestation and by it estimating a mind. And you're not looking at the mind; you're looking at the physical manifestation of the mind.

Well, if it's mechanical failure on the part of those planes, it's because somebody out here at Boeing wasn't sane enough, or somebody at Cessna, or somebody at Beech didn't inspect the part he was told to inspect. And the felk,w who put the plane together didn't care whether it went together or not. That's mechanical failure.

The mind's operating mechanisms are very simple. An individual sees, feels, hears - and on up to fifty-some perceptics. There are these sense channels. And these sense channels come in and record in the brain, and then the mind takes a picture. And, oh, that's a complex picture - very complex.

And as far as dispatching failure, somebody tells this pilot, "You go out so-and-so and then you come back." And the weather's bad and he hasn't checked over the plane, he doesn't know how many flying hours this plane's had. Pilot goes out, obeys orders, climbs in - bow! It's no kind of weather to fly in. Something else is wrong. Somebody has slipped up. But every single one of these mechanical failures comes down to a human failure.

In fact, there isn't apparatus today, or recording mechanisms in existence in our technology today, which will take a picture like the human mind will take a picture. It's really a picture: it'd be a talkie, a smellie, a feelie; it'd be in three dimensions; it'd be in color. And it would have something else in it that is not normally recognized as anything, and that is to say, it would have effort in it.

Therefore, Scientology in its widest application could only be applied by the very, very sane - only by the sane. So its first application is in the creation of sanity amongst the able. It is not a therapy addressed to the neurotic. (It can be - that's somebody else's job.) It's not a therapy addressed to the psychotic. (We can lick that problem - so what?) It's a therapy addressed to the able. But people don't realize how unable they are because they have no standard to go by.

You pick up something, it resists you; therefor, there is the effort of picking it up, And the human mind makes a recording of the effort required. In addition to the perceptions of the physical universe around you, in addition to the emotion in the body, it also estimates the strength and force.

If you were to get up and do any of the things which an actually able mind could do, in front of an audience, people would be signing you up for vaudeville and television. Why? Well, you could add and subtract various numbers, and somebody could read you the instructions on how you tap dance and then you'd tap dance and that sort of thing, and oh, you'd be phenomenal! Everybody would say, "Gosh! Genius at work!" No, not genius: sanity at work.

Now, this goes on as a continuing process by a body. The body goes around and it perceives all these things and these things are all recorded continuously on fifty different lines of communication with the physical universe. And the mind is constantly taking a picture of everything.

Now, how do you get sane? What are the component parts of sanity? How do you get there? Well, that's the first route, that's the first milestone. But that's only mile one! And there are ten thousand of those milestones out there. Just one. Until you get one - Milestone One, which is complete ability - it isn't very likely that,rou will be able to compel or reason or handle (manhandle it or otherwise) a world into a sane approach to the business of living, until that one step is accomplished.

Not only that, but it is combining old pictures up against its purpose and conclusions to tell you, continuously, answers. It's telling itself answers and putting them into action; it's making estimations of the future continually and putting them into action. Therefore, it also stores with this recording a picture of its own conclusion, which is another bundle of old pictures. And on top of all this is the purpose and beingness of the person which is making him do this.

Any one of you accomplishing that step can go on to step two and three and four and five. Any one of you all the way up on ability could so knock the spots off of anybody - anybody you talked to - that they would be very, very compelled to take your good advices on the subject. Now, there's nothing unreasonable about that.

This is not very complex. You look at it and you'll find out that it's very very simple. Here's a camera. And the camera receives light rays, and the light rays go onto the film. And then this film can be stored away or it can be looked at. Well now, that film would be the mind's picture.

The only question in your minds at this moment is "Can I attain the first milestone?" That's the reason I'm giving this course. The first milestone. That's the reason you have this book, Handbook for Preclears. That's attaining the first milestone.

Now, if you could design a camera that would take, as well as this light, the feel of the physical universe, the smell of the physical universe, the weight of the physical universe - all these various lines - and it could take all these things at once: that's the picture that the mind has. And the mind develops it, prints it, makes copies of it, files it accurately according to the time it was taken and so forth, and it's all stored. And it looks very mysterious to everybody because, you see, there isn't anything there.

Now, the first milestone does not include clearing up the prisons, clearing up the insane asylums or resolving the problems of cities like Los Angeles. Doesn't include these things. Those are up there at three, four, five; they're incidental. So there are nineteen million insane in this country - you didn't drive them insane. You can't solve this problem by taking them one by one, one by one. No. But by solid cohesion in your goals, with a solid forward push on the rehabilitation of you and the rehabilitation of the very able who surround you, those goals will be accomplished on an automatic backlash.

Obviously isn't anything there, but you start to remember yesterday and you get a picture of yesterday. And if you're very good at it and your case is in good shape and so forth, you can feel what you felt yesterday, you can see what you saw yesterday, you can feel the heat of yesterday, and so on and so on and so on. I mean, you can get all of this back out of these single recordings.

Rut right now what we've got to do is to carry forward far enough, as individuals, beyond the first milestone, so that some of the actual native goals of man can be realized in this universe. And we can do it, because every doubt which you have right this minute is just an aberration. Anything which is fighting you at this moment is within you. There is nothing - fire, swords, police, national governments, economic systems - none of these things could stop man once he started. And what we're trying to do is start man. Nobody has ever started him before; all they were interested in doing is controlling him and holding him down.

Now, what we call this picture is a facsimile. And that's a word that you should know. A facsimile means the physical universe impression on thought. And it means that section of thought which has a physical-universe impression on it, and it has a time tag on it. Now, that's a facsimile. In other words, if you can remember being here in the first part of the lecture, you have facsimiles - you've taken pictures of - the first part of the lecture. A physical-universe equivalent of this would - after you've taken a picture with a motion-picture film, you'd say, "That film is a facsimile of what we took a picture of." In the same way, thought is a facsimile. You shouldn't have to worry too much about these facsimiles; they're just pictures.

And that's Scientology: knowledge and its application in the conquest of the material universe. Scientology needs a crew, and with persistence and opening your ears, you'll be that crew.

It is difficult, perhaps, because the mind is so accustomed to gauging only the physical universe, to conceive something that doesn't have, itself, wavelength. But the mind doesn't have wavelength itself, but it has pictures of physical-universe wavelength. And therefore people think the mind itself can be material. That's because it has pictures of materiality in it. But it's not material. It's unlimited. It does not have space and time in it as such. But it has pictures of space and time. Now, the way a person operates in life, then, is: Here is purpose - that is thought, beingness. And this beingness keeps taking pictures of the physical universe and using these pictures in combination to make a body and then to effect things in the physical universe. And this is the operation of the mind, the brain, and man's action in the physical universe.

Now, the history of this race, its genetic background, why it's here, what its intentions are, are all of them at this moment, to the society at large and to most of you, complete unknowns. There has been a pretense of having data, but it is a shabby pretense. Nobody knows where man came from. Nobody knows what he's doing here. Nobody knows what he's supposed to do now that he's here.

Those are three steps, one right after the other. There's the mind, which takes the pictures - has the thought "to be"; then it takes these pictures, combines, takes recording of efforts, so on; then takes pieces of the physical universe, combines those, makes the body and then the body can do things in the physical universe.

Well, I am talking now about the last two meters before you get to Milestone One. Any one of you knows inherently why man's here, what he's doing here, who put him here and why he is being held down. Anybody knows this, only they don't want to know they know it. It's really, actually, wide-open data - with a lid on it. And it's a heavy lid. And the first thing you come up against in processing is that iron cover. Try and lift it. Without being able to demonstrate to the individual that it can be lifted and that there is something under it which won't swamp him, you find it pretty hard to lift on most people. They fight you. They don't want this lifted. Are they fighting it for themselves? Are they fighting it because of their own self-determinism? Are they fighting it because they actually don't want to know, basically? What are the answers?

The purpose of this mind which we are studying - and we are studying in this second echelon - is a conquest of the physical universe, as a purpose of the mind. "To be" and conquest of the physical universe: that's its purpose.

The enormous amount of phenomena that we have uncovered here in the field that is now Scientology - I've been working consistently and continually for about twenty-two years to pull an iron cover off. Well, it's off. And this course is going to give you the complete size, thickness, weight and nature of the handle of said iron cover. It's a secret. It's been a secret for a long time.

What does it have to do to conquer the physical universe! Well, let's take a look at what the physical universe is.

You get these boys in insane asylums and they start raving about knowing some sort of a secret, and somebody is after them and so forth. So the psychiatrists say, "Hmm, insane." So they put him in an electric shock machine, they go bzzzt! "Well, we fixed him." The yaps! Why didn't they ask once in a while? That's a fact; the guy did know! Grim jest, isn't it?

Now, it's very strange - if I could give you a five-minute resume of the entire science of physics and nuclear fission . .. Well, I think I can. Because it's not very complex.

[At this point there is a gap in the original recording.] (the above note is at this point in the R&D but there is no perceptible gap in the reel, possibly indicating that it was made from an edited second master - FZBA)

You see around you things that are apparently solid - all sorts of things. It's very easy for a physicist to add these things up and make them complex. But there's a floor under your feet and you're sitting on a chair and you have a body and you see the sunshine, and this is all the physical universe. You go out at night, look at the clear sky and you see stars - physical universe.

They use the only techniques which will completely shut somebody off, But not even those techniques are good enough to let anybody keep this iron cover down, once you know the techniques of getting it off and where it is.

Of what is it composed! It's composed of motion. Motion is a change through space, that's all. That's all motion is, is a change in space. And this change in space is time. And you want to know where the energy is and where the matter is - it's motion. The light particle that comes in is actually something in vibration, that's all. It is in vibration and so it has weight and mass. But the whole physical universe could probably be reduced to fit - if all the real matter in it were completely condensed so there was nothing left but matter - you could probably put the whole physical universe on the head of a pin. That's your phsicist's conception of the physical universe, today.

How tall are you? What are your mental capabilities? They're all underneath this iron cover.

Now, the atom is composed of these bits of energy which are vibrating in space, which means they have time in them.

If I come to you bluntly and abruptly and say to you, "Slaves, break your chains! - Liberty, fraternity and equality!" - all that sort of thing - parts of you suddenly say, "Nng. Nooo. No. No liberty. Because somebody else might get free; and then what would they do to me?" You have all sorts-of rationalizations.

You see, time is very simple, actually. Here you have space. We have the space on this tabletop, and we go from the left-hand corner of the tabletop over to the right-hand corner of the tabletop. Now, that is a motion. In order to have a motion you have to have time. Time is a descriptive of this change in space from the left side of the tabletop to the right side of the tabletop. That is time.

Every time a person has gone out to help this human race, the human race has promptly hit him over the head, buried him in the nearest lime pit. Why? Well, he didn't know about this iron cover. And it isn't necessarily true that a person has to be thrown into the nearest lime pit just because he picks up this cover, that's superstition. We're not dealing with superstition: we're dealing with natural law.

Now, space can be defined, of course, in reverse (by its own terms), in terms of time. Space is something that - to go from the left side of the tabletop to the right side of the tabletop would require space. You see! I mean, they define against each other.

[At this point there is a gap in the original recording,] (not only is there a gap here but the recording dynamics and background noise are completely different, as if this later section was recorded at a different time - FZBA)

But energy is just this vibration. And a particle of energy becomes an electron. And electrons and neutrons and negatrons and all of this sort of thing will gather and circle in a wider sphere of motion around what we call a proton - which, by the way, is also in motion.

.. there's only one - one memory of pain and unconsciousness sitting on top of you, and everything else on that's a lock. Sometimes the auditor has to hit a few locks, but not always. And he just starts in and he processes out this first engram, Facsimile One, we call it. (Some of you there think you know what it is; you don't.) Facsimile One - and it's processed out by thought, emotion, effort, counter-thought, counteremotion, counter-effort. Routine. Routine processing. And it will process much faster if scouted on that machine: a psychometer. And it is a process which should not take you twenty-five hours. The reason why I flounder around with this is very simple - why I have floundered around with it: I wanted to know every single solitary byroad, every cow-path, in the vicinity of target one. Well, no US Army artillery map is anywhere near as complete as the map we have right this minute of target one. It tells you how many mils and how much elevation and how much powder and shot you need. And it tells you exactly what this thing looks like and exactly what it'll do when you hit it. It's good news, isn't it?

So here you have motions within motions within motions, and when it all boils down, it's motions. And that's the physical universe. Now, you'd be surprised that this desk is in motion. Actually, it has some eight hundred motions, just as being part of earth. But internally an atom which is here will eventually wind up over here in this solid object. Those atoms are in motion. And if you were flying a spaceship drawn to scale between two of the atoms in this tabletop - let's take a bundle of the atoms in the middle of this tabletop here - you would conceive them to be as far apart as Sirius, Alpha Centauri ... In other words, you look up at the Big Dipper, you know those stars are a long way apart, and your spaceship would go through and between. In other words, atoms are a long way apart, molecules are a long way apart, electrons are a big way apart - just like this solar system. Here's the sun, a bunch of planets go around the sun. There's a lot of space involved in there, a lot of emptiness.

But it's very, very peculiar that, like all good military engagements, we find this target completely booby-trapped. And it's booby-trapped with an insidiousness which is beautiful to behold. But the second you know what the booby traps are you can walk right through them, just like you can walk through any mine field after the mine boys have been in there. Well, I've been doing a mine squad for you. It's been very interesting work. I've still got both legs. But there have been a few times when I didn't think I'd have them anymore. (laughter)

Actually, this table is so empty that how we see it at all, I don't know But we have agreed that we see it, so there it is So we've agreed that we can perceive something which we've agreed exists. And that's it. Now, we perceive it with nothing and it is nothing. And yet we can make a recording on nothing of nothing.

No, when it comes to laying down your artillery barrage of auditing on this target, you want to know what you're doing. And by the time you start centering the main target, you want to know your subject. And that is something that not very many people bother to know. It's much easier to go flying off at some wide tangent and say, "Well, this is ... Hmm, I thought of something like this once: you take the lost Atlantis, and that's on the right-hand side of the slide rule, and it somehow or other must compare with bugology, and I studied that once. And what he says when he means thought is actually the left-hand side of a right-hand screwdriver."

Now, if you want to go outside the physical universe and resolve the problems of Scientologys you're very welcome to do so. My goodness, yes. You need leave of absence from nobody. But believe me, it'll be a leave of absence. Because I'm citing to you when I say, "You take a picture on nothing of nothing and get action." You could also say, "You take a picture of motion with motion and get motion" - but motion is nothing, too. You get such imponderables as zero equals infinity, the second that you step out of the second echelon.

No! I mean thought when I say thought, according to a very exact, specific definition. The definifions in Scientology and their meanings are actually clearer than the definitions in the science of physics - clearer! They are more capable of being understood because physics is built on a sort of a jerry-rig process - I know, I'm a physicist - and it's built on this jerry-rig process of: Once upon a time there was a fellow by the name of Archimedes, and there was somebody else by the name of something or other, and they had a hard time, and they went around and discovered certain principles and after they discovered these principles, they discovered other principles. And then all of a sudden somebody came along one day and said, "Hey look, there's atoms," and they said, "Great, there's atoms," and so they added this to the science - they didn't integrate it at the beginning of the science, they added this to the science. And now all of a sudden we have this great exact science of chemistry being completely out of gear with the science of physics. Here's your exact science of chemistry being much different in its laboratory as to atomic structure and the behavior of the material universe than the nuclear physicist's universe. They've got two different universes now, and they don't dovetail.

You say in the second echelon, "Thought is a static of unlimited capabilities which has itself no wavelength, no space and no time. It is impinged upon a physical universe which has space, time, energy and matter. The mission of thought is survival in the physical universe, and in order to do this it is effecting a conquest of the physical universe."

And in addition to that, there are certain basic fundamentals like weights and balances and that sort of thing, and they're very interesting. But don't add in too many question marks, because they're hair-trigger, a lot of those basic axioms in physics. They may be or they may not be.

When we say these things, we are talking about the second echelon of Scientology, and in this echelon we can do many miraculous and wonderful things. We can do lots of tricks.

Take acceleration: there are some fascinating things in acceleration if you want to go deep into acceleration. Why does a body have to accelerate to go around a corner? Well, it's because. Well, it says right there in the law it does, but don't question that law too closely.

But by holding that definition line between the second and third echelon, we are in the interesting position of having very wonderful tools. And the second we go over the top of it and start asking a bunch more questions and say, "Well, why is nothing nothing! If nothing is nothing, then it's motion" - whee! Here we go. The sky's the limit.

Nevertheless, that's a very exact science, but Scientology is much more exact because there aren't any maybes. Up to the point of where we're applying thought as a static to the physical universe, which is motion - up to that level - I don't know of a single maybe. It's just like that. Its words mean what they mean, not something else. And in studying it, one should keep firmly in mind this fact and these factors: that something inside you is liable to defeat what you are doing. So you just find some self-determinism in you to take yourself with a good hard rein, and keep yourself going right straight at the target. And find yourself veering off this way and veering off that way, and all of a sudden say, "Well, let's all go down to someplace or other and play hopscotch because that's the way to get there" - no, you won't get there that way.

Now, oddly enough, the phenomena of mysticism is in the second echelon, not the third. Anything that you can do with mysticism, or anything that mystics think they can do with mysticism, can be done in the second echelon. So you don't have to go into the third echelon to get mysticism. In other words, we got an awfully complete package here. We don't have to stray, in other words.

Now, when you've got Milestone One, and when you know you've got: it, when everybody else knows you've got it, you can do anything you want to do - anything - on your self-determinism. But the horrible fact of it is, is there's very little self-determinism until you get Milestone One, but there's a lot of circuit-determination. And that's something for you to remember. If you will just stay with me on this line, up to the first milestone in Scientology, and bring yourself up to a high level of ability and apply yourself to that, you will be free - free of me and Scientology too! (audience laughter)

But here we have the problems of nothing and agreement and so forth, of what are we doing here and why. We say, "What are we doing here!"

It's quite remarkable that some of these people who have reached toward this goal and are now being called Clears (they're not there, by the way) are turning up stuff on a slide-rule principle; I mean, their minds work like slide rules. Their minds are developing things which everyone around them considers completely incredible. I mean, nobody could think this fast, nobody could do these things. They don't know it yet, but there're not there - they're not there. They won't relapse, but they're not there, because mental ability is about five times what any one of them is doing. It's a stageringly high level.

"We're effecting conquest of the physical universe in order to survive." Basic.

I want to demonstrate to you a couple of little odds and ends that would tend to confirm this. I won't tell you what aberration one - Facsimile One - consists of at this time. If I did, there would be more headaches out there and more sick stomachs than I care to take care of this evening. You know your subject and get that down pat before we take any further drives along the line. You're on a good, safe track.

Come along and say, "Why do you want to survive!" "Well, you've been told to." "Who told you!" Ptock! - third echelon. That fast!

At times you will consider that it definitely is not safe, though. Some preclear starts exploding before your view and you'll say, "Oh, my God, what am I doing to this man?" Oh, you're probahly making him well. If you're following what I'm telling you, you're making him well.

Now, it has always seemed to me to be a reasonable thing to get to the top of one problem before starting in on the bottom of a higher problem. This has always seemed to me to be reasonable. That is that line. When we get to the top, establishing the fullest possible mental characteristics of the individual, the fullest possible capability of his understanding, we will be at the top of two. Then's the time to go into three. Don't start into three from the bottom of one.

& and if not, well that's just too bad, we'll cross him off the books. (laughter)

Now, an awful lot of people like to go into three from the bottom of one. They enjoy this. It's another method of committing suicide. They're perfectly willing to - it's their body, it's their life. But this is an obvious and horrible fact: that you can go up the pole. That is to say, without being free of aberration, you suddenly charge into terrific imponderables. And then youuvee - the only thing you'll find yourself doing is playing marbles with your own aberrations. And you will lose your marbles almost every time. (laughter)

Now, you know that any one of you will shine up on that machine as having at least three personalities - any one of you. You're aware of this; you're definitely aware of it. Your recalls contain many instances whereby you went out one day and you were going to do something, and then a little voice sort-of said to you, "Well, I don't think you ought to do that." And you went a little bit further and another voice said to you, "Well, I'd just fail anyway." And then you all of a sudden got the idea of failure and you sort of got quivery in the stomach - anxious about what would happen to you if you did this. You can remember sitting around and saying, "Should I?" "No, you shouldn't." "Oh, I think I ought to." These are personalities arguing with personalities - just that. Each one is as separate and distinct as a whole human being.

Now, that is what has happened in past studies of the mind, is nobody drew any lines. Nobody said, "This is a problem level and this is a problem level and this is a problem level."

Now, some of you have a frivolous personality, let's say. And some of you have a serious personality. And maybe the same person has a frivolous personality and a serious personality, and they're always coming into conflict with each other. You want to be gay, happy, cheerful one day, and all of a sudden you say, "Well, this is not dignified; I shouldn't be doing this." It's just as though one person inside of you is stepping on another person.

Now, we have a perfectly good universe here. Does anybody find anything particularly wrong with this universe! (Outside of not wanting to be in it very much.) Here's a perfectly good universe. We know a lot about this universe. We know about matter, energy, space, time, motion. We know about planetary laws, we know about gravity, we know about the gases, about solids and compounds, and we're getting tremendous amount of information about this physical universe that we're dealing with. Well, now we add to that tremendous fund of information, how life is handling and maintaining itself in this physical universe.

You ever have this sensation? Well, there's a third one in there (audience laughter). You feel pretty noble in this third one, if you ever get it on and if the others don't turn it off. And it's actually adjudicating to some degree, or it's sound asleep.

[At this point there is a gap in the original recording.]

And sometimes there's a fourth one in your stomach area. And the fourth one will argue with the third one, which will argue with the second one, and ... You're a mass of conflicts, in other words! That's what we know as conflicts. Just as we would take two people of opposite personality characteristics and demand that they get along, one with the other - just as we would take two people and then demand they get along together, but their opposite personalities would make it impossible for them to - well, you can imagine what they would be doing and saying to each other.

Elementary, my dear Watson. Of course, you ask a sophomore in college who is taking a physics major whether or not he thinks it's simple or not, and he will show you his empty bottles of aspirin. But that's because somebody's making it very rough for him.

That's usually what's behind the eyes of most men. Conflict! One Side says, "Be," and the other says, "Don't be." And then, just for variety, the side that said, "Be" starts saying, "Don't be," and the side that says, "Don't be" starts saying, "Be" - almost any subject.

If you want to know the weight of a particle of energy, the distance from the proton of the orbit of the electron, when you want to measure these things so as to get them to explode just right and design a mathematics that will do it and so on, you can get into complexities. But I point out to you that the fundamental is not complex, but the use of the fundamental can be complex.

In Book One we had what was known as demon circuits. Well, these really are circuits, but they can be demonstrated to be - in an uncleared, unadjusted situation - to be personalities, very distinct personalities with distinct characteristics. How did they get that way? Well, are they there? And where are they? Well, it's very odd but they're always in the same place in the same people. And from person to person you can locate them.

The human mind, likewise - as the other pole of this - in its fundamentals is not complex. It's simple, very simple. But what it can think up and what it can do with these fundamentals can become terribly complex - as complex as the human mind's concept at this time of the physical universe as seen through nuclear physics. And that's really complex. The mind thought that up. I don't know whether the physical universe is here or not, and neither do you.

Now I'll show you a little experiment, How about all of you shifting over until you're on the left side of your body. Shifting over to the left side of your body, looking at me from the left side of your body. Go ahead, shift over. Be a little bit of a shock to some of you. Be on the left side of your body for the moment. Now consider with the left side of your body. Now let's do a shift, and shift over to the right side of your body. Shift over to the right side.

But as long as it is here and as long as we can apparently put our hands on it, let's use it. I'm for that. And besides, I like nice cars and like nice houses and pretty-looking cities and so on.

Anybody get a little tremor? Little bit - apprehension, maybe? Something going on here. "How can he stand up there and... I actually do feel these things." All right, shift over to the left side again. You can do that, easily. Now shift center. Shift center - right center. Now shift over to the left side again.

Then, a human being has been and is straddle of an imponderable. He has been a body working in the MEST universe, and that body is MEST universe. It runs on MEST universe energy, it obeys MEST universe laws, it ages according to MEST universe time; it follows these basic fundamentals, so on - it's MEST universe. And when it no longer animates, you take it out here to the graveyard and bury it with great ceremony. That is just about as sensible, by the way, as breaking a vase and then picking up all the pieces and then spending fifteen hundred dollars to have it put in a casket and burying it.

Now shift center again - right center. Let's be alive in the center of your being, right here. (tapping)

"Ah, ye of little faith," the attention paid to the human body demonstrates an enormous lack of faith, doesn't it! Where'd the mind go! Well, it didn't go anyplace. It must be right there in the coffin, because we're sobbing for this mind. It's in the coffin, but it didn't go anyplace. Couldn't have. Where's the faith involved with this! Now, let's talk in a little bit higher level.

Now, some of you can shift into your stomachs; not all of you. Try shifting into your stomach. Be in your stomach for a moment. Now come up and be center here again.

Now, here's this body which is a mechanical contrivance which you built, robotwise, complete with the wires and switches and hookups. It's got beautiful switches, by the way - the synapses. And you take the various joint designs: wonderful! I mean, the way the joints are designed and the practical purpose to which this machine - and it's just a machine - is... That psychometer is probably more complex, actually, than the human body. Human body is only worth - prewar rates - ninety-seven cents. That's all it's worth, in terms of chemicals and compounds. It doesn't amount to much.

All right. Any of you feel just a little bit groggy when you started going center? Mm-hm.

Now, it has an aesthetic value. And that, of course, amounts to more. Its aesthetic value - well, you have an attachment for it, a sentimental attachment. Now, that's worth something. In addition to that, you take a pretty girl, there's an aesthetic value there. And actually a person's value that he places on his own body goes down in direct ratio to the fact that it loses aesthetic worth to him. I mean, when he isn't as handsome as he ought to be anymore or something of the sort, why, he feels his body isn't as valuable as it used to be. Maybe it all boils down after a while to aesthetics, not anything material.

Did any of you get a somatic right there when you started to shift into the center?

But now, operating this robot, this mechanical contraption - and it's all very well, it's a nice mechanical contraption, but believe me, it's a contraption. There's lots of things that are utterly insane about this body. For instance, there's a nerve that runs from one part of the body to the other, but the nerve was evolved long before some other parts of the body, so now this nerve goes on a terrific detour from one part of the body to the other, around several organs which have grown in since and so on. A nerve which only needs to be two or three inches long is now two or three feet long. It's pretty jerry-rig, but it's workable. Don't put it out in front of a truck or anything like that, because it won't stop a truck, but it has a workability.

All those who got a somatic right here when you started to shift to the center, would you please raise your hand. Mm-hm.

It also needs fuel. It's a carbon-oxygen engine. It's a low-heat-value engine. Its percentage of efficiency is pretty high - very high; it's above that of a steam engine. It runs at a temperature of 98.6 as its optimum. It has a very narrow tolerance band. It needs exactly 15 pounds per square inch of air to be very comfortable. And it needs a surface temperature around it of around 70 degrees - 70 to 80 degrees - to be comfortable; below or above that it's uncomfortable. Below or above 15 pounds per square inch it gets uncomfortable. That's very narrow-band design, this body is. Carbon-oxygen engine. You eat and that develops into heat - just a steam engine. That's the truth.

Now, isn't that very interesting, this proportion out of this small audience? Hah! What is this thing? There is - potentially for anyone here - there's a somatic right there in the middle of the forehead. What is it? The mystic used to call it the "eye of the soul"; somebody says it's the pineal gland; somebody says it's the residence of consciousness - they say a lot of things. What is it? And what would happen if you kept it on very long? Well, you can keep it on. You can just shift into the center just like I showed you just a moment ago and turn it on if you want to. It'd be the first time you were ever even remotely resembling yourself if you did.

But the mind is something else. It built this thing and it's using this thing, and the mind is neither in it nor outside of it. The mind isn't operating in space or time. The mind operates the robot.

Now, it's quite interesting. This is phenomena. What is that center-of-the-forehead thing? Is it actually some sort of a mysterious eye? Or is it you as an individual? Or what is it?

Now, if the mind has reasons why it shouldn't operate this robot, it won't.

Maybe it's an engram? And maybe your left side wouldn't want you to pick that up. Maybe your right side would argue about picking it up. And maybe your left side would argue with your right side about it. Interesting sort of a computation here, isn't it? To be very colloquial, there's obviously dirty work at the gas house. Why? Why do you get that somatic?

Now, if you want to he skillful and handy and well-off and have your engine running well in this physical universe, you better not have any reasons why it shouldn't run well; because the only thing that keeps it from running well is your reasons why it shouldn't.

Oh, you could sit around by yourself and practice for a while and you'd get it on. Your stomach would start feeling kind of sick, probably, at the salne time, but you would have the mysterious mystic's "eye of the soul." By the way, he will practice for I don't know how many months or years to get vision with this center eye - he'll practice to do so, actually. And here some of you had it on for the first time just (snap) - just like that. Because anybody can turn it on. Anybody can do anything he wants to with this thing. And he will do anything with it except run it. And that's what I'm going to train you how to do: to become an integrated you. To become one person without conflict, without central argument, without one side trying to defeat the games and goals of another side, but just to be you without any neurosis or anxiety as far as the stomach is concerned or as far as any of these things are concerned. And you can decide right now whether or not you want to go along this track. Do you want to be you? Well, I tell you that you have to run this thing before you can be you. And right away some of you are going to feel a little quiver of "Oh, no!"

If you go out here and start a car and if you decide that you're going to start this car but you're not going to put the key in the switch, you'll be trying to start a car and operate a car much like most people try to operate their bodies. First place, they say, "Well, I don't operate this body; it does things to me, I don't do things to it." You know, the body is the real cause and the reason and so on.

Well, it's not very tough. It was done with supersonic waves - no trick. There's more stuff, electronically right here in this room than what created that engram. But it was created a long time ago. And you don't know the history of your own race, and you don't know why you're here, and you don't know why you're not free, and you don't know why you have a left side and a right side - at this moment you don't know. But in the progress of processing with a co-auditor, you're going to find out. You are going to find out. And one of the things about not knowing is the fact that this engram says specifically not to know. "Mustn't know, mustn't think about it, mustn't do anything about it." Rats! It's just an engram! And the second that you know it is, about eighty percent of its aberrative force goes by the boards. And you will know and you'll want to know, and you'll stop dodging it. And the reason you're sitting in these seats this evening: actually, you do want to know. You can't go up Tone Scale without knowing.

The body has been molded by the mind out of a collection of memories - beautiful memories, got effort and emotion and everything else. And you get one of these memories into restimulation, by the way, and it can modify the shape of the body. After a person's processed through a particularly good session or something, the shape of their face changes normally - usually for the better. Hardly any other direction for it to change, looking at the ... (laughter)

Now, the map of how you get there consists of knowing, first, a language of some, let us say, fifty words. That's the terminology of Dianetics - this terminology. It's not very difficult terminology, but it's like a language. You know, if you ever had trouble with geometry, the only reason you had trouble with geometry is because you couldn't speak geometry. They started throwing triangles at you before they taught you what triangle meant!

Now, the shape of a person's face will change; arms will grow if they're too short or legs will shorten, I suppose, if they were too long. The body will come back to optimum, as near as it can - and it doesn't seem to care too much how old it is.

If you were ever out on the high seas trying to communicate with another ship, you would know the nonsense of running up Able Boy Fox when he had no code book. You could run up Able Boy Fox (which means "Submarine under your bow; full speed astern," or something of the sort), and you could run this up and run it up and run it up, and he would - "Hhhuh, ha, fellow over there is airing out his flags." And that is basically what is wrong with anyone's understanding of the subject of Scientology. It says right here in the signal book, it says Able Boy Fox. And in your signal book Able Boy Fox means "flags" or it means something else, but actually, it only means just exactly what it says here that Able Boy Fox means - which is "Turn ninety degrees to the right," or whatever it is. Simple?

Age: boy, that's a phobia. That's just an aberration. Age doesn't amount to much. I think almost anybody, by these present techniques, if processed very thoroughly and so forth, could be processed down to an optimum physical age condition without much trouble.

The way you learn the English language is the way you should learn a subject. Somebody comes along, he says, "Table. Table." And pretty soon you say, "Table." That sound means this object.

I belong, by the way, to the Society for Gerontology of the US Public Health Service, and I have neglected to write them anything about - gerontology is "aging" - I've neglected to write them anything at all about Dianetics because I don't know I know it makes the body look younger and so forth, but how can you estimate longevity? You can't do it. Just because a body looks younger and gets younger all of a sudden is no reason it'll live longer; that's what these people would tell me if I wrote in. So I've got to wait for thirty or forty years and prove up some cases. They're conservative.

Somebody says, "Put down." (thump) "Put down," (thump) That's an action. So it's a phrase which denotes the action (thump) "Put down." That's what language is. A word is just a code. The only way your general semanticist ran completely off the rails, off the bridge, off the cliff, was by declaring there was such a thing as an undefinable. Maybe there was to him (God help him!), but there actually isn't such a thing as an undefinable, unless you're talking about something beyond the realm of the knowable. You might be way out into the blue someplace, along with Kant's transcendentalism - you might find some undefinables out there, but not in the field of finite thought, such as freedom. There is no doubt in anybody's mind what freedom means; it's not an undefinable.

Now, the point is that you're a mind which is operating this machine. And you can change this machine at will. As long as you can handle all of your memories, you could do anything you want to with this machine, with this contraption. But if there's any memory which you can't handle or you don't know about, then you can't change the machine at random, but that memory can sort of get out of control and fight you back and it can do something to the machine. Of course, you did something originally to get that facsimile and then you put it out of your control and then you let it influence the machine independently. It was up to you to do all this, but you went through all of this presto-chango operation, and eventually you wind up with lumbago or something. Or you wind up with having to go to the dentist and have your teeth pulled, or something happens like that. But it's some situation which you didn't handle or wouldn't face somewhere in the past. And it's a memory, and these facsimiles are made out of thought, remember, and thought can animate and move the human body. Thought can mold one. Thought moves and animates matter, energy, space and time - and that's the body, and so it's no wonder that the body can become nonoptimum. But any time a body becomes nonoptimum, it's because a mind is nonoptimum.

Some political genius can turn around and change the meaning of the word freedom, so that it means "freedom from want." He can say, "Now, freedom - what freedom means now is 'slavery.' " Well, he's got to fool the school kids, because any time you want to know what freedom is, you can go and look in Tom Paine, Voltaire, Thomas Jefferson, Webster's Dictionary, the Oxford Dictionary - any one of these things will tell you what freedom means. And it's not freedom from anything, it's just being free - unrestrained.

I'm not giving you my opinion. If I were giving you my opinions, that'd be different. This is very demonstrable.

The way people learn these things - they're MEST words; they're words of the physical universe. And the way they learn these things is very finite and very simple. Little boy's trying to raise his hand, he can't raise his hand. All right, his hand is held. Now he tries to raise his hand and he can; his hand is free. There is no doubt in his mind what freedom for a hand is As far as the English language, which we are using to transmit the code of knowledge which is Scientology, there's nothing undefinable; it's all very simple. But the first task in learning this subject is simply to learn what the words mean, so that you can use them freely, so that you don't have to think twice.

For instance, you can go through this - lots of experiments. You can exert pain on a person, and exert this pain heavily on a person and he'll say, "Ouch!" and you can read him on that meter. You'll record the energy restimnlation of your syueezing him, see! And then you run him back through the facsimile - turn the facsimile on again a couple of times, over and over, like this - and you'll see, each time, the needle bob just to the extent that it did when you pinched him.

Don't be like the'signalman who goes up on the bridge of a battlewagon, and somebody points over to another ship and there's a flashing light over there. And the flashing light is going dit-da, dit-da and flashflash, flash-flash, flash-flash. And somebody sa)is to this signalman - this signalman is claiming he's a signalman now, you know; I mean, he says he is - and they say, "All right, what's he saying?"

In other words, you can rerecord this thing. The facsimile not only will play once, it will play again and again and again and again and again. But fortunately for us, it will only play one - a few times. It's like a poor wax record: it wears out. You start rubbing it up against the physical universe again and you can rub it out.

"Well, just a moment, I have to give it some more study." Oh no, he doesn't. If he's a signalman, dit-da means "A" to him. And a whole string of dots, sort of read en masse together, mean a word to him. He has conquered the barrier of meaning of light flashes.

Now, this is a new method of handling memory, actually. And there's quite a technology to handling memory this way. It's a rather simple technology, but it's just a new way of handling memory. You've always been handling your facsimiles.

And the only barrier between this subject and you is your definition of the words as they are used. They don't mean something else. Dit-da means "A." And the first thing you have to learn is that dit-da means "A." When I say thought, it means a very precise thing - a definable thing; its definition is so-and-so and so-and-so. When I mean emotion, its definition is so-and-so and so-and-so. When I mean effort, its definition is so-and-so and so-and-so.

Any one of you here has a concept of how to handle a facsimile. "Well, I put that all behind me. I don't think about that anymore" - that's a method of handling facsimiles. "I just can't help but dwell upon how horrible this world is" - that's a method of handling facsimiles. "When I was young I was happy, but now that I am older I am not so happy anymore" - that's another method of handling facsimiles. You fix it up that way so when you're young you handle happy facsimiles, and when you're old you handle unhappy ones. It's simple. All you have to do is fix it up that way and you will.

It's just like learning code. You could sit down and learn all of these words and their proper definitions probably in two or three hours of study. I doubt anyone in the subject studying it so far has actually grilled very hard on its language. That barrier conquered, nobody can swamp you on this. It becomes simple beyond simplicity.

And now we can handle facsimiles because we know more about their anatomy. We know of the anatomy of a facsimile, so we can handle it - what its thought is, and what the thought will do to you; and what emotion there is in it and how to handle the emotion; how to get emotion into them, how to get emotion out of them; how to get effort into them, how to get effort out of them; what counter-effort is - these factors are parts of the facsimile. What are the perceptions? I - how do they get into the facsimile! How can you take them out of a facsimile! Methods of thinking, that's all.

Well, what we're trying to do here, then, is give you the techniques, processes and a map of how you can reach Milestone One - and that's just Milestone Qne - in this course. There's many, many other things that Scientology can embrace and that could be covered by other courses. And the first way to learn it is to learn its language, its definition, its processes. And then practice with them on mild incidents until you can do them perfectly. And all of a sudden tackle the hig target, blow it, and you're there at Milestone One. And it doesn't take very long to do it.

It's a very poor method to say, "Well, I don't think about that anymore. I put that all behind me. That's gone." Oh, yeah! That's the surest way to say, "I no longer have any responsibility for that memory, no matter how much power and effort it has." That memory, the moment that you say, "I haven't any responsibility for it," can then sort of act as a personality all by itself. You've just cut that one loose, and it can come around and give you lumbago and a stomachache and do all sorts of things to you. You see how this would be? Very simple.

And if it takes a long time to do it, then there are only a few things wrong. Really, there's only one thing wrong: you didn't learn the language. Or you cannot bring yourself to agree witln the desirability of reaching Milestone One. One of those two things will debar you. And there's one more that might debar you, and that's thinking that eating carrots, sliced thin and cooked in vinegar for fourteen and a half hours, is a better technique than Scientology. That is just another method of avoiding getting to Milestone One.

All right. What we're doing, then, is learning how to handle memory as the first step up in Scientology. What is memory? How do we handle it? How does it affect us? How can we keep it from affecting us that way? And so on. Well, there are numerous ways of approaching this problem.

Let's take a break now.

In order to make a person completely happy, you could go at this (this was the first method used): You could simply pick up and knock out, take all of the punch out of, all of the painful moments of his entire life or his entire existence - take out every painful or uncomfortable moment. Of course, it'd be impossible for him to be uncomfortable or in pain anymore because of memory. Well, that's a long way to go about it.

(end of lecture.)

How about getting him up to a point where he is so self-determined, so positive in his thinking, so competent in his handling of his own memory that he no longer has to worry about it, so that he just handles memory. Memory comes up with pain in it that would register about three dials' worth on a machine: "Oh," he says, "well, that's just another facsimile," puts it over there in the file that has to do with being run down by Mack trucks." Doesn't affect him.

Always in the past, every time he met a girl with dark eyes, why, he felt embarrassed or ashamed or something, and he couldn't talk to her. Well, that's just simply some facsimile someplace or other that he didn't take responsibility for, where he was embarrassed and he couldn't talk to some girl. So any time a pair of black eyes show up, why, this calls for that facsimile. Well, he didn't take responsibility for the facsimile, so the facsimile can sort of be called up automatically by seeing these dark eyes. So it moves up and moves over him and he feels embarrassed.

Well, the two ways of handling that is, one, find and knock out the basic facsimile, or fix him up so when he sees this girl with black eyes - maybe even without getting the slightest jar emotionally - he simply picks up this little facsimile that's turned up there and he files that under "black eyes." "Black eyes, girls." "Black eyes, girls, seen in year 1931." Proper file. In other words, he can put his filing systems together, and he does so rather automatically. It's not a big job.

If he has enough self-determinism, if he is up the Tone Scale to a point where he is able to command himself, his memory and anything associated with himself and his memory, you see, anything can happen - and does. But it's all to the good, fortunately What can a person do with his body if he had charge of all the facsimiles that hold his body together? Well, actually a person in a very aberrated state is not safe to put - he knows it very well - he is not a safe trustee for his own facsimiles. So he disowns them and he fixes up ways and means of not handling them and so on. Because he knows that if he had facsimiles which would destroy him with great ease, he might use them against himself.

Well, we have to bring a person up to complete self-reliance, self-confidence, and he handles his memory with great ease. It so happens there are very few incidents that can produce an aberration of a thing as powerful as self-determinism in a human being, because it's very powerful. It's VERY powerful - very strong. Very few things can produce this - an aberration of that self-determinism.

And we trace it on down, we find one incident, really, was strong enough, powerful enough and diabolically enough designed to actually interrupt a person's self-determinism, split him up into circuits and do these things to him which we now find undesirable.

So our goal, then, is teaching people to handle memory by making it possible for them to get up in terms of tone to a level where they handle memory with great ease. And they won't back away from any memory they have, no matter what its charge or no matter what's in it. And if you can do that, of course you'll have sanity.

A person is as sane as he can handle his memories. That's another one.

Now, a person is as sane, also, as he can plan for the future. If he can plan for the future well and ably with no concern for the present, he's pretty sane. Because the funny part of it is, is you're so competent natively that the amount of worry that you could do about present... There isn't anything in present time could ever worry you that much, except you.

Now, you could worry you to the point where you would worry about present time. But you wouldn't get yourself into bad jams - you got yourself into them - that make present time unbearable.

So we're looking for a relatively complete self-determinism which leads a person out along the line and makes a good, sensible, sane human being out of him, but makes it possible for him to have some fun, makes it possible for him to maybe throw away a few inhibitions, too. Of course, we do this to human beings; it's a good thing they turned out to be honest when they're this way. They do become more honest when they're like this. They're more honest.

Man was never able to trust that point, and that was why he never adventured out very far on this track. He wasn't sure but what a man released of his restraints, rules, laws and personal and social inhibitions would not turn into a raving demon who would then be able to gobble up - and would have a thirst to do nothing but gobble up - the rest of mankind.

No, that fortunately is not the case. The second that you make a man truly free, he becomes truly good. And it is only that individual who has lost his belief in himself and his own pride of goodness and his own pride of being and his own honor who is dangerous. Because after that it doesn't matter what he does. It doesn't matter what he does to anyone, including himself.

The only thing that makes a criminal criminal is because the criminal has conceived himself so low and so debased that he now can be criminal. He had no urge to be criminal. It's just that "what's the use?" He has lost his honor, he has lost his pride, he's lost himself, and so he will injure others, because actually he's trying to injure himself. The criminal likes nothing better than to kill himself.

The cop is continually puzzled by the criminal, because the criminal, facing a ten-day charge of vagrancy, will kill a cop and get an electric chair. A criminal robbing a bank can't seem to resist leaving a clue on the scene. A murderer aleuays leaves a clue - some obvious clue - and then hangs around waiting to be picked up. No matter what he says he's doing, that's what he's doing. Do you know that 80 percent of the people who find the body killed it? That's the New York finest rule - 80 percent. They'll hang around and they'll finally point it out to the cops, and they'll stand around and they'll help out until they're caught.

This person is trying to kill himself. The cop is never able to understand the criminal because the cop thinks the criminal is trying to survive, and the criminal is trying to die. He's trying to die because he has no honor, he has no pride and he has no reason to go on living. He has lost his cause for being.

You restore man as cause, you restore man to a level of knowing and of being, and you will find out he immediately has reasons to be good and he will be good. So it is very fortunate for us that this is the case. Otherwise, the thing to do would merely be more severely aberrate everyone we know. That would be the only hope of society. The only hope of this society at the present time is to free and make sane everyone we can. And if we can't, this society is gone, because the relative freeness, the relative knowingness, the relative pride of being, the relative ethics, the relative honor of any individual are what establish the surroundings of that individual in terms of survival.

And if you want a survival to obtain, if you want a society to survive, it has to be free, it has to know, it has to be cause, it has to have a pride of being and an honor high enough to cause it to want to live; for a dishonorable society only wants to die, and only in a very dishonorable society would you have such a thing happen as a proposal to use the atom bomb to kill one's fellow men. You don't realize how bad off this society is until, actually, you look at it in these terms.

I want to thank you very much for coming up here tonight, giving me your kind attention, bucking all that snow. And I hope, perhaps, you know a little bit more about the mind now than you did. You don't have to take my word for it, actually. After this talk, why, I'11 ask Jack Nonmacher there to put somebody on this machine, clip the machine on and show you how pain will make the needle dive and then how the needle keeps on diving. He can put on a demonstration for you.

But as far as the main lecture is concerned, thank you very much and good night.