& Now he has to cut all that. (laugh)

Thought, I've been describing as the "to-beness" and as the recording entity or thing. That's thought. Life. Call it sloppily, if you will, thought, or call it more technically and accurately theta, being the Greek letter and meaning nothing more than just a symbol by which we understand the state of "to-beness" and beingness and the state of experiencing and recordingness. This is impinged on the physical universe and it handles effort.

I'm going to give you a rundown here on the Axioms - not the Logics. You perhaps can get a great deal out of the Logics, but what we're taking - material very, very pertinent to processing.

Now, if anyone wants to know what effort is, just let him reach down along the side of his chair... And just try it: reach down along the side of your chair, if you don't know what effort is, and pull up. Just reach up. Reach up two or three times. Now go back through the action of having pulled on the side of the chair. You can feel your arm stretching out. You can feel a sensation in your arm as you go back through this facsimile two or three times.

And I'm going to pick up, here, Axioms and point them up as they relate to thought, emotion and effort. And some of these Axioms I will detail at considerable length because of their importance to processing itself, and some I will merely read.

Now if you can't pick it up, don't worry - you need a little Postulate Processing or something of the sort. But you should be able to get this effort. You should be able to feel this effort. That's effort. Now, if you want to go into physics, effort is force and direction.

The first Axiom is: The source of life is a static of peculiar and particular properties. That constitutes a discovery of not too long ago which is borne out by the fact that an individual can return to any point in the past without moving through time.

Now, when you apply an effort, you push against something or pull against something, try to change a direction of something - but it's always concerned with two precise things: either your effort to make something remain in a state of rest or your effort to keep something in motion, and as a subunit, change. To remain in - something remain in a state of rest, keep something moving, or to change the speed or direction of a movement. And these are all the categories of effort there are. That's all.

Now, you can go back into the past - you saw me using a piece of chalk, perhaps - and you go back into the past and you could actually pretend that you walked up and took the piece of chalk and broke it, and then come back up to present time and you'll see the chalk is still whole. You have not moved through time; you have moved through facsimiles.

Any body in the physical universe is trying to obey Newton's laws. They usually succeed. And therefore, anything which your body is trying to act upon in the physical universe is trying to remain in a state of rest or it's trying to remain in motion or it's trying to change - either go faster, go slower or change direction.

Facsimiles, additionally, do not themselves contain wavelength. The wavelength is in the physical universe, and the facsimile is a mirror image of the physical universe.

Now, that's all that bodies will do. That's all energy will do. Energy is a mass of particles, which is a mass of motion.

In addition to that, you can demonstrate this very clearly with a preclear on a couch. You run him into a sperm sequence, and some preclears when you run them into a sperm sequence cannot resist wiggling. They will wiggle, and they'll - they don't know what they're in very often. And they'll wriggle and wriggle and their toes will move back and forth and their body bend at the strangest contortions.

Now, therefore you see that you, as an entity capable of exerting force, can do these three things: start, stop and change. That is effort. Your mind, in perceiving, is doing nothing but estimating efforts. When it is applied to the physical universe it is doing nothing but estimating efforts - either estimating them to be done immediately or to be held in abeyance to be done in the future. And sometimes your mind will get up on a maybe, whereby it's trying to estimate past efforts which you already estimated and didn't estimate correctly.

Well now you see, if theta, the symbol of thought - if the facsimile had anything to do with size, you see what would happen? That little tiny sperm facsimile is microscopic, and here you have it influencing and affecting somebody weighing maybe 150 or 200 pounds. In other words, this facsimile doesn't care whether it's large or small. It is related to the organism, so it fits itself very nicely over the organism.

And, really, the only way you can be wrong in the physical universe is to fail to estimate an effort. It's as simple as that If you walk over and pick up your hat, you estimate the amount of effort which you will have to apply to overcome the gravity and air resistance on your hat, the amount of grip that you will have to put on the hat to create enough friction or enough support in order to hold die hat. Simultaneously you are putting forth continuousEy the effort at keeping yourself in balance in the physical universe. That's all there is to it. Very simple. But you see that you could do many of these actions, and therefore it'd start looking very complex.

Now, to some that is an oblique proof. But there is a better one. The cell does not contain the energy; it does not store energy. All the cells of the body renew themselves about every seven years. The longest it takes a cell to renew itself and change utterly is seven years. You have a complete new body every seven years.

How can you he wrong? You reach over and start to pick up the hat, and you pick up the hat as though it weighed a ton and it only weighs two ounces. Naturally, you'd sort of go off balance and so on. That is being wrong. Or if you go over to pick up the hat and you've estimated that it weighs two ounces and this hat has a brick in it, you start to pick it up and it actually weighs several pounds, you'll get the sensation of being wrong.

If you have ever seen a preclear go into a convulsion or become active, you can understand the force and fury that is evidently contained in a facsimile. If you add this up in terms of ergs of energy and you add the amount of insulation necessary to store this much energy in a condenser so that you could release it, you'll find you're up against a physical universe impossibility.

If you go to open a drawer, you estimate the amount of effort which your fingers have to exert on the knobs of the drawer in order to create sufficient friction and how much grip you have to - and then how much pull you have to exert to open this drawer. And if you do it correctly, you don't really pay much attention to it because the drawer opens. But supposing it sticks. What happens on a sticking drawer? You keep juggling it, and you juggle it harder and you juggle it harder and if it's still sticking and it won't open, you get quite angry about it and suddenly you - well, you get sort of the idea you don't want anything to do with that drawer; you're kind of scared of it. But you may monkey around with it a little bit more, and then you'll say, "I don't want anything in it anyway!" - which you do.

You see, it just doesn't store that energy. We know of no condenser or condenser arrangement which will store energy to this degree. And actually, if as much energy was stored in a cell as that cell is capable of releasing in terms of a facsimile, you would have these cells shortcircuiting.

Now, the second we recognize this we have the Tone Scale - the Tone Scale extrapolated out of effort. And what is the Tone Scale, but the range of emotion. The Tone Scale goes in harmonics of movement, and that is all. It's a very simple device by which a person's ability to estimate effort is measured. That's his reason. That's a direct measurement of his reason. His ability to handle effort, of course, is an index to his emotion. So quite commonly we assign emotion to this Tone Scale, and it's a gradient scale of emotion. But that is the derivation of the Tone Scale. And you've had this happen to you and you've seen other people do this, and so we get the ranges of the Tone Scale.

It's very interesting that you can pull a large number of analogies, saying the cell is charged up with energy, and the engram, the facsimile, the memory, is in the cell. But if you take the ordinary perceptions of a human being and multiply and subtract them as to how many perceptions he has, with something on the order of one thousand memories per protein molecule - one thousand recordings per protein molecule - and there's 10 to the 21st binary digits of neurons made of these molecules, you will see immediately that a person has insufficient memory to last him three months. You can't remember three months back, if there is a cellular postulate.

Supposing you were very, very happy and excited and exhilarated, and you were going in there and you were going to get out that phone book - my drawer that holds the phone book sticks, by the way. You're quite cheerful about this thing and you're really exhilarated and you're going to get out that phone book and look up that number, and the drawer sticks. Well, you're still enthusiastic, so you pull on it again. And you're still not willing to pay much attention to it, so you yank it some more, and it's not bothering you too much, but it's bothering you enough so that you're about 4.0 by this time. And then the idea starts to sort of fade away and you start to concentrate upon this drawer. And the idea and the drawer - the level where the fading of the exhilaration of the idea, and the attention shifting to the drawer, is boredom. There is a point there of motion which would be the equivalent of boredom on the Tone Scale.

So, we take this life static and we see that if it is regarded as a facsimile of physical universe, the problems resolve. If you regard these energy impulses which you see in memory as charges, actual electrical charges, something of the sort, you're up against so many imponderables so quickly that there is no solution for it,

Now you start to get antagonistic toward the drawer, then you'll get angry at the drawer, and then you could be afraid of the drawer, and you could actually be in grief. Have you ever seen anybody cry when they couldn't get something done? And then at the last resort they say, "Well, I didn't want it anyway." That's apathy.

Another proof, which would not much be accepted as proof until a person had subjective reality on it or had seen the matter registered on a psychometer, is the fact that memory extends earlier than a lifetime. In other words, it extends into an earlier life. And this is too common a phenomenon in Scientology - and was in Dianetics so often observed - that an individual, of course, may neglect this fact on everything but what's happening to his body. How did his body get that way? How did the body build itself?

That is extrapolation of the Tone Scale. The Tone Scale extrapolates in other fashions. You take a little boy, and the little boy comes in and he tells you he wants a nickel, And he'll tell you very cheerfully he wants a nickel. And then the next thing he says to you, if you won't give him the nickel - well, he's not quite sure for a moment that he wants the nickel; that's as he passes the boredom stage. And then he gets a little antagonistic: "What's the idea of not giving me the nickel?" And you still don't give him the nickel, and he says, "Roarrr!" and you're liable to get quite a tantrum on your hands. And then he'll sort of get scared if you still don't give him the nickel. And then he'll cry if you don't give him the nickel.

And we find biology sitting out on a limb unable to explain how any pattern or instinct is carried through, unless we include an earlier existence. As soon as we include this earlier chain of incidents, facsimiles - in other words, a blueprint to build by ... Then, you just sort of "happen" by the grace of God and laws that not even a good biologist, if he stopped and thought for a moment, could accept. Nobody can accept this postulate that all of a sudden from just nowhere, sort of, you have this little sperm and t,vum, and all of a sudden, boom! it grows up and every time this species reproduces, you get the same style of body. Well, he has no explanation.

By the way, as he passes fear, he will lie to you, Oh, he'll tell almost anything in order to get the nickel, and propitiate you, and he's - usually some reason he wanted the nickel in order to buy you something-propitiation, which is at the level of I.1.

The theta-line explanation is not only demonstrable, it happens to be very simple and it happens to be very logical. Quite in addition to that, an individual would find it very, very difficult to explain form and shape without including the experience of death. The experience of death is terribly valuable, and you can be very certain that life in its economical way would not neglect to utilize all the experience it could utilize. And to say that everyone ceases to be on the genetic line at the moment of procreation - which is to say, twenty-one to twenty-five - is an incredible thing, and that is what a biologist supposes or a cytologist supposes.

You go down the line and you strike his grief, he'll cry. And then if he passes that point and doesn't succeed, he won't take the nickel from you. He says he doesn't want the nickel, he doesn't want anything to do with the nickel. This is negation. You can watch this. But this is the Tone Scale in action. Now, that is emotion.

He supposes that an individual is born, grows to the age of twentyone, twenty-two, something like that, and then he is lost as experience thereafter because, you see, he has reproduced himself and you have the body going along the next line. And it just doesn't make sense because obviously everybody, if you - the only experience the body would have, then, would be the experience of youth. So you'd all be young. It's kind of obvious. You couldn't ever get old if that was the way it was, because there would be no recorded memory of it. And you see how tenaciously the body holds on to these facsimiles.

Now, up above this, what is it? It's the intention to exert effort. The intention to exert effort bridges into the body by emotion. In other words, the physical-mental bridge is emotion. Motion is actually motion. Emotion is motion. You see, your intention in the handling of MEST objects produces - and also MEST situations - produces an emotion. Your ability to control motion is a direct index of your emotion.

This logic may not appear to you to be completely sound, but the reason it is not completely sound is because I'm comparing it to logic which is not sound. That's fairly obvious.

Now, there's another test on this. The intention and the effort bring about this Tone Scale - and do you know that people on the Tone Scale handle things in a repeating cycle? There are harmonics on this Tone Scale.

Now, in other words, this static of life is demonstrably - very demonstrably - a real static, and there's never been any real static found before. And the mathematician talks a lot about a zero or an infinity. The other sciences talk about statics. Physics is very fond of talking about statics. Oh, wonderful - you never saw such a live static in your life as a physics static. They say, "Well, this ball - static. That's a static." Yeah! That ball has electrons, protrons, neutrons, atoms, molecules, all in motion within it; and just as it sits there, as being part of this galaxy, has some eight hundred different motions. That's in addition to its atomic motions. That's not a static. Life is really a static.

But let's take from 2.0 on the Tone Scale down to 0.0, and we find out very easily there, that motion is a direct index of emotion. Why? Because of this estimation of effort. So that motion - what does a person do with motion? At 2.0 he sort of bats it back; that's antagonism. Marowh! You say something to him, he'll snap back at you. If you threw something to him, he'd bat it back at you; he'd slap it rather angrily.

A static would be something which was zero, which was infinity, which was zero, which was infinity. Either one.

Motion - as he goes down to 1.5, he will hold on. Anger - he will hold on, no matter how loudly he's roaring; he's getting tense. If you throw motion at him at that moment, he will hold that motion. He won't let it very far in, but he won't let it out. There's where you get your arthritic diseases - I mean your depository ills, like arthritis.

& (banging sounds)

Now, when you come down the Tone Scale a little bit further, the person will let the motion go slightly by and sort of pretend it didn't. What he's doing with regard to the motion, actually, is sort of hoping that it won't hurt him. And his reaction to it is to sort of let it go by. Therefore you have covert action.

& male voice: Dale Carnegie

Now, in grief, an individual will take this motion, and a person in grief is sort of molded by the motion. That is to say, any motion that hits this person will mold him. If a person is in grief, you notice they're pretty limp. They will stay- the way you put them. The way they receive motion, then, is just in a forming state.

& another male voice: Yeah

And when you get them into apathy the motion goes through them. They will not get out of the way; they will knock aside on it. It will sort of go through them.

& (other comments from the class - difficult to make out)

So that you can actually take a preclear and test him in this fashion: If his hand is put on the table in front of him, you come over and you hit his hand. If he's in antagonism, he'll immediately flick your hand away. If he is in anger as a chronic tone, you slap at his hand and you'll see him tighten his hand - because people can be this way all their lives through one of these tone bands, you see? Slap his hand, he'll tighten it up. Fear: You slap his hand, he'll take his hand aside, and then when you're not looking he will put his hand back. Covert action.

& Great stuff. I hope he left one or two alive, I would hate to see that cult die out. That's what's known as the low tone scale cult.

Now, as far as grief is concerned, if he's down in the grief level, you can take his fingers and pull them together and his fingers will stay pulled together. And as far as apathy is concerned, you can just move straight through his hand. And his hand will more or less - not, as in grief, stay where you put it - your hand will move through his hand, and then his hand will flop afterwards. That's apathy.

& Dale Carnegie's postulators will be hollering next door until 11. It is recording. We can move next door one door down. Each student pick up his chair and walk.

This harmonic goes as well from 2,0 to 4.0. You get the same motion reactions from 2,0 to 4.0; you get them on up the Tone Scale in that repeating cycle.

[R&D - Noise coming from an adjacent room disturbs the lecture. The course takes a break to move to another room, and LRH resumes the lecture in the new location.]

Now, the higher levels of the Tone Scale of course are handling motion with more and more resilience. There's more return. A person comes back quicker into it. Actually there's not an awful lot of difference between 3.0 in the handling of motion and l,5 - not a lot of difference. A person has a tendency at 3.0 to be rather - a little bit conservative and to sort of hold on to things. That's conservatism. All right, so much for that. This Tone Scale is easy to understand.

The reason this is important for you to know, if you think about it for a moment, explains quite a few things to you.

But above this we have intention. And when we get down to who are you, you are you. And your state of beingness is what establishes and guides you, and so we have self-determinism. It goes to the extent that if you make a postulate, you will be held by that postulate. You will hold yourself to this postulate. You cause you. But after you've caused you, at any moment you are then an effect of your own cause. You say, "I am hungry," and even if you're not - if you're really causing this - you can then become hungry.

It tells you that what you are processing are mirror images of the physical universe, and as long as you process these images of the physical universe, you're on very safe, solid ground and you don't have to worry about anything outside this sphere.

First you're cause and you say, "I am hungry," and then you become effect a moment or so later and you're hungry.

It also tells you, immediately, what language is. That seems to be a little bit irrelevant right there, but it's not. Language is a mirror image of actions or states of being or states of not being or motionlessnesses in the physical universe. And language is very precise, but in order to communicate from thee to me through the physical universe or me to thee, we're going through the physical universe. [marking on blackboard] You see? So that you could have "I" here and "I" here and we're communicating from here to here, and this is the physical universe, you see?

Or you say, "I am full, and even if you aren't, you can actually produce the sensation to yourself of being full.

Now, there's no reason why "I" can't communicate to "I" straight across without going through the physical universe. Now why is this?

A person is as healthy and sane as he is self-determined. Self determinism should be very free. The environment should not affect an individual unless he expressly desires it to affect him. Stimulus-response is very low on the Tone Scale - it's around l.l - very low. The idea that because you see something in the environment it's going to affect you, gives you some sort of an idea of the Tone Scale of the people I was working with in the first book. The first book is, to a large degree, a stimulus-response dissertation. And if you want to know how stimulus-response works, you can study it in the first book. That's stimulus-response, and it's very, very sharp the way this works.

Well, you see theta doesn't have space or time. And therefore it's very simple: theta can just as well be in Milwaukee as Paris, simultaneously. And the only reason why you are this size conceptually and not the size of the galaxy conceptually is because you find it handier to conceive yourselves to be this size. And you're actually looking at a piece of the physical universe - you, your body. But as far as your mind is concerned, there is no reason why it can't only stretch through this galaxy but could go through all the island universes. You see how that could be?

Now, working with processes which pick one up out of that level faster, you don't have to work with this low-level process. Stimulus-response is an unhealthy circumstance whereby the individual is affected willy-nilly and without choice by his environment.

There is no limit, then, on how wide a mind can expand or how small it can contract, because it's not size and it's not time or space. Also, there is no reason why I can't think something today and have you pick it up six months ago.

Self-determinism goes up to enormous heights. And it doesn't mean that a person becomes completely indifferent and detached. He can become very, very intimate with existence because he dares to be, at a high level of self-determinism, A person is as sane as he is self-determined.

Male voice: Right.

Now that should be fairly simple. It comes to this degree: Do you know that nobody can be sick unless he has desired to be sick at some time or other? That's very fascinating.

Right. Now, this is a conducted experiment and has baffled many people because they will send - like Rhine's work. He is occasionally baffled by this on what he calls "prediction." Well, there's no reason why you can't read the next card to the next card, to the next card, to the next card, to the next card - because, you see, there is no time involved. There is no reason why you can't read future, because there's no time involved in thought. You see? But just for your own sense of orderliness, you've actually trained yourself to read present. You read present. And you've gotten yourselves fixed up so that you're present and this is it, and we've agreed that this is the way we should think and therefore we can communicate if we think this way.

You say to somebody, why, you say, "Nobody can do this I never wished I was sick - not in my whole life."

But as far as all this phenomena of reading is concerned, the second that you realize what life as a static means, it'll show you immediately that size and time have nothing to do with it. There is no reason why you can't rethink a thought, actually, which you thought a long, long time ago. And there's no reason why you can't think a thought which could actually be impinged upon the Roman Empire a long, long time ago. But the Roman Empire can't change. You can think that thought at the Roman Empire, but it's already gone by on the time stream, So the physical universe is marching forward rather onerously and regularly and consistently on this time span, and it goes along on the time span. And so the time span goes by, and we have elected to elect a point on the time span as "now" and we agree it's "now" and so we can all live in it.

And you can always throw him this little curve and it usually throws him, if you get that reaction. You say, "Did you ever try to keep from going to school?"

But every once in a while you will find a preclear who won't do that and it becomes very puzzling - it becomes very puzzling. Every once in a while you will find a preclear who insists on running futures. There's no reason he can't run futures because he's running in theta, not on a time span. So separate the two things: the MEST universe, which has time and space, [tapping on blackboard] and the mind, which is no time and space, So there's no reason why your mind can't go anyplace and do anything it pleases, but we have elected to have the mind effect this moment of the time passage of the physical universe. So we effect this moment and we continue to effect continuous moments so that we get a coordinated action. Otherwise, we'd never be able to do anything in terms of doing anything with this physical universe. Of course, if you're not interested in the conquest of the physical universe, you can do something else with your mind.

And he says, "Oh, that. Well, yes, I pretended I was sick a few times then,"

(The R&D includes the following footnote about Rhine: Joseph Banks Rhine (1895-1980), American psychologist. As head of the laboratory of parapsychology at Duke University, in Durham, North Carolina, he investigated extrasensory perception (ESP) and tried to find scientific explanations for "supernatural" occurrences, e.g., telepathy, etc. His ESP tests were done using a special set of 25 black-and-white cards the size of playing cards, 5 of which were marked with stars, 5 with squares, 5 with circles, 5 with wavy lines and 5 with crosses. The person being tested wrote down the sequence of the cards as he expected them to come up, then the cards were shuffled and turned face up, one by one. By the laws of probability, a person would have named 5 out of 25 right; if a person did consistently better than this, he or she was said to have extrasensory perception.)

"Well, let's remember one of those times." And we find out that he's using this same mechanism to keep from going to work, years later. Only by this time it's developed into what they call a chronic whatever-it-is. Such a thing as an allergy can develop in this fashion. The Little boy is forced to eat something and he says, "I don't like it." Still they insist he eats it, so he says, "It makes me sick." And he says this very emphatically and he argues with it and he loses the argument. Twenty years later you pick him up and you find out very mysteriously that corn makes him sick. Now why should corn make him sick? Well, he said so. He's boss. So he said so, so now it's got to make him sick, because if a person doesn't obey his own postulates he is wrong. The second he doesn't do what his postulate said, then he proves that he is wrong.

Now, perhaps some of you, in looking at this "Life is a static," have not appreciated how workable this theory is and how many things it embraces - how many things it brings into account which were way out in the blue. You have a very, very neat package there with which you can work, And the things which you find in the facsimiles of a person who has existed in the physical universe are the things which exist in the physical universe - their images - and those are the things you process. So there's nothing very strange to process about it.

And it's an odd thing about rightness and wrongness, but the - as wrong as you can get, of course, is dead. And if you get completely wrong, you're dead. So wrongness is a measure of level on the Tone Scale again. And when a person gets down around 2,5, 2,0, 1,5, 1,0, believe me, he can't afford to be wrong! Being wrong just once will finish him - boom!

Now, you would not stand much of a chance going out here and taking a cloth and erasing a tree. That would be hard to do. You could rub on this tree for quite a while and you wouldn't erase this tree. But if you look at the tree or get hit by the tree, you can take the facsimile so received and you can rub it out. Very, very simple. That's why you can change a facsimile with such ease and change the physical universe with such ardure.

And yet he's at a level where he's forcing himself to be wrong. And he's in a terrible chaotic state. Below 2.0 a person is more MEST universe than he is - he's more controlled by the MEST universe than he is by himself.

Now, the facsimile - because you are operating it, and for no other reason - can affect your body and the physical universe. But what can you do with this facsimile? This facsimile you can make large or you can make small, because large and small - that's physical universe, isn't it? And the facsimile doesn't have any size, so it's just your concept of how big it is. You would be surprised at the variability of people's recalls in terms of size. Some people see men and other people see MEN. You can do that very easily.

And so you find that at very low levels on the Tone Scale people worry madly about their own postulates - the second they begin to know about postulates. Then they'll start worrying about postulates and they'll go back and they'll pick up their own postulates. And then they get afraid to make postulates and so on because they can't afford to be wrong.

Now you should recognize, then, what we're processing. It's just a static which we can take out of or put into, with great ease, mirror images of the physical universe. Whatever we find in the physical universe we can process out of a facsimile. A facsimile, you see, is just a - and again, we have to use a physical universe term solely because language travels through the physical universe - we use "a piece of theta." Of'course, how can you say "a piece of"? And yet it is a piece of theta, and we engrave on that, energy, action and so forth, and file it. A very self-determined action.

That is why invalidation of a low-level preclear can be almost fatal - because you tell him he's wrong, invalidate him. You say, "Something is wrong about what you remembered," and he just can't stand that strain.

You, because you're handling it, can then take this and impinge it on yourself and do something with the physical universe.

Now, you can take somebody way up the Tone Scale and you can say, "You're wrong," and you can bring out mathematics, you can bring out Bowditch, you can bring out anything you want to bring out and demonstrate to him conclusively and utterly and forcefully and with harsh words that he is awful wrong. And he will look at it and he'll say, "Yep, I guess I was. What did we have to eat tonight for dinner?" he says, "Let's have some of that." I mean, that's about as much effect as it is. He can afford to be wrong.

And this is poltergeist, when you don't use it inside yourself or on yourself - when you start using it somewhere else. And if you want to know the complete ramifications of the poltergeist phenomena whereby an individual can move matter at some distance from him or do something with matter, it's merely a development of these rudiments. I have seen it done, by the way. And occasionally you have, too, but you haven't quite noticed what you noticed about it. It's fascinating.

It's something like - a person's position on the Tone Scale is something like working with a bank account and not working with a bank account. You have a nice cushion of $100,000 in the bank. Well, you see, you can afford to make a mistake. That $100,000 represents a lot of survival in terms of years and lots of MEST and lots of service and so on. So you've got $100,000 there worth of survival, and you could be wrong; you could make two or three $10,000 deals that would go very wrong. You'd lose these $10,000 deals and you'd be all right.

By the way, about eight priests were having a wonderful time with a little boy in the East who had the poltergeist down pat. He would lie down on a rug and the rug would shoot across the room, under the bed, under chairs, out into the hall - wham! wham! And they were running around after him exorcizing the demons. This, by the way, was just a year and a half ago and it was making the newspapers all over the place. The reporters would come in and take a look at this little boy shooting this carpet all over the place, and they didn't quite know what to make of it. Well, actually, it was very simple. It was an individual who had become so detached from himself as to set up circuitry which moved himself and moved other objects. And the object he had elected to move was a carpet.

But let's suppose you're living an existence with - like me - without a penny in the bank, and let's make a $20 error - nerryow! That's awful wrong. So, very materialistically, we could draw the Tone Scale in terms of money.

Now, you don't often specialize in that, mostly because you - people think it's peculiar. That's the main reason. The best reason why these manifestations don't occur often is because of stage fright. (laughter)

Of course, I should amend that immediately and tell you that as you go up the Tone Scale, there's another law in operation. It is crudely expressed, hut you just can't throw very much theta around without MEST moving in under it. MEST sort of has an affinity for theta, and you throw much good theta around and the MEST actually moves under it. And the person with the $109,000 at 0.5 wouldn't have anywhere near the henefit of that $100,000 as a person at 8.0 would get out of fifty cents.

Now there's hardly anyone present who doesn't occasionally have a little tremble when they realize that somebody in the society is looking at them and they might be doing something peculiar, such as walk down into this - a fancy restaurant in a bathrobe. Well, people would think that was strange or odd. And so it'd be like that if, instead of reaching for an ashtray, you developed the technique of just snaking them to yourself. (laughter)

A person at 8.0 could probably walk out on the street without a cent in his jeans and walk dlown the block and find out that he'd - two hours later and three blocks later that he'd had a wonderful dinner, that he's attended a party and that somebody was going to give him a ride in a nice car.

Another thing is, the individual doesn't trust himself with that much power because he has distrusted others with it so often, I'm not trying to teach you metaphysics or mysticism; these aren't in that field. They happen to lie, right now, just in this field of static and the physical universe. And after you get up the line a ways, you'll be amazed what you can do - without much trying. You were very thoroughly educated in it once. Of course, anybody listening to me at this moment probably thinks that I am pulling a longbow, but actually I'm not. There isn't much to this. There isn't any reason why you can't detach yourself or part of yourself as a personality and do all sorts of remarkable things.

You get up the Tone Scale very high and you get into a situation where - well, who owns the physical universe? So what? I mean, so - it doesn't matter. As far as cushions are concerned, why, the MEST moves in under, that's all. So you see, I'm not being materialistic about it. I'm just giving that as an illustration.

In the first book it's mentioned that people talking to other people seem to fit in the right parts of the engram as they talk back and forth. That's mentioned in the first book. Well, it's worse than that. A demon circuit will actually go around and influence people against you. It'll actually walk out and influence them - "for your own good," of course, or some such thing.

How much future do you have? Well, oddly enough, the Tone Scale itself is a measure of future. It's also a measure of the amount of effort you can dare expend and the amount of emotion which you can absorb or emanate.

So that if somebody is afraid of you, they keep on being afraid of you - you've noticed these manifestations; all I'm doing is commenting on sub-manifestations - somebody's afraid of you, afraid of you, afraid of you and they keep doing things, evidently, around you, that eventually you give them something to be afraid of.

Here we have a problem in future. The higher you are up on the Tone Scale, the longer you're going to live in a life span; that's all there is to it. The Tone Scale drawing in Book One is drawn exactly on that predicate - that survival can be graphed. A potential survival is the height on the scale against time, which is the length. And you have it graphed right there. And the higher you get up this Tone Scale, the better potential you have.

Have you ever sort of noticed this? You're afraid of something and it seems to become more powerful. This isn't just validation. This is the fact that you actually can take your fear and you'll fix it up to justify the fact that you're afraid. And how will you justify it up? Influence somebody else. Now, you can influence them in a number of ways, But we haven't stepped out of the physical universe and we haven't stepped out of the concept of the static.

Where do you find the accident-prone? He's down below 2.0. He's trying to kill himself and take a few more along with him. And it's a weird fact, but there are people who just sort of walk down the street, and cars run into telephone poles and linemen fall off of lines and ...

I'm not asking you to swallow anything very hard. Wait till you're processed a ways and you'll find out that a lot of these things are automatic. And you'll find out you'll be reaching out to stop yourself from doing some of them - pulling ashtrays at yourself or something.

I studied this one time in the National Casualty figures, and found they had some fascinating evidence on it. That one fellow had never done a single thing wrong, he had never broken a single traffic rule, he drove very circumspectly and do you know that in a space of three months seven people had died in his immediate vicinity? He was driving along, parked for a stoplight - perfectly legal stop for this stoplight. A person comes up driving like mad in the rear of him, runs into the rear of him, gets killed. Bang! Didn't hurt him any. Death sort of followed this fellow around in this fashion.

Axiom two, here, demonstrates again the difficulty of language. At least a portion of the static is impinged upon the physical universe. A portion of the static. It's a piece of the static. There can't be a piece of something that has no time or space. But this infers, this infers that maybe you, as a life, do not have wholly and completely the mission of being in the physical universe only. It says - this makes allowances for the fact there might be other universes. I don't say there are; I just said make allowances for it.

And 1 knew a girl once that every time she would ride in the car there'd be more accidents! And do you know that I had gone along for just years and I'd never even seen an accident. She tried to explain this to me as being very observant; she was much more observant than I was.

Maybe they're a universe that have gaweuup, pah and sta instead of matter, energy, space and time. And if so, it's gaweuup, whatever I said - whatever I said there, that are impinged on the facsimile. And if you get into this other universe, process out those out of the facsimile. So you can be an auditor in many universes if you want to - if there are many universes.

Well, this was not really - to be taken into account, because the accidents we saw were usually blood spattered all over the wreck immediately across the road, and I don't think I would have missed them if they'd happened in my vicinity.

Now, whenever we think of this static in the physical universe and we say it has a mission in this physical universe, the one thing which seems to be demonstrable in all of its activities is survival. But this survival is an intent. It intends this to survive. Now, that's important - it intends things to survive - because it can't do anything else but survive. There is no question about the survival of theta. It has no time, it has no space. How can it do anything else but survive? It can't erode or corrode or blow away. You can't get up to its capacitance; you can't fill it up with too many memories or study too hard to occupy your thoughts and mind too solidly, because there's no capacity. There is neither zero capacity nor an infinity of capacity - it's just, there's capacity - unlimited. So you see again what happens when we use this concept of life as a true static.

So there is something more operating here, where you get into the Tone Scale, than immediately meets the eye. As one goes up the Tone Scale he has potential survival. Therefore, he can afford to lay out more future estimates of effort, he can afford to indulge in more emotion, he can afford to enjoy things. He has a future to spend. In the same way, a person low on the Tone Scale thinks wholly of the past, a person up just a little higher on the Tone Scale will think, at best, occasionally of the present, and a person who is very high on the Tone Scale thinks only in terms of futures.

Now when we say "survival" we mean the intent of survival and we mean it for such things as carbon-monoxide motors running at 98.6 (low-heat engines, they are) commonly called bodies. Now, these very, very solid, common affairs are intended to survive. You intend for that to survive, because that is one way of manipulating the physical universe, via the medium of a body. It's handier, easy to do; it's accepted; people approve of it. And so there's nothing much to it; you just influence the physical universe with a body, and you have to do with all of these other bodies that are around you.

Very interesting various combinations, but past, present and future are the three criteria of psychotic, neurotic and very sane. You want to get an immediate test for these three things: Does this person dwell most upon the past and worry and maunder round about the past? If he does, pretty bad. If this person deals - is just barely able to cope with the present, not too well off. But if he can deal with future and plan into the future, he's pretty well off. His self-confidence, his self-determinism, are the same measure, in other words; and as he goes up the Tone Scale he has more and more self-determinism, he has more and more self-confidence, he has more and more future that he can lay out and expend, and more and more certainty and surety that his future will come about the way he planned it.

Now, the remaining parts of the universe are described in the dynamics - the eight dynamics - and one right after the other, these eight dynamics form up the portions or entities or things which you want to survive. So that every organism natively has an intention of what we might call "pan-survival" across the eight dynamics.

Now, there we have this Tone Scale, we have this estimation of effort. And we notice something else now: that at the bottom of this scale we have mostly concern with effort. Very low on the scale we have concern with effort to such a degree that a person is always tired - always tired; can't even think of estimating an effort. That's what tiredness is.

"Good" is then determined as what determines survival along the greatest number of dynamics. That's very important, because it gives you what an optimum solution is. And you can actually sit down and figure out a problem, and you'll find out that you're counting up the number who will be benefited by this answer, the number that will be benefited by that answer, in the time which is given to you to solve the problem and put it into action. If you do this, it will tell you what the best solution is.

And as you come up the scale a little bit further, the only effort that a person could estimate would be something which was certain not to be opposed, so that any effort he estimates has to sidestep real or imagined physical universe obstacles. That's covertness, at I.I on the Tone Scale. Get up the Tone Scale at 1.5, the kind of effort he estimates is the estimation of destructive efforts.

So again, we have, out of survival, greatest good for the greatest number of dynamics; we have, also, optimum solution, and we go right into how we can most perfectly approach reasoning. That's quite important.

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

Reason, then, is the combination of thoughts into the resolution of problems relating to the survival of entities in the physical universe in which you are interested. That's modified to some degree by viewpoint, but not modified to the extent of declaring war. That would be very bad because it cuts down the survival of an entire nation, as well as your own. If you don't think war cuts down survival, look at the economic status of any nation after it has completed a long war and you will find, rapidly, that it has inhibited its own survival, it has come down the Tone Scale, it has inhibited its own freedom.

The higher levels of the Tone Scale, we get into motion - emotion - and so we have emotional responses, and in this band we have considerable attention to the emotional reaction on the aesthetics. For instance, a person hears music: the music doesn't draw pictures for him or give him colors or something of the sort, the music affects him emotionally, It doesn't particularly stimulate thought, it affects him emotionally.

We're suffering right now for having gone into a psychotic rage in 1941. And we suffered that psychotic rage in '41 because of another psychotic rage in 1917. Any time a nation goes to war, means that it has not accepted its responsibility - which is high up the Tone Scale - and it has not acted for the greatest good for the greatest number of people, which is, after all, the definition of democracy. So democracy is a fairly solid form of government, because the greatest good for the greatest number is expanded to mean, in a broader sense in Scientology, the greatest good for the greatest number of dynamics.

Now, as he goes up the band, his emotion level starts to fade out into thought - intentions and thought. Now, thought gets more and more and more embracive and esoteric as you go up the thing, until a person's imagination is almost completely free. He can do anything with this.

And the dynamics, of course, are: one is self; and two is progeny and the act of sex; three, groups; four, mankind; five, life - including vegetable life...

If you notice, people low on the Tone Scale are very frightened of imagination. That's because it can be confused with delusion and hallucination. That is why we tell our little kids they mustn't imagine so many things - of course eve don't, but a lot of people do. Because imagination can be confused with hallucination or delusion.

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Actually, hallucination and delusion are very specific things. If you wanted to call them imagination at all, you would say a person imagining and not knowing he was imagining would be a person who was hallucinating, but a person who was imagining who knew he was imagining would be creating up the line.

..five is life; six is the MEST universe itself; seven would have something to do with the survival and predominance of theta - but we're moving out far when we get there; and then we run in another dynamic which we call an infinity dynamic. That's sort of a catchall, or it could be the dynamic of the Creator, when and if found.

Of course, it's supposed to be a very bad thing to sit around and imagine and do nothing but imagine and daydream. And by the way, people who are doing that aren't doing, really, much imagining. What they're doing is a playoff of an incident they're stuck in, and they're trying to resolve the incident. And you get imaginative therapy, so that you can ask preclears to imagine what sort of an incident is worrying them, and they will give you a whole run of it; and make them run it a few times and you may get the real incident to turn up.

Now, evidently, these things are aberrative when broken, because you start to process somebody who - with grave religious breaks and so forth, you'll find they're in pretty bad shape. There's something to do with this.

This branches out and has been superficially used in terms of play therapy, or psychodrama, where a person is made to imagine these various factors. Lack of interpretation is the only reason why those therapies did not succeed. They didn't succeed, not a great deal.

Therefore, you have reason moving in: the greatest good for the greatest number of dynamics in any solution. And how can you tell how aberrated a preclear is? It's where is he letting a dynamic succumb? Where is he letting a dynamic succumb? Because that's bad reason. And this, by the way, bears out very easily and beautifully. It's so simple.

But as you go up along the level of thought, you would get up to the fourteen buttons. You'd know, you'd be cause and so forth. The trouble is, you wouldn't be in very much action way up there. Because you get at 20.0 - you consider 20.0 more or less the optimum, a person's mixture of thought and action - they're still active in the physical universe. Now, if you start to move above there, theoretically they're starting to do a separation.

If you talk to a preclear for a few minutes and start discussing right straight on up the dynamics - one, two, three, four, five, six, seven and eight - you will find where he is failing. Somebody who goes on a ferocious rage on this, or wants to destroy that and so forth, you can tell where he is on the Tone Scale. And people who don't want any of them to survive, you know where they are.

As a person goes down the Tone Scale they are doing a separation from MEST by trying to die. And they're going into it more and more and more and more solidly, and what's "MESTier" than a dead body? It's awfully MEST; used to be worth ninety-seven cents.

But it's the quality of his reason which you're measuring. And when we say tone, that again is the quality of reason. "How sane is he?" means "How well does he combine facsimiles?" as well as "How clear is he of facsimiles?" You're processing, then, a person up the line and they automatically recover their ability to reason. So these things are very, very basic, elemental; sometimes they're so elemental that perhaps you overlook them in processing. They're that simple. But they're that pervasive.

Now, as a person goes up the Tone Scale he starts to stretch out away from MEST more and more and more and more, and he'll actually get a cleavage to a point where he can do strange things with his body and it doesn't bother him. This is not particularly wonderful, by the way. It is awfully hard on a body to let it lie on spikes. Careless of one, too. And it's interesting, but not very productive of anything. But you take some of the very learned wise men, you don't find them in very much action. They're up too high. And they forget to eat and they forget to sleep and they forget to take care of this body at all, and one day the body sort of withers away, and somebody goes whooh! at it and it disappears. They've separated out. That doesn't mean they died, particularly.

Now, I talked to you before about the reducibility to motion of energy operating in space and time of the physical universe. And that's all that's there, by the way. It's just motion in space and time, energy combined into various forms.

Once in a while we hear of somebody taking his body out through the top, as we call the Tone Scale getting up to 40.0. That would be very interesting. The top happens to be a minus 273 degrees centigrade. And that's awfully cold for a body, since a pork chop freezes at minus 100, when pushed into liquid air or something that's minus 100. It freezes to a point where the slightest tap will cause it to fracture into millions of little slivers So it's very uncomfortable to get the body to a minus 270 degree centigrade, and I doubt anybody could. But what would you want a body for up there anyhow?

The life static, it says, is engaged in a conquest of the physical universe. It's demonstrably a good goal. Demonstrably a good goal because races which engage upon this seem to be quite sane, quite easy to get along with. They think well, they're purposeful and so on. And this would not only mean that they were pervading the material universe itself and carrying on with their goals and missions in the material universe, it would also mean that their theta was fairly unenturbulated.

That's just a little bit of razzle-dazzle I'm adding in here, but it's speculative on my part, because you start to run people too far up this Tone Scale and their body starts to get cold. You tell them, you tell anybody to sit still: if he sits still enough long enough, he'll get awfully cold. He'll also start to get counter-efforts, by the way, because he has slowed down to a point where counter-efforts can hit him. And he may start slowing daeun the Tone Scale, particularly if you tell him to sit there quietly and concentrate on a state of not-beingness. If you have somebtxly you don't like, ask them to do this as an experiment. Don't do it yourselves.

Again, "enturbulated," in terms of theta, we're speaking of motion. But nevertheless, the life static quite often presents the view of being enturbulated, mixed up, confused.

Now, there is an interesting manifestation, because if he'll sit there and concentrate on not being, of course he's taking his [tapping on blackboardl intentional line and he's coming from up here "to be," down to the bottom toward "not be." And if he thinks himself "not be" as an intention and you tell him to sit still with this intention, naturally he will start to get counter-efforts - which I will describe in a moment. And that is to say, old punches and thrusts and bumps against him will suddenly act against him again out of his engrams to such a degree that a medium can sit there and get kicked by them and slapped by them.

Now: A fundamental operation of theta in surviving is bringing order into the chaos of the physical universe. You see, the physical universe is actually chaos, but it's a chaos that follows certain orderly chaotic performances. You can predict what it's going to do.

And it used to be explained that an idle spirit was doing it. There is such a thing as an idle spirit, by the way, but it's mainly counter-efforts that are doing this I've seen a medium, by the way, get a black eye just like that, and I was very mystified at the time I saw her get this black eye. But since, I've wondered who was it gave her the black eye! I scent a scandal there somewhere.

And people will get the idea - and you should know this very well - people will get the idea that when they're looking at the physical universe and when they're looking at thought, they're one and the same thing. They don't differentiate. The idea is the same as a MEST object, a physical universe object. And there you get the literalness of some lowTone Scale people. They think words are MEST objects They think that when they see something, the memory of it, then, is as hard to handle as this thing they were looking at. They confuse the facsimile with the actuality of the physical universe.

When I said there was such a thing as an idle spirit, a demon circuit can do the most remarkable things - very, very remarkable. Thought is very remarkable. Anybody who tries to discount it and say that it's not, just hasn't watched it very much. And that is, by the way, the case with so many things in the world, People who discount things very often don't know much about them. And they haven't the knowledge, so they have to gain importance by discounting instead of knowing.

Now, when we say "chaos" we also get the state of some people: They will apparently take their facsimiles and mix them all up and pack them all together and do the strangest things with them. But they're actually not moving a facsimile into a facsimile; they're not actually doing this. What they're doing is taking some model of the physical universe which was very chaotic, and they're confused about its being it and memory being memory. And therefore all of their memory straightens out the second that you take the chaos and the unknowns out of thatt You don't have to park their facsimiles evenly along the time track and process each one. Thgr'll all straighten out the moment the selfdeterminism of the individual is extended to straightening them out.

Now, this state of beingness: If you tell a person to sit still and go up in this state of beingness, you're more likely to get them cold, They start up, up, up, up. They're being; they're going to be, they're going to be. Of course, unfortunately something else happens to them - they hit Facsimile One if they keep this up. All you have to do is postulate "Now I'm going to be," "Now I am going to know," "Now I am fully responsible," "Now I am cause," and you just concentrate on this for a while, and if you're lucky you stay sane for hours!

But you very often will find a preclear whose entire time track is a complete lump. He'll get this illusion sometime when he hits a grouper; evidently everything collapses. And there's also a "stretcher," but people often miss this one. The fellow seems to just go forever between these incidents; he's going on, on something that is very long. Why, he's stretched his theta. What he's done is parked his incidents on a time track and he's assigned this time track, for his notation's sake, to orderly positions. And it's a very interesting mechanism for him to do this, but it's not at all necessary because, you see, there's no stretching or putting the facsimiles anyplace.

I covered this last November and nobody took much of a word of warning on it; and some terrifically interesting results have happened though. And some actually very worthwhile data have turned up in the form of the fact that people can evidently stay this way for days, maybe even weeks, on a "I know, I am, I be" - way up. And if they could only go to a quiet place that would be relatively unrestimulative, they might even then be able to maintain that state continually.

As far as handling these facsimiles is concerned, the individual who is mostly MEST force, low Tone Scale, who is very badly mixed up with the physical universe, is being beaten back by the physical universe, is losing, his facsimiles all demonstrate failure and defeat to him - this individual contains, apparently, more of the manifestations of chaos. So that as you go down the Tone Scale the individual is more and more mixed up, his facsimiles seem to be more and more scrambled. All you'd have to do is bring him up the Tone Scale and he would unscramble his facsimiles. Quite important for you to realize that: that you can bring him up the Tone Scale and his track straightens out and his facsimiles straighten out and everything straightens out.

The only liability that inhibits this is Facsimile One. Just try and say you're going to be and you're going to know, and so on, and you ask two preclears out of three on a psychogalvanometer "What would happen if you knew?" and that needle will go bong! Oh no, they don't want to know. "What would happen if you really were?" Bong! You'll get a needle drop. Very fascinating. They don't dare know, they don't dare be. State of beingness is down.

It's not just, then, dependent upon the location of one incident. It may be you can change a person's point of view educationally to such a degree that they do an enormous leap up the Tone Scale. You could do this, theoretically. Sometimes a person will remember, straightwire, one incident, and go up the Tone Scale two or three points, just bing! You've seen this. Very interesting. So it isn't how much charge you get off a case - that's slang. It isn't how much charge you get off the case, it's how high the tone goes.

So that you could concentrate a person out up through the top of the stack. I've watched these operations, by the way, in various studies, and I often wondered why they didn't succeed to the degree that they should have succeeded. And it was actually because they didn't succeed when they theoretically should have succeeded that made one begin to suspect something and look around for what turned out to be Facsimile One.

If you were to take off every incident of grief or terror from the entire life span of an individual, you would be processing him for approximately as long as he'd lived. And who knows, that might be a million or a billion years. That's a lot. So, one incident with (quote) "charge" on it - tears, grief, misemotion of some sort - processed off a else, may not be as beneficial as a new computation for the case. He suddenly recognizes the computation, he goes up Tone Scale.

Now, all of this Tone Scale, then, is a gradient scale of attitudes, of emotion, so forth, and it's a method of graphing personalities, but it's also a method of processing.

On the other hand, I know of no faster way of bringing up the person, in this lifetime, up into higher levels of the Tone Scale than processing out one of these secondaries: an incident containing misemotion like a death or a loss - a severe loss.

You will notice there is a counter-effort band. And this countereffort band is down there a little bit above 2.0 - about 2.2 - down to about 0.6 or somewhere in there. And in that band a person feels counter-efforts.

Now, so you see, there are various ways of approaching this problem: One would be through better reasoning. Another one would be through a better concept - that is, a new idea. Another one would be through loss of aberrative incidents. And actually, when you don't get all three you aren't getting results.

Now what is a counter-effort? Any time you start moving and something stops you, the thing that stops you has exerted against you a counter-effort - an effort counter to your effort to move. And when you are trying to remain in a state of rest and something tries to put you into motion, that something that tries to put you into motion is a counter-effort. And when you are trying to change direction or velocity, anything which prevents you from making that change or seeks to prevent you from making such a change is a counter-effort.

If you take out an aberrative incident and it immediately produces a better concept of existence and produces at the same time better reasoning capabilities, then you've won. But if you take the incident out without producing the other two, you've not won. And you could theoretically keep processing a person ad infinitum on the wrong incidents and the wrong things and so forth, and his computational level will stay the same and his concept of existence will stay the same. Well, that means you're losing ground and you're just wasting time. You see how this would be?

Now, you could call these efforts of the environment. Being run into by an automobile is a counter-effort; being run into by a pedestrian is a counter-effort; dropping a book on your toe makes the toe receive a counter-effort, and so on. Any effort the environment can exert against you, in other words, can be a counter-effort - can affect you.

So there's your test - an interesting, simple test to know. Is this person thinking better? Has his concept of existence changed? You, as an auditor, can very often be completely disheartened after you've run out an incident that was very convulsive and it was apparently productive of - should have been productive of great changes, to find the preclear's viewpoint, his concept of existence, unchanged. That is not your signal to bawl him out. Nor is it your signal to feel very downcast about the whole thing. After all, there's always tomorrow and there's the next billion years.

So what do you find on the Tone Scale? That a person from 2.2 down is incapable of handling these efforts the way he should. So from 2,2 down he'll try to bat them back and he won't quite make it, so the thing will be there, still being batted back.

But completely aside from that, it means you haven't hit the button. And you should maybe set up some sort of a little arbitrary for yourself. Say, "Well, if I hit this case ten times without doing a change of concept or an increase in reasonability, well, it's a lost case as far as I'm concerned"; go on to something else.

In anger he's holding on to it very hard. An effort comes in at him - a counter-effort, see? And he holds on to it very hard; or, lower than that, it's - he's letting them go by, and coming back to position because of them. And so you have a band where effort is being very destructive. A person's efforts aren't met with success, and the counterefforts are something he can't get rid of. So any time in his life when he was hit so hard that he had to hold on to the motion formed a 1.5 incident or 1.5 facsimile. When that goes into restimulation, he's still trying to hold on to this counter-effort. In other words, right in that band he is worried about counter-efforts.

But use those as your tests, not how many hours you put in or how hard you work on him, because some cases will resolve in fifteen minutes and some will resolve in perhaps as long as fifty hours. Mind you now, you can sometimes pick up reason or concept, and with those two things - either one of them - produce a tremendous resurgence.

Unfortunately, the body is composed, in structural members, mainly of counter-efforts. The first effort theta ever received was a countereffort - by theory. So that you have counter-effort became effort, a counter-effort became an effort, a counter-effort became an effort, and that is the cycle of existence. So that if you processed out every countereffort which a person had on his whole time track, he would, of course, disappear. And this is not gainful in therapy. (laughter)

I used to take the first auditors I trained and demand that they practice Straightwire. The first ten auditors in Dianetics could do it pretty well. I had them right there and - thumb on them and all that sort of thing, And one of the reasons they could is because they never learned they could fail. They never learned they could fail. Because any time they would fail, they would see it was a lack of knowledge which was skidding, which was making it come about. It was a lack of knowledge. It was a lack of an important piece of information they should have about this subject, and so they would quickly repair that. And they were under constant supervision of each other, and they were vying with each other as to how clever they could be on changing a person's concept or changing his ability to reason.

That's why I keep talking about a preclear going poof! on the couch. It would be, if you processed out every counter-effort he'd ever received, he would have nothing left to hold on to or with. Now, the only time counter-efforts are worrisome is when they lie in this band, and the only time counter-efforts can badly influence an individual is when he's lying in this band of about 0.6, or something like that, up to about 2.2. And then counter-efforts can influence him very uncomfortably.

Somebody would come in from one of the night courses, and the people who were going through the Professional Class at that time would be around. The person from the night course would say, "I just can't go on. I'm - I'm just in such terrible condition. I - I can't go on. I'm all upset" - they had been badly restimulated by something. Take one of these boys and say, "All right. Take her out there in the hall, I give you ten minutes, and I want her right back to battery and all fear of this resolved." Hold a watch on him. Twelve minutes. He won, but it took twelve minutes. Awful, mean. But you know, it got in a very short space of time so that it was eight minutes and then six minutes and then five minutes.

Now it's an odd thing, but a facsimile tends to vibrate against the intentional speed of the person - speed of the person. Oh, this is, this is very rough - it's just an approximation, an analogy - that everybody is running so fast or at so much a vibration level or something of the sort.

They'd go in and some certainty in themselves would demand the computation, and the computation would just fly out in their faces - bing! The person would recall what they were supposed to recall and the person would be in pretty good condition. Of course, what they were doing was breaking people between the psychotic and neurotic bands, or the neurotic and normal bands. They were very expert in bridging those gaps because they're very precise gaps between the psychotic and the neurotic, so on. They're very close together.

[marking on blackboard] Well, you get up here, up to 20.0, he's running at such a vibration speed. When he's running at 1.5 his vibration speed would be so-and-so. This would just be some way you could match up the engram with him.

If you get a psychotic to remember something that's absolutely real to him and a time when he was really in communication and a time when he really knew somebody liked him, (snap) he'll go into the neurotic band - just like that. It's very fast, and Lord knows, we had lots of psychotics in those days!

Now, a person would have to be running at 1.5 to have a 1.5 facsimile hit him. He'd have to be angry in order to have an anger facsimile stick with him. But a person intentionally is in this band somewhere, to be affected by counter-efforts.

So... By the way, I'm stressing this point here and I will mention it again for an excellent reason: because we had one down at the Foundation not too long ago who had never remembered anything real, and people had been processing him on Effort Processing. Oh! Here was a case that could have been solved in about - oh, five, ten minutes. And I sat there and solved it. Nothing to it.

And how do you get rid, then, of counter-efforts? Sometimes you have to process out a great many counter-efforts, because knowledge gets tied up in counter-efforts. And this knowledge gets wrapped around, you might say, by - the counter-effort, and a person doesn't know what the incident is and he becomes very puzzled about what this sequence is. "Why do I have a pain in my esophagus?" he will say. "I can feel - it's just like..." And you say, "What's it feel like?"

People had stopped thinking in the application of the processes. Auditor after auditor had processed this case and nobody'd ever tested him on the most obvious point we have - very obvious point.

"Well, I don't know It feels - I don't know, it feels like something's choking me."

"Okay. Have you ever remembered anything real?"

Well, you can run it as an overt act; make him choke somebody else - that'll take the charge off of it, something of the sort. Or have somebody choke him. It's really a counter-effort contained in a facsimile, you see? Just as if you picked up the table and slammed it down on your toe, your toe would have received a bang. Now you go back through that bang a few times and you'll feel that table banging the toe, hanging the toe; and that's effort. And a lot of effort going out in all directions, trying to meet and check counter-effort, creates what we call pain. So you get pain in the toe - very simple.

"No, I don't think so."

Well, here's this band, this counter-effort band, and if you kept a person just plowing along and fooling along in that 0.6 to 2.2 band, he would go on getting counter-efforts ad infinitum and forever. What you have to do is straighten out his reason as his ability and his concept - that is, ability to reason and his concept of existence, as well as his facsimiles. The trick is to make him understand so much, so fast, by either recovering it from some particular incident that's buried or something of the sort, that he'll jump up above that band. And the second he jumps up above the band he doesn't have a non-self-determined battery of counter-efforts hitting him. Psychosomatic illnesses, by the way, are in this band from 2.2 down to 0.6.

"Well, go ahead. Remember something real."

Female voice: Ron, a preclear who can get only a concept of a countere effort euould be above the band?

"All right." Line charge - bing! He's neurotic, not insane anymore. It's magic - yeah, very magical.

No, anybody can get a counter-effort...

Now, I'm not going to go on ad infinitum down through these Axioms. I'm pointing out to you some of the things that are most vitally important to you as auditors. There's a great many of these Axioms are simply developments - greater and greater complexity of development - so that, actually, with these Axioms, we're making a sort of a complex pyramid which starts as a simplicity at the top and extends down into greater and greater complexity. And we see this complexity develop.

Female uoice: Only a concept?

Now we get down to one which might puzzle you one time or another, and which you certainly had better not be puzzled about: Theta and thought are similar orders of static. We're using theta as "life." We can't say "energy" - because they say that's part of the physical universe - and be truthful. A facsimile, a thought, in other words, is not the life, but is quite similar to it. They're similarities.

.. he'd probably be below the band.

It's as though you were actually operating with two levels of the same thing. [marking on blackboard] Here is life and here are the facsimiles. Life can be natively completely pure, completely unremembered-in. You follow me now? It can be unremembered-in. It can be unrecorded-on. It can exist without that and it apparently has the characteristic of not being recordable on, in some of its portion. In other words, you can say there is a kind of theta on which facsimiles are recorded, and then there is a kind of theta which is life.

Female voice: Uh-huh.

Don't think that all the individual is, is a combination of facsimiles, because he's not that. His physical being is that. But he, as a mind, is not that. He is "to be." This order of theta has very specific characteristics. There are twelve high-level descriptions of these characteristics in the Handbook for Preclears in its chart. There are two more which ought to be on that chart. There ought to be a column which starts at the top with "win" and goes down to "lose," and another one which goes through "freedom" at the top down to "restraint," and below that the complete restraint of death. Death is complete loss, restraint - complete restraint is death.

A preclear, in other words, would probably be below the band if he could only get a vague concept of one, because anybody can move down the band. But, of course, there is a trick to getting a counter-effort if you're way up the band. You say, "Now I will be angry" - zing, bang! You'll get a counter-effort. Nothing to it. You just match your own speed to a facsimile's speeds.

But those (quote) buttons (unquote) characterize this primary order of theta. They characterize it. It is it. These fourteen descriptive intentions or identity factors describe what life natively is, and it wouldn't matter whether it had facsimiles in it or not, the fourteen buttons would still describe it.

Now, that band, in other words, is the band where you will find counter-effort very definitelyi, and very effective on the individual. These are aches and pains. The whole gamut of aches and pains is in that band. Your trick is not to process out all the aches and pains but to shoot this person up above this band, above the counter-effort level, and the second you do, he's not troubled by these things anymore. They go away.

So that you have something such as a code of honor therapy. Every time a person has broken, to himself or others, points of honor, he has actually broken down his own concept of life, and he becomes less alive. The Tone Scale is built on this.

Above this level you have free emotion. This level of counter-effort has, going below it, misemotion. That's just to say there'll be fear - there'll be a lot of fear, there'll be apathy and grief on the lower end of that. These misemotions - or a little bit above that, anger - you process these misemotions and a person begins to be able to contact his real emotion, which is above 2,2.

So, you see, this is not to be recorded on and isn't recorded on and could go on forever without ever being recorded on, and here's this other order which is recorded on.

All right? You want a person up to a point where he can regulate himself, choose his own facsimiles and more or less dictate his own existence. And the way you do it: you can get off misemotion, you can get off counter-efforts - but just to the level, and of the importance, that he will spring well up the Tone Scale and he'll be above the counter-effort band. And maybe that's a lot to assimilate all at once, but I am going to go over these things again on it.

Now, every once in a while some preclear is going to come up with the beautiful computation "But if I erase all these incidents, I'11 disappear," or something. Regardless of whether or not you think this is beneficial, what you should do is inform him - I know, sometimes when preclears come up with that you have nasty overt thoughts! (laughter)

You have these facsimiles over here - well, what he's doing is doing a terrific hold on to information, you see, and he's just giving you a justified rationalization of why he mustn't permit anything to leave him.

(Immediately after this on the reel, with a sight fadeout and fade in, another lecture starts. The R&D volumes placed that segment at the begining of the next lecture, "Discovery of Facsimile One". This seems correct so we have done the same).

There's an infinity of these recorded facsimiles already there - almost an infinity. Completely aside from that, if you processed all of them, you quite evidently would have this "to be" part of life static.

Now, it's as though this is "intention" and this is "file system" - two different factors. Don't ever let anybody confuse the intention with the file system. When they do that, they go down Tone Scale and they may even go to a depth whereby they're "normal." The conflict of a file system with an intentional system.

Now this works out to this degree: A person may go into an incident with a facsimile in full restimulation. He's got it right there. It obviously is affecting him greatly when he goes into this incident. And he goes through this incident with that facsimile in full blaze. No great effect; it doesn't matter. But let him go into an incident with intention A or intention B from this column - let him go into this incident with one or another intention, and you have the whole flavor of the experience altered for him.

He intends to go out and see a movie and have fun; that's the intention. He intends to go see a movie and not have fun; that's intention.

This facsimile column is laid down but the evaluation is from the intention side, the beingness side. And all intention is, is degree of relative beingness which an individual desires to assume, as plotted on the Tone Scale. [tapping on blackboard] "I'm going to be dead" to "I'm going to be alive forever" is the intention span, but it's an actual input into incidents and is what you commonly refer to as "conclusions." You say, "My conclusions regarding this and this and this." Well, the conclusions are colors given to the facsimiles, and these conclusions are twice as important as the facsimiles. Twice... Impossible to give a numerical evaluation, but relatively maybe thousands and thousands and thousands of times more important.

Intention. You can watch this. When you are processing a person it sometimes will pay you very, very well to ask him what his intention was before this happened to him. "What were you trying to do before this happened?" And you will sometimes see the remarkable thing of having a whole rough, mean, ornery facsimile go boom! and it's gone. Why? Because you've hit the intention, and the intention was that it wasn't going to be important.

Now, sometime or other you'll find somebody who started into a dental operation, let's say, and he says, "This is going to hurt and I'm going to have to do something about it afterwards." Horribly enough, an auditor will sometimes go into a dental operation or something like that by saying, "I will run it out afterwards." He's got an intention to run it out afterwards, and he'll kick the thing already up there to be run out afterwards, and then he'll wonder why it stays in restimulation,

What did he want to do with this facsimile, is more important than the facsimile. That's why Postulate Processing came into existence. Theoretically you could pick up one postulate on the case and blow the bank - theoretically, I don't know what the postulate would be that would do this. Maybe you didn't quite decide "to be" at the beginning of track or something, and if you could alter that so you would decide "to be" at the beginning of track, yodd probably blow all the rest of the postulates. You see how that would be?

But this is decision as to beingness, state of and condition of. That should open to you a very wide range of therapies right there, just in examining people. And you will realize, whereas a person's intentions are modified by their experience, experience is a trap on which old men protect their positions. It is a scheme, because at the top of this band of intentional theta is "know" and you don't need any experience.

The girl who sits down and types twenty-five words a minute might as well have typed a hundred. Only she probably thought this would have shown off or been affected in some fashion.

If a person goes into training with the idea that he needs lots of experience before he can apply it, you can be sure that he'll have an awful hard time learning it. And if you can postulate to yourself right now, well ... You see, gaining data is one thing, gaining experience with the data is quite something else. It's pretty hard to fly a bomber just by walking up to the bomber and say, "Yes, I know how to fly bombers," and get in and pull back the stick and push on the throttles or something of the sort. This would - is not considered healthy.

But there's no reason why you couldn't walk up to that bomber and gather data, data, data, data, data, as far as objects and actions are concerned, and then go ahead and fly the bomber. There's no reason why you couldn't do that, unless you had the idea that you couldn't figure out all possible situations into which this bomber could get And if your state of beingness told you that you would he incapable of imagining all the conditions into which the bomber could get, then you would have to have experience.

But that is what you know; that's what'y'our imagination is for; that's what your reason is for. You can figure out immediately at one flash, all combinations of situations.

And I'll tell you one of the ways I know this to be true - gruesomely true. As a writer, many a man has seated himself at a typewriter and described to its fullest extent some highly modern operation, completely out of imagination, and then had people swearing and declaring up and down that he must have been of that profession. He'd imagined all situations which these individuals had required many, many arduous years to acquire. The writer had figured them out in the space of ten, twelve minutes that it took him to write this - the data of experience.

That's - should be very interesting to you, that there is a difference between gathering data and getting experience, and the borderline between the two is a relative thing. When you're gathering data, when does it cease to be data and become experience? Well, the test for that is, is "How much data do I need to imagine the experience necessary to operate?" Now you see, how much data do I need? Well, in this series I am giving you now, I'm giving you the amount of data that you need to experience the auditing of all preclears.

Needing experience is a terrible excuse - a terrible excuse for not getting something done - and that's about all it is. For instance, you should be able, as you run over these things - and you could if you had the intention to do so, as you run over these things - imagine every situation a preclear could possibly get into and apply each process which you're taught here; imagine how it would act. But you only limit yourself when you say, "Well, now I have to go out and process twenty-five preclears and then I'll know." No, you have to know at the end of this short course, and apply it as an expert. And you can do so if your intention at this time is to do so. But if your intention at this time is to "wait and see," then these facsimiles are all being evaluated on "wait and see." And how will you eventually use these data facsimiles? With a "wait and see."

But if you are - your intention is high on them and you suddenly say, "Well, all right, so-and-so and so-and-so - use. We'll use these," then as you take them in you're assimilating facsimiles of data for use and your imagination can be free on them. Because if you say, "I need experience," then you say, "I can't imagine." Same way. Not very complex, but a very interesting point of learning and a very interesting point of therapy.

Therefore, you can fully expect some preclear's last eight lives to have been utterly miserable because somewhere along the line he decided that earth was hell. And in spite of the fact that he decided perfectly correctly, all of his experience lay on top of this conclusion and this evaluation of data.

In the past, people neglected the evaluation of facsimiles. That's back in the Logics section. You cannot too heavily stress the value of evaluation. How important is a datum? What is its relative value, its evaluation?

All right, what is evaluation? Evaluation is the intention [marking on blackboard] underlying the datum, as far as you're concerned, or the intention that the datum will suddenly point to. You see?

Evaluation has been almost horribly, completely neglected in science. You don't have to keep going out and finding data, data, data, data, data. Let's find the important datum and evaluate it and then align it with other data. And you don't have to say, "Then we have to draw the inevitable conclusion," You intended to draw a conclusion already, and that is what science doesn't do.

Your intention over here should be "All right. I'm going to go find data so that I can know. And when I get the data I will know." And you will! But if you start in down here low on the Tone Scale and you can say, "Let's see... Let's see if we can't evaluate and try to understand and maybe learn and collect all this. And then if we read some big books on it and then maybe recompile them and write some more big books on it, maybe someday we'll know." Not with that data you won't know! Why? Because it's on the foundation of not-knowingness.

(Recording ends abruptly)