And when an organization is sitting where a living being should sit, it's time to call a halt.

Thank you. How are you today?

Now, I'm not talking now about anarchy. Anarchy is not even vaguely possible amongst aberrated peoples. An anarchy is predicated on the basis that it is possible amongst aberrated people. What I am talking about, however, is we need better men, not better signs.

Audience: Fine.

We need a better social order, and not one or two better individuals, and a better organization. And when an organization gets into the fantastic levels of being above reproach, or when an individual sets himself up as so infinitely superior to his fellow man that he cannot be touched, chaos no matter at what distant date is bound to ensue. Do you see that?

Good. Good. Group Processing getting anywhere with anyone?

The control and direction of man depends upon the goodwill and the good state of man, it does not depend upon iron bars and handcuffs. It doesn't depend upon cells or electric-shock machines.

Audience: Yes.

A society is sick as it has sick people within it. The way to make it well, however, is not necessarily to work only upon the sick and make them well.

Well, that's fine.

If the members of that society were sufficiently well and able themselves, they would never apprehend the slightest difficulty in pulling out of the mud any fallen fellow. Pulling people up and back into the ranks is not a function of an organization; it is a function and responsibility of man himself. Pulling people back up into health and good fellowship and the game is not dependent upon a group of specialists. It's dependent on man.

A couple of small misnomers — as usual, rumor and conflict goes rife. Wherever you have a human communication line, you have a communication heh! — line. If you realize all these walls are made out of second postulates which are incorrect, and they have to perforce contain a lie, then you can see that communication very often contains an error.

And when helping one's fellows becomes a specialized action to be performed only by the anointed, to be performed only by somebody who wears the right star, badge, or sign — man's dead! Because the best of man comes into being when he is willing to aid and assist any of his fellows and is permitted to do so.

The HASI in Phoenix, Arizona continues — continues to teach the HCA, BScn Course as always, and the Hubbard Guidance Center there continues to process as always; no upset along these lines at all. The HASI goes on. As far as organizations in Scientology is concerned, these go on too. There are a great many more of them coming up than there are now. Of course the central proprietor, you might say, of the trademarks of Scientology and so forth are the HASI; so the HASI stays in a control position with regard to these things, simply to guarantee an excellence of processing — without which Scientology would not go a foot. Now, we owe that to the public. We owe that to you.

We allow any dog to come around and sympathize with us when we're hurt, and even in a cave society they let a dog lick the wound to help it heal. But not in this society! And when men are made to feel that they do not have the right to aid and assist their fellows, but that Joe or Bill or somebody down the street is the only one who should be permitted to wave a magic wand or rattle a magic healing crystal, somebody had better look at the society real good because it's not a well society. Do you see that clearly?

Now, here is another thing. The training courses which are available, are available from people who have the right to train — who operate training establishments. And there are two or three of these in the East and training is very good. However, the HASI continues to train.

Now, it does not immediately presuppose that because a person has a right to heal that he is able to heal. That doesn't immediately follow, does it?

Now, in the whole problem of training and processing, it is a very poor thing to give somebody less than everything one has to offer. In other words, the auditor who does the auditing should at that time be in possession of the very best processes he knows and the very best he can do at the time. The PABs are remarkably responsible for this sort of thing. I haven't heard too much lately — fan mail, you might say — on the PABs, but they continue to come out. I write them. I put them out. I try to keep people up-to-date with the Professional Auditor Bulletins.

But today we are at a level of understanding in Scientology sufficiently good that almost any human being alive could be put into possession of enough of that data to make anyone around him better and happier, including himself. And that is the goal toward which we are trying to win. And we are winning, using some of the artificial supports of the society which already exist. And one of those supports is organization.

These are mailed from the HAS London, another organization. And London is very punctual with these; one of the most punctual publications we have. I believe there was only one issue which was even vaguely missing on the PABs on this coast. Only one issue. And that was in a plane that crashed. And if anybody is missing one of his PABs, just write to London and say he didn't get it; because there was a planeload of PABs that did crash and burn, I think, in Greenland. And the mail was recovered to some extent and a few fragments of these PABs were sent through. It must have been very explosive material! (audience laughter)

But I would be a very sad man to realize, after years of work, that we had created not a greater freedom in the society but a stronger and more powerful organization in place of existing organizations. And as Hendrik Van Loon once said, "The more things seem to change, the more they remain the same." He says that in a book called Tolerance, which I recommend to you — Tolerance, by Willem Hendrik Van Loon, a very great writer, recently dead. Very fine man. But he says this in regard to revolution.

But the special memberships and professional memberships in the HASI continue to bring you publications.

We have this enormous mass of people swelling up out of the ditches and byroads and gutters and alleys and overwhelming a despotic government on the motto that "Everybody is going to be free. We're going to have liberty, fraternity and equality" and we get despotity! Instead of setting up a new free regime, all they do is use the extant communication lines of despotism in order to rule and govern. Anyone who would recommend the overthrow of a nation by force is a fool. He doesn't understand the least semblance of politics or of people. Because no nation is ever overthrown, they are just substituted for.

Now, here we have the fourth day of this very fine congress. You certainly are great people. And on this day I would very much like to fill in, with a few fast rushes, the material which I've been going over. My brain thought all this up, by the way. That's the best way to remember this, you know. You know, you think up something and you say, "Boy, I sure got a nice brain there that thought that up." Get a misownership on it and you've got it. One of the reasons people don't retain anything they learn in school is merely because they continue in the considerable and terrible error that the information belongs to the school. And if you continue to say, "Well, that's arithmetic there — the property of the arithmetic teacher," and if you don't feel that you made it all up yourself, you're not going to remember arithmetic. And in that is the secret of how to study. That is the secret of how to study: Own the information.

If you want to know what kind of a government you'd get after you revolted against a government, look at the government you revolted against. Things will be a little bit bullet-nicked, but that'll be about the only difference.

Now, every now and then we get an HCA student ... We have quite a time in the Phoenix HCA class, because the Instructors are all eager beavers and they work real hard with a student. And there's a week of indoctrination now before they even go into the HCA Course — just bring them up-to-date so they won't mess up auditing and so forth, and so the school runs along very calmly. And one of the students was trying to memorize the Axioms out of the Creation of Human Ability which you have here at this congress, and he was trying to memorize these Axioms — they were not in the book at that time, they were simply on a mimeographed sheet — and would come around to me every day or two and tell me how wonderful it was for me to have thought up and put together all these Axioms. "But the only trouble," this student would keep saying, "is that I can't seem to remember them. I read them and they're gone. And it's just such a wonderful job that you did."

We could, at this time, put together an organization or a group in Scientology sufficiently strong, sufficiently powerful to run over everything it came to. This would be a fascinating thing to do. Be a game in itself. And then someday — me gone, other guys gone — all of a sudden there sits this thing, this organization. And somebody has to rise up and say, "Auditors of the world, unite; overthrow this monster!" And everybody would see it go down very plainly, you see. Down it'd go. Then they'd say, "Fine! Now we are free." And they would get another handful of letters cancelling their certificates. (audience laughter)

Instructor got hold of her and said, "Now — now, will you please get the idea that you wrote these Axioms." She never had any trouble thereafter. She remembered them all verbatim. Of course I got less admiration, but we got a better student!

I try to look far enough in the future to forecast and predict what might be, so as to not do too many things wrong. You must allow me some percentage. And as I look into the future, I see that we are handling here, material of a potential control and command over mankind which must not be permitted at any time to become the monopoly or the tool of the few to the danger and disaster of the many. And maybe in this I am simply being overly proud, conceited or optimistic. But I would never for a moment step back from the role of being conceited just to be approved of, or just to be wrong in a prediction. And I believe that prediction is right.

Well, now that is the secret of how to study and that's a little datum that you might find useful — you might find very useful.

And I believe that the freedom of the material which we know and understand is guaranteed only by a lightness of organization, a maximum of people, good training and good, reliable, sound relay of information. And if we can do these things, we will win. But if we can't do these things, sooner or later the information which we hold will become the property of an untrustworthy few. This I am sure, because it has always happened this way. But that's no reason it has to keep on happening this way. I am not of an inevitable frame of mind.

The ability to possess information or objects depends upon the ability to misown it. In the view of the fact that your parents and teachers worked so hard and so arduously for so long to get you to be a truthful character, I can't then conceive of how, if you were made to be such a truthful character and how everything had to agree with absolute fact, you're here remembering or owning anything. How do you fit these together? If you know you have to tell the truth all the time and must never under any circumstances lie about anything or misrepresent a single fact anywhere, it is a certainty — a certainty — that your havingness will get shot. Why? Because if you continue to pick up the absolute correct ownership of every subject you study, and if you never tell yourself the little fib that "well, I did it," or "somebody else did it," you'll get no persistence of the data. Do you follow me?

I have no illusions about either the unimportance of Scientology or its importance. You see, it'd be very, very easy to get a swollen idea either way.

You'll never own a car if you were totally truthful about it. There's the car: it was created by Detroit. You go on saying, "Well, I've got a slip of paper here; that's a lie, however. Detroit owns my car." It'll be an awfully thin car you'll be driving down the road. It won't be very real. You have to have the faculty of saying to yourself, "Well, I've certainly got a nice car here."

It'd be a very simple thing, you know, to take a look at it and then take an opinion of it, independent of its actuality. Scientology, well understood, is a very powerful thing. Well used, it can do a great deal for the social order and for the individual. Poorly relayed, poorly communicated, monopolized or used exclusively for gain, it could be a very destructive thing.

Now, if you wanted to assert a better ownership or control of the body, you would do exactly what people do all the time when they are difficult to exteriorize, which is to say, "Me. My body. My body." And if you had difficulty in getting out of your familial arena, you would have made this mistake (you know, you couldn't exteriorize very easily from your family, or you couldn't exteriorize your wife or your husband from the family; that's one of the more difficult problems, trying to exteriorize the marital partner from the family, comes up every now and then) — we would have this kind of a lie going forward: "My family. My father. My mother. I am their child." And you'd be interiorized into the family; you'd be a very close member of the family.

I have already had three offers by persons in places of power to hand over a great deal of information and stop talking. I'd be very happy to stop talking; doesn't matter to me one way or the other. I talk, I like that. I sit back silently, I like that — doesn't matter. Get a kick out of both of them. But I wonder why anybody would be interested in suddenly having a large mass of information they couldn't digest — my notebooks and things like this — and have me stop talking about it? Why would anybody be interested in this at all?

Now if we go on the basis that all proximity and contact with anything alive or any group is bad, this will make you very unhappy. Little child's going around all the time saying "my mother." Well, let's look over what happens here. My mother? No. Body's mother, if you please, see? "Body's mother" is the correct statement. And that'll as-is all these terminal closures. Well, body's mother — "How are you, body's mother?" And you'd never get stuck in Mama's universe. Just never would, you see? You'd never get stuck and start thinking Mama's thoughts and having Mama's lumbosis. See? But if you go around saying all the time — the incorrect ownership, the misownership of Mother — "my mother" . . . This thetan, understand, who came here from — well, he just narrowly missed a very long rap in the penal colonies of Orion or something (that's para-Scientology) — he got here, you see, and he took over this body and he's never had much relationship with Earth or this family or the genetic line or anything, and then starts to say "my mother" and starts to call himself an Earthman, and then wonders why he gets so heavy. You see, he's stated a misownership which gives him mass.

Also received an offer once to work in a certain place in the world, to make men "more suggestible." It was at a dinner party. That was no less an official offer, because that's why I was at the dinner party — I didn't find out till I got there — to make men more suggestible! And I sat there, and the fellow evidently thought I was in a stunned silence. And I sat there with my dessert spoon halfway suspended, hoping against hope that I wouldn't break out in the hysterical laughter which I felt. I held it back, but I have never heard a better joke. That's carrying coals to Newcastle. Make him more suggestible! All you'd have to do is lean on him slightly and he'd go sound asleep!

Now, let me go into this a little more carefully with you because it's absolute black magic when you start looking this over. It's very simple — extremely simple.

Now, many people have a feeling that I often talk rather wildly about the healing profession and so forth. Well, once in a while I get mad. I'm entitled to get mad. I reserve that as one of my human rights. When somebody comes in — they wheel in some kid, something of the sort, and they just got through cutting him all up, you know, and they say, "Well, that didn't do him any good, now you audit him." And I say out loud, "Why didn't you bring him around here first when he wasn't sick? He's sick now! He was just unhappy before. Now what do you expect me to do?" Well, I almost never turn anybody away, but I can get mad about it!

In order to have any space or mass or the persistence of any object or even idea, the element of misownership has been injected by this race, this planet, in this universe at this time. That doesn't mean that you couldn't make a postulate if you were good and Clear. You could simply make a postulate and say, "There is a mass. It will persist. It is persisting," and that would be that. And it would stay there on and on because you said it would, until the moment when you remembered that you said it, at which moment it would go whssh! and that would be the end of that mass. To keep yourself from thus accidentally as-ising your wife, you then say "my wife." And they were so anxious about this from cave times forward up till the beginning of this century that wives were chattels — they were owned. I think you could even mortgage them and borrow money on them from the finance companies. So they were property.

Now, there should not be any animosity particularly between a Scientologist and a member of a healing profession unless it's the animosity which one feels when he is certain that he's confronting stupidity of some kind or another. The only animosity I ever feel, really, is why in 1947 — why didn't they listen? Why in 1955 don't they read a book?

Now, we wonder why the knights of old and so forth got so stuck on horses, you know, and got so hepped about it; or why all the girls down here at Warrenton, Virginia are so stuck on horses. You ever run into any of these "horsy" girls down from Warrenton? They're quite interesting people. They keep talking about "my horse" implying they created the horse. My, that's a nice solid horse, you know? "My horse, my stables, my farm." And then you say to them some fine day, "Let's take a ride in a car" or "Let's take a run up to New York" — they're not going to exteriorize from that situation. They're not even going to be able to pull the body out of it. Because it's all misowned, and therefore they've closed terminals with it and it is terrifically solid.

But I can tell you that we are worrying or thinking about such a small section of society that, as one of you said to me the other day, "Why can't we just overlook this entirely? Why do we have to mention it at all?" We don't! It's the most sensible thing I've heard in the whole congress — "Why mention it?" Why mention the healing professions or doctors or psychologists or anything else? Why not just forget it? All right. I said, "Gee, that's a good idea. Best idea I've heard in a long time." So I decided I would, so I thought I'd better tell you tonight that I've forgotten all about it.

Now, gravity itself depends on ownership. So if you kept talking about "my planet Earth" or if you concocted or went along with this fantastic lie: "Man was born by Earth out of a sea of ammonia, and it was all an accident but Earth gave birth to us all" — boy, you'd get heavy. That's why the modern scientist has flat feet. He keeps subscribing to this theory that Earth produced him.

Of course, it's very easy for a victor to be charitable. When you've won enough knowledge to do a great many things, the chief of which is to permit your fellow man to know and do a great many things, you'd better stop thinking these small thoughts, you know. You better go off and sleep on cloud nine after this. And one of these days I'm going to fix it up so I can actually feel like that!

Now, how far can we go on a via? Now, the test is, by saying "Earth made me" and just by believing that consistently and continually, would a person get any lighter and finally levitate? No. Crunch! Crunch! Crunch! He would get into such a pass eventually that he would not be able to carry even the smallest suitcase. It would just be too heavy. Work would be unsupportably terrible. "What? Having to pick up that sofa pillow? Having to pick up these feet?" See? "I am an Earthman, I am a body." You get the idea? "Earth made me. It is my planet. My farm. My land. My mother. My horse." All implying that you made Earth, planet, Mother, horse, you know? Or that Mother made you — a thetan. And boy, you'd certainly get dead in the head after a while, believe me. And then you'd kind of start skidding. And you'd finally wind up where the Greeks kept their thetans. You know where the Greek interiorized into? He interiorized into the stomach. It's fantastic, but he did. You find it in all of his scientific writings. Thinkingness is done by the stomach, and so forth. You look back in very ancient literature. They believed that the soul was in the stomach. All right.

Now, we have had five years — five years of consistent, continual research, theory, technique, advance. Five consistent, continual years. The progress of this work has not been interrupted by anything for five years. And we have had five years of organizational chaos. That's interesting, isn't it? Now, when I say chaos, I mean a human organization — where everybody passes slips of paper back and forth.

We look this over and we find out, then, that these principles of ownership and misownership permit us to acquire, to have or not to have, practically at will. And if you had this factor under good control you could exteriorize out of any situation or off of any planet or out of any trap — if you had this right down (snap), you see. Now, very often a person has to come up to a point of where he can face this idea of ownership. That is merely a matter of how well his postulates stick. That chart I gave you the other day is a gradient scale of how easily an individual can make his postulates stick. And when he can't make his postulates stick very well, and is below the level of ownership — you see, he would be well down — then he thinks "I own this and I own that" and he does such a faint job of it that he doesn't as-is everything.

No, I am afraid that freedom does not depend upon or thrive well within the iron channels of organizations. Let me tell you something very amusing that occurs — that did occur in Dianetic organizations and that does occur in Scientology organizations — and why executive personnel and clerical and office personnel gets terribly overworked. They do.

But as soon as he comes up scale and gets into pretty good shape, you'd say, "All right, now get the idea that you own your mother."

This happens whether you're in London or South Africa. It doesn't matter where you are, you can count on this happening. You hire this girl, you know, and she's supposed to sit there and she's supposed to type out some letters. She's supposed to get answers to all these people, you know. And she sits there and she types out letters and she's very happy about the whole thing, chewing gum, you know, and she — "Gee, you know, that's interesting." And the next thing you know she's in the HCA Course! She'll drop her work at the drop of a typewriter simply to talk to somebody about Scientology. The kids in the organization work hard, but it's the darnedest thing you ever saw. It's utterly impossible to put together a business organization and keep it as such. So I just gave up.

(pause) "That's funny, I feel different."

Now, this means we really, in Scientology organizations — that people do their very best to answer your mail, ship out your orders, give you tapes, copy them, do things — they do do their best this way. They're usually short-handed, they're usually working about fifteen hours a day and usually auditing somebody else another five. Everybody in the organization's an auditor. I mean, that's the way it goes. Sooner or later, why, they turn up there, and they're sitting there back there pounding the typewriter again. They don't leave, you know — pounding the typewriter again and all of a sudden they call in the young executive who wrote this letter and say, "Well now, you've made a mistake. I think there's a much better process for this case than the one you've just recommended." They got their certificate up right there, you know? They could actually leave the organization and probably go out someplace and make themselves a considerable amount of money but they don't; they stay in close to the organization and where things are going on.

See, you'd get an instantaneous separation of universes — if the fellow was in real good condition, you see? Instantaneous.

Another odd thing occurs, is a Scientology organization becomes home for an awful lot of people. That's the darnedest thing. That's been going on for five years — that's home. You see somebody every day, he's sitting on the back porch and he's talking to somebody else and you wonder, "Where'd this guy come from?"

He'd find himself working for the bureau of external securities, or working for the committee that is going to probe the security of all the security agencies or something like that, and he'd keep talking about "my committee, my job," and his wife would less and less find herself capable of getting him out to a movie or getting him out to a bridge game or a picnic or getting him to take a little run up to New York and see a play or something like this. His wife would just find it harder and harder to do this. Well, what's happening is the individual, every time he says a misownership which is "my job, my office," you see, and "I have to do this and that" and so on, he's just pinning himself down tighter and tighter and tighter — he's getting a terminal closure because he's getting more and more solidity, more and more mass and more and more electromagnetic attraction. And as he gets more and more electromagnetic attraction, he is less and less able to pull himself off of those bulkheads.

Now, if you were running a laundry, or if you were running an industry that manufactured cars, you wouldn't find the place full of guys all the time that simply were just interested in the cars or interested in the wash coming out. You just wouldn't find this. Another thing, you wouldn't fire the fellow who was in charge of all of the inch-long parts or something like that and then find out he never leaves the premises. You fired him, but he's not gone anyplace. (audience laughter) It's horrible!

Now, every once in a while you say to somebody, "Be three feet back of your head" — he is. You say, "All right, copy, copy, copy," and the rest of Route 1 and he's not going along too well. And he goes over and he happens to touch the back of his chair with a (quote) "hand" (unquote) or something like that, and then he goes "Nynng-nynng-nynng-nynng-nynng-nynng. Huh! That's horrible stuff, that MEST. That's terrible! Terrible! You get stuck on it." What's he done? What's the answer to this? The answer to this situation is simply that he has so much misownership on that wall that he sticks to it. It has enormous gravitic attraction for him, a thetan.

So Dianetics and Scientology organizations, I know after five years' experience, will never be a business — never be.

And after a person has been on this planet and told this lie long enough and often enough and believes it thoroughly enough, he, as a thetan, accumulates mass to such a degree that gravity has an attraction for him and this condition could exist: You say to somebody, "Be three feet back of your head," and let's say he got out, as occasionally he does — "Be three feet back of your head," he goes out and he goes right down to Earth, bang! See, gravity is working on him. And you would say that a solid body is simply something which has been so thoroughly misowned and which is so thoroughly misowning, that it is sufficiently in gravitic attraction with Earth that it sticks here regardless of the centrifugal force. That's gravity. That's also weight. That's also thinness.

Now, the efficient parts of the organization — the efficient parts today — are the processing center, auditor units, and training units. Now that we aren't changing techniques every twenty-five or thirty seconds (audience laughter) and now that an auditor today can talk to an auditor who graduated eight months ago, an odd thing is occurring: The auditor who's doing the processing is very certain of his tools and he converses very, very easily with the other auditors who are also processing; and the auditor who's training has the strangest frame of mind — I never heard of anybody teaching biology could possibly be as much a purist, as much a hound, as picayune and as ornery as some auditor teaching somebody Six Basic Steps. And then this person says, "Well, all right. Now, the way I do this is to — I say — I say ... What — what do I say now? Well, I — I say, I say, 'Remember something real' and then he remembers something real and then I say, 'Okay.' Is that right? All right, fine, now here we go. All right, now. 'Remember something real.' "

Now let's take this terrifically thin person. They see a wall and they go zong! You ask them to eat something and they say, "All right, I'll eat a hearty dinner. Have you got any toast?" No, they won't eat, they won't acquire mass and so forth. Now this person is probably doing something obsessively quite in reverse — but obsessive, you understand. This person is obsessed with the idea that they cannot have and cannot own and all this is — all the total obsession is — is they cannot tell a lie.

And the person says, "Mm-mmm-mmm, yes."

And a person who is absolutely obsessed with telling the truth — where we define truth, you see, as agreement with this universe — you see, there are two kinds of truth. Truth is one, what's true, and two, is what is in agreement with what has been and is being at the moment, which same contains a lot of lies.

And the auditor says, "Okay."

See, there's two kinds of truth. This fellow, he says, "Well now," he says, "I am basically a static. I can do this and that." All right, that's a truth. There's another kind of truth. He was down at Joe's Bar last night until 10:03 drinking Scotch. And he says to somebody — asks him the next morning, "Now, where have you been?" — and he said, "I was down at Joe's Bar last night until 10:03, drinking Scotch." See, now that is agreed-upon truth. Other people saw him there and so on. He can prove it, in other words. Actually, it doesn't matter a darn. Somebody says, "Where were you last night?"

Well, his Instructor's standing right there, you know. Instructor says, "(sigh) Show some interest!"

"Oh, I went to the opera."

But training, processing units today are coming up into a state of efficiency and interest which is quite interesting. The HASI auditor, for instance, used to start his staff auditor conference at five o'clock. See, he had nothing to eat since lunch, and he starts staff auditor conference at five o'clock and still be there and the conference still going on at eight with no dinner. So that noticing this and taking pity on this, I pushed it back to four. And have still had one going on at nine! Everybody real interested, comparing notes, squaring it all around and so forth.

Person says, "But there's no opera playing in Washington at this time." "Huh! There isn't? Well I just created some."

Another thing is, of recent months, become increasingly apparent: that the people in Scientology were increasingly — in the West there — getting MEST-conscious, you know, a little bit. They are starting to dress up and wear ties and so forth. Darnedest thing — darnedest thing I ever saw was a Director of Processing who, up to that time, auditor comes in in shirt sleeves, you know, and so forth — Director of Processing all of a sudden went on a complete military martinet binge! She'd just got some auditing squared around and her tolerance level or her unwillingness to run other people's machinery had been run out. And she takes a look at this auditor — he walks into the auditor's conference, he's in a very neatly pressed, clean shirt and tie. And she says, "Well, I hope you didn't audit your preclear looking like a wreck like that!" She had everybody in coats. Fantastic. Yes, times change. I suppose some time in the future I'll probably develop a process that will make a business executive.

Now, this is not really a departure from truth; it is a walk into imagery — creative living. He just creates a time track. But a person who has been utterly and absolutely convinced that he must not at any time create any time track even vaguely independent of what everybody else has experienced, is pinned into an obsessive truth. They really don't know they're doing this, and they'll get pretty darn thin. They will lose things. Things will disappear on them. They have a tendency to fade away. Why? Because they've got to state the exact and correct ownership of everything all the time and they're doing this all the time. So they're not owning anything. And boy, if you could just be this person as a thetan for a little while, you'd look out at the wall and boy, that wall would be thin. You run this person on 8-C and this person is very doubtful of how deep the fingers will sink into that wall. You know, everything is light, filmy, no substance or substantialness to existence, and these people are thin.

Audience: No!

The other person is misowning on a grand scale, see? This gives him weight, gravity and so on. The other person is owning, as obsessively, on the exact correct scale, and he hasn't any weight. Fantastic, but you'll see this happen.

And will make one devoted to a business executing. Well, I've studied this and I don't know whether you have to push them down scale or bring them up. (audience laughter) We've gotten people much more alert and much more competent on an executive line, but we haven't gotten them to a point where they lost all interest in their fellow human being and would just sit there and stare at that paper chain and shuffle it. You know, that's what an executive's supposed to do. You know, shuffle the pieces of paper. People put a piece of paper here and he's supposed to put it in that basket. That's an executive job.

Now, if you want your car . . . And you see, if you know the secret behind all this, it's very simple for you to own and misown at will. Now any time that you had a car and you liked the car and then you sold the car and felt bad and experienced loss, you see — well, you, of course, must have ceased to misown the car — I mean, you didn't go about it properly. You said, "There goes my car." Well, the moment you sold it, you should have simply given yourself the new postulate, and you simply said something like "Made by Detroit, his car. Goodbye." You'd feel no grief. You know, "It's gone. So what?"

It's the number of pieces of paper which you can handle in any given hour which determines your importance as an executive.

All right. Now we take a departed ally. People going around and saying, "My grandfather is dead. (sniff)" Or black screens, and so forth, see? What's the thing? You could have said "my grandfather" — that would have made him very solid — right up to the moment he died. And you would have said, "Genetic line body's grandfather no longer exists. Cause of death, his. Picture of death, mine." No reaction. That's cancellation of reaction. Merely state the truth of the situation. In other words, when you stop playing a game, straighten out its ownership before you leave the field; because if you don't, you won't leave the field. So how do you get off a playing field? Just get the correct ownerships of everything. You loused all these things up so you could have a game. Now let's admit that we did this and then admit the correct ownership of all the pieces and spaces in which the game was being played and you can leave the playing field.

Well, an unfortunate thing, however, with all this is that doesn't determine a successful businessman. That's another thing. That's something else. And the way you do that is you get a fellow that can look at the situation, estimate it, get the answers necessary to resolve it and put them into effect and carry them forward to a successful conclusion. Well, we can make people like that, but they won't sit at desks.

Here's your football player who was the star of the college team and so forth, and now he's selling bonds. And they say, "Well, that's Mr. Grange or somebody, and he was all-American for such and such a time." We look at this fellow and we say, "Why in the name of common sense can't this individual stop playing football? He's now forty-two years of age. He was once an intelligent man. Why is he still playing football?" Well, you don't recognize entirely the complete mechanism behind it. He's not only playing football; he never left the game with Army. He's still there. And he gets to be forty-six and all of a sudden develops what they call athlete's heart. Why should he develop athlete's heart? His heart is still playing football.

Well, we have many quandaries, many difficulties. Now, Ability magazine is scheduled in the next many, many months to become a national newsstand publication. As you can realize, that takes a great deal of time, effort and expenditure — great many contacts. You couldn't possibly print a national newsstand publication from the Southwest; they don't have that much paper. That's the truth.

In other words, any playing field is a playing field because you're misowning the game and players and the ground on which it's being played. The musician says, "My music, my organ, my piano." Says this very consistently, and so keeps in mass form, music, the instrument — stays in there playing the game. And then one day for some reason or other decides to be a painter. You should ask yourself, why doesn't a musician every now and then suddenly become a painter? Well, the oddity is, they do. They do. They get tired of playing music and start painting or something like this — they'll swap fields. But oh, my goodness, the person who does this is practically a Clear — I mean, they're just natural, you know — and boy, are they in good shape if they can do this.

It just doesn't seem that paper grows on the desert. Until they learn to make it out of cactus, they'll continue to have a shortage. Furthermore, it costs more to print in the West, Ability magazine — by a factor of two — and do all the work ourselves, than it would cost to have it printed professionally with no strain or pain to us in the East.

Now, we take this person who's not in this terrific condition and they're saying "my musical instrument, my music, my career" so forth, talking about this, you see, and then one day they find they're not getting much attention for this or something, and they decide to paint. Where are they? Where are they, really? Where are they stuck on the track? They're sitting at that instrument. They'll be there for years, because they never left the playing field.

And the second it started to climb up on the circulation lists, I reversed the motto of Horace Greeley, and I said, "Ronnie, go East."

Now, sharpen up your ears, you people who know your Dianetics. This is the mechanism of getting stuck on the track. And although the word can stick a person on the track — a phrase and all that, a person can get stuck on the track with these — there is a more basic, a more fundamental mechanism than this. And that is, they misowned things till they had a playing field, and then when other factors entered and the game ceased to be playable, they never left the playing field. In other words, they never straightened out the misownership they started with. They had to have misownership. You know, it wasn't their field at all. They didn't have anything to do at all with making this field — nothing whatsoever. And then they say, "my playing field." See? Misownership. They have a body, a doll — a biological doll, such as you wear. And this biological doll is the piece they are using to play the game. And so they say "my body," you know, "I made it." But they make very sure that they stole one, so they didn't. And they say "my fellow players." Well now, that is actually correct. So they have to find something a little bit wrong with them so they don't quite own them. You know, they have to be a little critical, introduce some feeling of doubt about the "my-ness" of "my fellow players." And that keeps a crowd around!

Now, rumor is an effort to supply an existing scarcity of information. A rumor is an effort to remedy lack of data. That's all rumor is. And an effort to get out enough data that people know about — or would like to know about — about what's going on is rather difficult. It's a little bit difficult because often they're not interested in what you're saying.

And then they say "the enemy" — they belong to "them." But the funny part of it is, to have a really good enemy you had to have a lot to do with creating him and then you had to say "I didn't have a thing to do with it," and you'll have a nice, solid opposition. Nice enemy. See how easy it is? Then when the game's over, just straighten out the factors of ownership of that game. There's no consequence or liability to it; you exteriorize from that game.

But we have these days solved this to some degree. I believe you'll like Ability magazine, the way it's going — more or less its tone and so on. And the number of pages it can have must not be limited and restricted simply because the Southwest doesn't know that you use paper to publish magazines.

Now let's take language. Why is it if your genetic entity was once French, you do not like a nightingale speak French? In the first place, you haven't stirred it up. In the second place, the GE has never left the French playing field. And it's sort of a stuck line on the whole thing. This is a fascinating fact. The GE isn't going to up and talk French anyhow. You've got to talk the language that the GE talks.

So we'll try to make it bigger and try to make it go further. Naturally, when Ability goes national it will, to a large degree, lose some of its personality or tone — less intimate detail — so it will have to be supplemented by an additional bulletin to the membership.

But why, if you as a thetan had a French body, why don't you talk French now? Why can't you talk French? Well, as a matter of fact if you did an improper jump out of the French playing field, if you didn't separate from it at all well, you'll get yourself into the beautifully stuck condition of being so confused about French, not being French, that the whole thing becomes a mystery. "I can speak French, but obviously I am not French, so why should I be able to speak French? But I can't speak French, and that makes a nice mystery." And you go around not even able to learn French.

Now, as far as the HASI is concerned — I was just talking to Phoenix a little while ago — everything's going along very smoothly, HCA, BScn Course running well, the processing unit running very well. They're trying to get things squared away, because what we did was take some of the business facilities in an effort to print Ability and so forth, and move them East. Now, that is what has moved East — some of the business facilities of the organization and its equipment and machinery.

Because, in the first place, when you separated from the French race, youdid an immediate "they," if you were a smart thetan — "those Frenchmen." See,you got about twenty-five feet above that dead body and you said, "Look atthose Frenchmen down there." There went your French. Because you werevery, very careful to say so if you were smart. If you wanted your French back,just start realizing how French you are. One liability goes along with it,however. You're liable to get out of your head and find yourself over Nimes orReims. You'll move back over the old playing field and you will move back outof present time and will things look funny! See how you would go about that?So if you were at all able, when you exteriorized from a dead body yousaid, "Their body, those Frenchmen, their Earth," you know — bing, bing, bing — "partially mine, not mine," and you'd have it, you see, because you do havesome slight series of incidents connected with it that you did contribute to.But the ordinary job that is done on exteriorization of death is simply this one: they say, "Those Frenchmen, that body" — no more, wipeout, forgotten, gone, period. In other words, the guy does an almost violent proper ownership of the whole works and detaches from it and still leaves himself with a little fragment of the whole thing by then introducing some other factor and then by saying, "Now I will have to forget it all."

Now, actually it's a good thing to have the business office at a distance from the school and the processing center. And I hope now we'll be able to hire a stenographer and she'll sit there and she'll go all the way through and write dozens of letters before all of a sudden she goes out to Phoenix. (audience laughter)

See, that is another factor and not a necessary one at all unless you're trying to convince somebody that you shouldn't be locked up in the Bastille. Most thetans have a fear of past crimes, so on. You know, what I told you yesterday — they're hit and then they think "I'm guilty," you know? They get hit and then they say, "Well, I must be guilty of something because I was hit." So they're killed, so they say, "Well, I must have been guilty of something, because there it is, dead." And his immediate conclusion is, "I'm wanted, by the wrong people." You get the idea? The shock of death is sufficient to convince somebody that he's done something. That's why he very quickly reverses on the responsibility scale. And that's why he has a dwindling spiral.

The plans for the future of Scientology are actually in the run right now. They are materializing. They are going forward at this time. The die, in other words, is cast. The modus operandi behind this planning is a very simple thing to understand if you'd only care to look at it. That is, with a minimum of organization, a maximum of dissemination, and still at the same time guarantee the training excellence of an auditor and guarantee the skill and knowledge of those auditors he trains. That's what we're trying to do.

So an exteriorizing thetan ordinarily is not going through a really proper procedure at all. He's merely saying, "No responsibility." But he just happens to hit this Ownership button properly and then he adds the extraneous "Forget it" — you know, otherwise he's liable to be arrested or something of the sort — and that's that. And he's gone, he's out, he's no longer interested, and that's the end of that game as far as he's concerned. So he does this — bang-bang! Just — he knows enough to do this.

Now, lack of communication brings about rumor. There have been more rumors about less in Dianetics and Scientology than can easily be printed by Time magazine. I'm not saying that Time magazine prints only rumors. I saw a news notice in there, in I think 1947, which was a fact. Yeah, see — it was a fact. I checked up on it. Everybody was quite surprised.

But there is extraordinary pressure on it that shouldn't be there. Because he's dead, he must have been guilty of something. This proves it, doesn't it? He's dead, isn't he? There was a blow or a shock or an explosion or something happened, because even a quiet (quote) "natural" (unquote) death — whatever that is — generally, on exteriorization there'll be some explosions of ridges or something like that. There'll be a disturbance, an electrical disturbance — there'll be a shock-back as far as the thetan is concerned. He goes then believing that it was he who killed the body. That's about the least thing he'll believe. And maybe in the next life he floats along with the body, you know, killing it. Why? Because he's a killer. Well, why is he a killer? Well, the last body he had died, didn't it? See the stupidity of the — there is no real logical .. .

But this flood of rumor, you should understand, that you hear about this and that, is normally simply an effort to be wise or smart, but principally an effort to fill in a lack of news. An effort to fill in a lack of actual news. Well, I very often wish sometimes that some spectacular occurrence had happened in order to put some real news on the line so as to knock a few rumors out. Man is very scarce on drama and sometimes dreams up drama with a most alarming result. So that we occasionally hear all sorts of things, see. Hear everybody — "all the auditors in the East have just decided to jump into the Atlantic" or something. And we hear that "the HASI has just burned down the courthouse in Phoenix," or .. .

If you wanted to rehabilitate this — just that — you start exteriorizing by whatever process, Ownership or anything else, you exteriorize somebody from his body and then have him get again the correct ownerships of the forgetters. Who said, "Forget it"? This between-lives area thing is merely so a person can say, "They said forget it." And that makes the forgetter persist. See, the forgetter has been misowned and this gives a bad memory that psychology talks about and so forth, and about which we are not interested. See, the forgetter has to be misowned to be effective. But the odd part of it is, the memory doesn't. Because a thetan basically knows everything, so the only thing he can misown is his stupidity if he wants it to stick. That's why you can change people's IQs — you just get the ownership of their stupidity. Very simple.

But some of these rumors are quite interesting in that they are consistent and continual, and one of those was thrown at me the other day: that I was in an institution. And I looked at the fellow, who was a newspaper reporter heh! — a real bad one. I looked at this character, and I said, "Where the hell did you learn that? Now, where did you pick that up?" Well, he couldn't say. But I was very intrigued because this rumor has about five times been traced back to the Menninger Institute as having emanated from there.

Now, you see how you would use this practically? Let's get it real straight. If you want to possess and have, you'd better misown. See? And by "misown," we say just assign the wrong creator, and you'll have something and it'll persist. Assign the wrong creator. "This car was built in Florida." "It was made by me." "This beautiful John Alden yacht that I designed." You see? And then when one changes his game, to go through the very nice little ritual of assigning back the proper ownerships, and bother the forgetter. First thing you know, you'll wind up with all your experience intact, and none of the playing fields.

At one time we did publish this fact, however: that Menninger was not, at this time, in an institution in Wichita. But in view of the fact that there's no fight going on in this direction, I don't think there'd be much slapping back along this line. We are not trying to monopolize healing in the United States. We are not trying to monopolize insanity.

There are people walking up and down the street all day long, they're stuck in playing fields all over the place. They're in a factory in their youth, they're in space opera way back when, they're in a time when they were a priest. You say to some old-time Dianeticist who's come into Scientology, "Now, we're going to ordain you as a minister."

And I'm going to say something here now about insanity that I wish to say as just a public statement: that a great deal of experience, observation, on the subject of insanity and insane people has finally forced me to the conclusion that helping the insane is usually an effort to reverse what self-determinism they have left.

And the fellow goes, "Nnyyeeeoww! No! None of that!"

A person who is psychotic has, at one time or another, decided to die. He has not now, or subsequently, decided to live.

Well, rather than argue with the guy you simply say, "All right, now get the idea of being a priest. Well, what can you be that's real close to it?" "Well, I could be a demon." (audience laughter)

Now, almost any of us have at some time or another felt bad enough or been sick enough to say, "I wish I were dead," and really mean it at the time. But then we say afterwards, "Well, this life isn't so bad — go on living," you know? Psychosis doesn't do this — what makes it psychosis. They say this so hard or they come so close to death, that they abandon the body and then hang in the middle, unable to completely let go because it's still alive, and unwilling to take over any control of it again. And there they sit, trying to die.

I just work him around, have him be various things of this character. The next thing you know, he'll tell you confidentially, "Well, I — I feel a considerable confidence in the idea that I could probably be a cardinal, but not a minister."

And this society says that we must keep everyone alive, because we're all machines, you see? And there is no other life and this is all there is to it, so everyone has to live. And the society says this urgently and continually — they have to live. As a matter of fact, it would be a very, very, very dangerous thing if anybody were to legalize what they call euthanasia, which is murder. See, it would be a very dangerous thing because somebody could always figure-figure his way around this law. And you'd be walking down the street feeling perfectly happy about life, and they'd say, "You know, that person's liable to have pups," or something of the sort. Bang! Very dangerous to legalize this thing.

Have him be a few more things like that and he says, "I don't know why I've been worried about this."

But maybe we shouldn't put all the stress in the world on the idea that just because something is breathing, it wants to keep on living! How about a plant with all of its leaves hacked off and so forth? It's trying to die. Why? So it can go be another plant. And the longer you stop it from going and being another plant, the harder off it is, the more difficulties you've put in its path!

Well, he's been worried about it because some time or another he was either violently antireligious in some role or — he lived that life — or he was a persecuted monk or something of the sort. He's led an unsuccessful life.

Now it's an unfortunate thing that psychosis would fall into this category. But the person who is insane is, according to my observation, trying to die to the degree that he has practically moved out and gone into the between-lives state. See, he just — "No more. Don't want to come near it again." And then you're going to come along and make him well, when every single vector, stress and concentration in that being is to die.

Now let me show you this: Every life we lead and die from, we catalog as unsuccessful. Let's just look that over. Every life we lead and die from, we catalog as unsuccessful. Truth of the matter is, you successfully got through that one. All right.

And it is not that insanity is an unsolvable problem. But it is an unsolvable problem in this society, bent as it is upon survival at this time.

Very germane to this subject of ownership and responsibility and control, because that's all the same little ladder, I'd better tell you something about another process which is quite close to this.

Now, that doesn't mean now that you cannot take a person who is disturbed and make him undisturbed. You can reverse this vector. But the seriously insane are trying to die. And unless one had complete and utter, uninterfered-with freedom to give these people space, to give them sunlight, to give them some associations and company of one kind or another, to minimize these restraints of one kind or another, difficulties in the cure of insanity are imposed to such a degree that no auditor or no minister, unless he believes that there is some small chance, should concern himself with insanity. Why? Because we haven't got enough auditors.

Why won't individuals uncommunicate — break communication? Fellow's stuck to the wall, he won't let go of it. All right, ownership is your first key and clue. This brings about an obsession on his part that he must not break communication once started. And he begins to feel that he cannot possibly break a communication if he has begun it. Now, this is idiocy. Because you wrote Eisenhower a letter means now that you have to write Eisenhower letters. Well, that's the way it figures, isn't it? You started to communicate. If you're unable to stop communicating any time you started communicating, you're being penalized to some degree, aren't you?

Now, it is perfectly true that a case could recover. The hope of insanity lies less, then, in auditing than in providing enough space, enough lack of restimulation, enough quietness and rest — since exhaustion and insanity are almost synonymous — to provide enough quiet and rest, space and food so that the person might have a chance to change his mind and decide to live again. Until he does so, there's very little you can do.

Now let me tell you about a completely and utterly and fantastically unworkable process. This is the most unworkable process that anybody ever investigated. It has no benefit; it's all liability. Would simply be this question asked over and over and nicely acknowledged — it'd sound just like an auditing session. I hope no psychologist gets hold of this, because he'd have to do it just to find out if it happens. He would! Have to. So I'll give you the rest of it, how you would solve it. It's just an experiment. It's a wild thing that you could do to somebody. You say, "Now, give me some things you could go out of ARC with" or "Give me some things you wouldn't mind breaking communication with." And he gives you some and you say, "Fine. Fine. Good. Good. Give me some more things you could break communication with" or "go out of communication with."

In Dianetics, there was therein proposed a solution to the problem of insanity: to provide space, to provide quietness, let somebody get a rest and let them change their minds. There is that solution. Perhaps someday some part of this society will see such a solution put into effect or will try to put such a solution into effect.

And he'd say, "Fine" — then he'd tell you some things — "Fine."

To take a person who is insane in a very closed, confined area and audit them may or may not succeed, simply because of the existence of the barriers and restraints — everything cooped up in their vicinity. This doesn't mean that an auditor has not, and that an auditor in Dianetics particularly could not, bring about a considerable change in the insane. It does not mean that this could not happen. It does not mean that because a person is insane, it is all hopeless. I'm telling you what I am satisfied insanity is, which I think you might find an interesting observation.

And you say, "All right."

Insanity appears to be that thing of a death wish of such strength and magnitude that the person will see almost everything die around him in an effort to carry it out. And sanity returns when the person decides again to live.

See? What a nice auditing session it sounds like, you know. Right up to there. Just sounds like the real McCoy. Sounds real good, you know. And you say, "Give me some more things that you wouldn't mind going out of communication with." Well, this is so logical — so very, very logical. Because the truth of the matter is, the only reason the man is stuck on the track is because he won't go out of communication with the past. See, he just won't. He refuses to. Still got it. Wants it. So obviously we have to repair his ability to break communication. Otherwise, we won't get him cleanly breaking clear of the time track at all, will we? It's the theory behind this. Nice theory, isn't it? So we say, "Give me something else you wouldn't mind going out of communication with."

And out of all these years of study and observation, that's really all I know about insanity. Because I have seen preclears in much more serious condition than an insane person seemed to be in. I have seen them with all the manifestations that an insane person had and yet they were not insane. I have seen them with engrams in restimulation that would have killed an elephant, and they were still sane. I have seen them so nervous and shaking that they were practically shaking the threads out of their sleeves and they were still sane. But they wanted to live. And so, by themselves or with the help of an auditor, they overcame the ghosts and things that go boomp in the night. But that person wanted to live. And so that person was sane. That person was willing to take responsibility for some part of his difficulties. And so that person was sane and so that person could recover.

And he gives us something of "I wouldn't mind going out of communication with my mother."

What we call the insane — desire to die. And they might have some very minor thing wrong with them, but they desire to die. And that is the vector that they go.

And you say, "That's fine. Now, give me something else you wouldn't mind going out of communication with."

As far as psychosomatic illness is concerned, I have felt that psychosomatic illness was overrated. And I would continue to feel that it was overrated until I found a man who did not have one. And I have begun to believe that psychosomatic illness is a misnomer and it should simply be called "unwanted sensation" or "unwanted absence of sensation." And to classify it as illness was to make it unsolvable. Because illness infers that some bugs or some malfunction of organs or something else is basic causation.

(said angrily) "Well, I wouldn't mind going out of communication with my boss."

And we find that psychosomatic illness is apparently simply unwanted sensation or lack of sensation. And that psychosomatic illness comes about when an individual is called upon to prove something and fails. So much so that if you were going to process a chronic somatic you could do this fascinating thing: you could say to an individual, "What have you got that would prove it?" See, you're not talking about a thing. You just ask him, "All right, what have you got that'd prove it?" And he'll have an answer. And he'd look himself over and he — "My head, that proves it. I've got a body, that's the reason. Because people were mean to me; that's why I have a body."

And you say, "That's fine. Now, give me something else you wouldn't mind going out of communication with."

You can ask a person and solve the entire service facsimile that was described in 1952 simply by asking that person, "What would it get you out of? What would it get you into?" You ask him these questions alternately.

The fellow's saying, "The whole planet!" He'd simply go into a rage. And he'd go into enough, sufficient anger and rage that you would find him unauditable right at that point. He would blow — he would blow the session. I've done this several times just to test it out. (audience laughter)

"Oh yes, you have a bad arm. All right. Now, what'll that get you out of? Now what'll it get you into? Okay, fine. What'll it get you out of? All right. Fine. What'll it get you into? Fine, that's fine." And then you could finish it up, if you had that flat, with "All right, what can you prove with it?" and you'd find out he had a whole category of things he could prove with this psychosomatic illness.

Having the antidote right to hand, it was very easy to do and get the guy turned around and back in and run the rest of it. Couple of auditors have done this just to make sure that this was the mechanism, and it is the mechanism. The effort to go out of communication with, eventually gets himself so stuck that he goes into a rage. And rage is the emotion which is designed to break communication, but doesn't. It just stacks it up. You recognize the emotion there. It's just the effort to go out of communication, that's all — and to keep on informing people you're going out of communication with them. And the boy does not come up above rage with the process, because he blows the session and goes out of control. Now this doesn't much matter what person you're running it on. That's what they do. That's the end of that. So it's an utterly unworkable process. (Day or so, they'll settle down and start living again.)

So I think that in treating psychosomatic illness, we are running straight up against the computation of a thetan that he ought to have some sensation, and that any sensation is better than no sensation. And that he should have something with which to gain a little sympathy and to prove his lack of guilt, because when we touch these buttons, all of these fancy psychosomatic illnesses that are so beautifully described and cataloged endlessly, fade away. "What'll it get you out of? What'll it get you into? What'll it get you out of? What'll it get you into? What'll it prove? What have you got that'll prove something?"

But here is this situation. A process which sounds like a legitimate process evidently is completely unrunnable. And obviously, if you wanted to get somebody unstuck on the time track, the most logical thing in the world that you would do would be to rehabilitate his ability to break communication. Certainly you've got to break communication with the past in order to get him totally in present time. He's got to be willing to let go of something on the time track before he'll come out of it.

So we couldn't possibly be looking at an illness if we're looking at the human race, unless being human is an illness. So we have to immediately come out of the category of illness in order to treat a chronic somatic. And a chronic somatic is not a psychosomatic illness! I suppose some chronic somatics could be bad enough so that they would then be classified by one of the healing sciences as a psychosomatic illness. I'm just not throwing words around; I'm trying to give you a bigger breadth — a look at this.

All right, where's all this lead? It led immediately to Consequence Processing. The first edition of Consequence Processing ran this way — it's the very first one — "What would happen if you got angry?" On and on and on and on and on, and eventually cleaned that up and the fellow said, "Nothing," you know? He'd swerved. And then you can say, "What wouldn't you mind going out of communication with?" and you'll only get a little sputter and yap about it. You've already solved the consequences of anger. He's fighting anger, and as long as he cannot break communication, time, the single aberration, will continue to depress him down the Tone Scale. With each forward ticking moment, he will get stuck tighter and tighter and tighter down to anger and then blow it, and through to the lower harmonics.

One person is on crutches with his legs and another one's on crutches with his mind. Doing what? Trying to get out of things and get into things and prove it.

And that is the mechanism of the dwindling spiral. There's no more complex mechanism than that about it. Do you see it now? With each ticking moment, time is breaking communication for him. And if this process "What wouldn't you mind going out of communication with?" winds him up in anger, certainly time, going tick, tick, tick, tick, tick — which is "Break communication, break communication, break communication, break communication" — certainly would wind him up in going down scale. And that's how people descend down that Tone Scale and why they wind up where they wind up. It was the most basic reason. How do you clean it up? Consequence Processing or Ownership Processing — or consequences of ownership, so forth; you could combine these.

And you take somebody whose parents never listened to him. He'd go in and he'd say, "Sniff, sniff!"

But the way that you would handle this would be — most basic and fundamental way — "What would happen if you got angry? What would happen if you got angry?" It is evidently apparent immediately that if we are going to get anyone totally above 1.5 on the Tone Scale, we're going to have to run "What would happen if you got angry?" sooner or later.

Mom would say, "Go away now, I'm busy."

Now, a thetan can get up above 1.5 on the Tone Scale with the greatest of ease, but you can get a body up there, too. It's the body that gets stuck in covert ... The game called society is covert hostility — propitiation, politeness, so forth. That's stuck below 1.5. It's very dangerous when it's stuck below 1.5. There's no reason why this game could not be carried on above 1.5, but as years progress and arthritis sets in, the tickety-tick, tickety-tick, tickety-tick of time breaking communication, breaking communication, every cycle is saying, "Break communication, break communication, break communication, break communication." Of course, it's also saying, "Make communication." It's saying, "Make communication, break communication" for its whole cycle. And if an individual cannot have "Make communication, break communication, make communication, break communication," he can't ride along the time track. He'll just simply stick harder and harder and more and more into misowned incidents.

Next time ... (pause; audience laughter)

This is the mechanics of this universe. This is how this universe throws down scale the luckless thetan who is living in it. Because he believes, as everybody believes, that there are vast consequences to anger, and every time he starts to get angry — which is to say break through this — he's said, "No, I mustn't get angry. I'll get sick and people will get mad at me and I will starve to death and there are horrible consequences will occur if I get angry, so therefore I've got to kind of float along with this time track one way or the other." And he starts to pull loose from various points on the time track where he's misowning and gotten stuck and he feels himself starting to get mad and he says, "No, no, no. I'll just have to float along with this time track."

Mom would say, "Go away, I'm busy."

We have to restore to the individual the freedom to be apathetic, if he's in pretty bad shape, and then the freedom to be angry — or simply the freedom to be angry.

Next time — whole arm, you know, "Look!"

One case, by the way, fooled me one time very recently right on this same fundamental. I started running this process, "Now, what would happen" — I knew this person was stuck all over the time track and this person was not high enough up scale to run Ownership Processing or Responsibility or anything else, so I simply started in, in just the fundamental that I already had, and this fundamental was simply this: "What would happen if you got angry? What would happen if you didn't get angry? What would happen if you got angry? What would happen if you didn't get angry?" by which we mean plus and minus running as is marked on these charts. "What would happen if you got angry? What would happen if you didn't get angry? What would happen if you got angry? What would happen if you didn't get angry?"

"Go away, I'm busy."

I was getting no comm lag. So I says, "Aha! Process too high. Let's start down at the bottom." I started down to the bottom and chose just at random, at the bottom, "sleep" or "unconsciousness," and ran this flat. "What would happen if you got unconscious? What would happen if you didn't get unconscious? What would happen if you got unconscious? What would happen if you didn't ..." Got that cleaned up. That cleaned up fairly easily; came right on up scale through various other, you know, "What would happen if you hurt? What would happen if you didn't hurt?" which is above anger. No comm lag again, so I dived back down scale once more — said, "Couldn't be, because this person is not an apathy case." Well, as a thetan, this person wasn't an apathy case, but the person's body was stuck solid in apathy. And I said, "Well now, all right, let's just take the Tone Scale now. What would happen if you got apathetic?"

Finally he takes the whole body, see, and he says .. .

"Thuhhh! Thuhhh!" Terrific comm lags.

Mama says, "Go away, I'm busy."

"What would happen if you didn't get apathetic?" Oh, terrific comm lags.

The fellow says, "I haven't got anything that'll prove anything. I give up. I'm dead."

Person was stuck on the lower harmonic of anger — as a body. Cleaned this up, went up Tone Scale, got up — there was nothing much on grief — more or less cleaned up and got up to anger and cleaned that up rather easily and then ran "What wouldn't you mind communicating with? What wouldn't you mind breaking communications with? What wouldn't you mind communicating with? What wouldn't you mind breaking communications with?" and the person just ran like a well-oiled dream and soared right on up Tone Scale — 2.0, boredom, conservatism, enthusiasm as a stable tone.

And he sees an auditor years and years later — he sees his co-auditor, he sees his wife, friend, somebody auditing him. "I feel pretty apathetic. I ..."

So I wonder how many cases in Dianetics and Scientology are parked below 1.5 as a physical body, or as a thetan and body, simply because they do not dare be apathetic or angry? How many? And is this the barrier which prevents a person from coming up Tone Scale rapidly? And yes, my experience in the last few months and weeks has told me that it is.

Here he is, still trying to prove it to Mama. Only he's got a lot of substitutes for Mama by this time: gateposts and wives and all kinds of things, you know. He's trying to prove it to somebody.

An inability to break communication will depress a person on the Tone Scale. So we have a very interestingly simple mechanism for getting a person up scale. We have to get the consequences of these emotions and the consequences of no such emotion, see? Consequences of apathy, consequences of not being apathetic. We have to get the consequences of these emotions or anything else that occurs. Right along with this are the consequences of unconsciousness and the consequences of pain. We have to clear these up to some degree.

But if you look into the computation behind it — what'll it get him out of? what'll it get him into? what'll it prove? — thing's rather simple.

If you wanted to solve an engram all the way across the board, you would certainly have to run something on the order of "What would happen if you became unconscious? What would happen if you didn't become unconscious? What would happen if you got hurt? What would happen if you didn't get hurt?" and run these things flat. Those are pretty high-toned, by the way. But that, of course, runs out the most holding basic of an engram. We knew in Dianetics that it was pain and unconsciousness which pinned the engram where it was. So you can run that by Consequences Processing.

But there's another factor involved which makes psychosomatic illness a very suspicious thing. And that is you have to make the thetan capable of inventing a whole new category of ills before he'll give up any he's got.

But you won't get people up Tone Scale as long as they're afraid or unable on the subject of apathy and anger. Now that doesn't mean you want everybody going around mad-dogging with anger. The funny part of it is, they only go around mad-dogging with anger when they can't be angry. They only go around being obsessively apathetic when they can't be apathetic. They only go around crying, crying, crying when they can't cry. When they can do these things, they don't have to do them just to prove it — and we get into proof.

So, as far as illness is concerned, I do not for a moment believe that any auditor, treating any thetan, is going to heal anything. He'll change him, he'll give him another pattern, but to put him into a category where he'll never have any feeling anymore of any kind? Where he could never get ill again? Where he could never go into Selective Service headquarters and say, "Huh? You want me? Ha-ha!" (audience laughter) What kind of a dirty trick we trying to play on people?

Neat process right along there, by the way, is proof. You say, "What have you got that would prove anything to whom?" Or "Invent some proof." Fabulous process. This whole category of "invent" — invent some time, invent a game, invent proof — rather fabulous processes.

We should put it into his command to be able to do these things knowingly and not have to hide the fact that he's doing it and do it obsessively. That's about the only thing we could change about this characteristic.

Consequences, then, on the Tone Scale is the most vital process that you'd have to get rid of to get a case coming up scale. Because they're going to hit a barricade. And the barricades, if they're above apathy, will be anger, and if they're apathetic or around there someplace, will be apathy. And the mere thought of breaking communication will put them into the solidity of apathy or grief or anger — the three ridges. Just the thought of coming up to present time would be enough to pin them into apathy or grief or anger. "What would happen if you got apathetic? What would happen if you didn't get apathetic?" resolves this.

Therefore, any great fixation on our part on the subject of illness, as such, will not be rewarded — ever! But a great deal of attention on our part on increasing abilities to the point where he's even able to be ill would pay off heavy dividends. Therefore, in Scientology you couldn't possibly be dealing with a healing science, because one of its functions is to make the fellow capable of getting sick!

So this goes along to a marked degree with Ownership Processing. Of course, Ownership Processing is sort of a sledgehammer. You simply say to the person, "Get the idea who owned it and who didn't own it" and so forth, and there's no energy left around to be stuck to. But this doesn't mean he's going to be terribly happy about it. No great liability connected with it such as other processes — Perfect Duplication and so forth — but he doesn't quite like to give up that much MEST, he thinks. He'll have rationalizations; whereas "What would happen if you got angry? What would happen if you didn't get angry?" — he comes out of that cleanly because you change his consideration. And when you change the consideration or the ideas of a man, you make him well; and when you change his MEST, you've changed his MEST.

Now, these are the things which I have had to think about and talk about for a long time with auditors, with preclears, and these two conclusions I have reached very positively. That our own health, the health of the organization, and the trueness of processing itself, dictates that we do not consider ourselves to be healers of the insane or the sick.

Well now, do you see these mechanisms? They are quite interesting and they bring processing out of the dark ages of "maybe" into a considerable certainty. Anybody whose case is lagging — he's getting lots and lots and lots and lots of hours, you know, and he keeps piling it up — can remember times when he kind of started to get mad or started to feel apathetic during a session, checked himself or the auditor checked him, and he went on running the process. In other words, he tried to come up scale and go past those bands, and social agreement says, "Thou shalt not rage" and so he just sticks right there. How many preclears have gotten parked below that band, there's no telling. But now that you know this, there's no reason why they should be parked there any longer.

If a person wants to die, if he finds life completely unsupportable, who are we to come along and say, "You have to live," particularly when this overset of his self-determinism would not be possible. The insane only stay insane — they only stay insane — because they don't want to live. It's a level of death deeper than death itself. And as a matter of fact, death is the substitute for insanity. You can examine that on the whole track. You'll find out that death was the substitute — that's the quickie — that's a good, fast method. And the only one that was before that was "Look, you have made me so crazy — you'll have to stop punishing me because you've made me so crazy that now I can't do anything and I have no control of anything and I have no responsibility and my postulates won't work. So you can go ahead and punish me if you want to, but it won't do you any good, because I'm not even responding now. I don't even know who's punishing me." And this insanity was sufficiently insupportable that after a while somebody invented death.

Thank you.

They went around and got a couple of guys and they said, "Hey, you know? What do you know? Huh! Look at this, I'm dead! Now watch!" Boom! Big invention. The wheel and the arch have nothing in it at all!

So, as far as I can see, life can be a pleasant game for almost anybody unless he has decided entirely and completely that this is impossible and he isn't going to change his mind about it. If you can communicate with him, you can always change his mind about it, if you are talking to him as a thetan — as a spirit. If you're talking to him as a body . . . Did anybody ever find that part of the body you addressed in order to get it to change its mind? Be almost impossible if we waited for the body to change its mind like some black Vs do. They sit there getting audited, waiting for the body to change its mind, you know. "Well, it hasn't changed its mind yet. Hasn't changed its mind yet. No, I ran that process — hasn't changed its mind yet. Well, guess there's nothing to Scientology — can't make my body change its mind."

An individual who is given a security of his immortality, who recognizes his own immortal character as he very easily does on exteriorization, has achieved the greatest gift he could be given by a fellow being — is a very great gift, believe me. Do you know that man has fought and bled and vituperated for thousands of years on the off chance that somebody was right when he said we could go to heaven? And you as an auditor or as a student of Scientology have it in your hands to hand out immortality, not at death, but right now.

And therefore I do not think you have to go into the healing sciences or consider yourself a treater of the insane or a healer of the sick when you have at your disposal a gift of such infinitely greater magnitude that there is no possible comparison. And therefore, I do not want you to hold yourself, or what you know, too cheap. I want you to come into possession of all that you know and I want you to be able to use that knowledge with security.

And any mission I have here on this planet at this time will be successful at that time when what I have just said has been accomplished.

Thank you.