Okay. And I would like to talk to you now about the specific road that we have traveled in arriving at where we are. It's always a very good thing to take a rearview mirror and take a look.

Well now, I want to talk to you about the practicalities of a practical religion. All right.

The name of the road has been "Trouble." The Western societies at this time do not particularly encourage independent investigation on any subject. Investigation is something that should be done somewhere else by somebody else, by contract, and never mentioned.

How practical is this practical religion called Scientology? How practical is it? Have you ever heard of a religion getting itself down in black and white on the subject of what it can do for you? This religion doesn't promise anybody any pie in the sky, but it does demonstrate that an individual can, by increasing his spiritual beingness, have greater intelligence and greater control and command of his emotions and the situations in which he's involved.

The fact of the matter is, however, that the developments of a society are not brought into being by groups of individuals employed behind desks. I dare say there are very, very, very few significant developments that have ever come forward this way.

For eight months we have been racking up data, getting it down in black and white: How good is it? What can we do? And for eight months we've been teaching the same processes in the HCA school. And that is fantastic! (audience laughter) Milestone. The fellow who graduates today will be able to talk to the fellow who graduated seven months ago.

If you look around amongst those desks you will find out that there's very few of the desks doing any thinking. And if you look into the paper trays, if you look into them very searchingly, you won't find a single piece of paper that's thinking a thing.

Well, how practical is this practical religion? Just handed to me by special delivery from the HASI Chief of Psychometry/Scientometry, is a pack of tests which have been given to a great many people before processing and then after processing. These are very standard tests. These are the most standard intelligence tests that could be given anyone, given impartially and without the least quibble, and these tests demonstrate some of the more interesting things. Now, she left me a little note on some of these, and she said, "Since you've been gone, Ron, I'm not as satisfied with the results on this week's preclears, but I'm sending them anyhow"; then we turn them over and find out they're just as good as the other tests.

There's somebody there. You take any group of individuals engaged in research, there'll be one or two of them who will be turning out ideas. This is a great thing that some of these large, huge, over swollen corporations should recognize. You don't buy things by writing a check for millions of dollars and shoving it at a group of people and way, "Build us a ruddy rod." It buys nothing.

Now, let's take a look here. And here we have a preclear ("Mr. Preclear" we call them in staff auditors' conferences at the HASI), Mr. Preclear, and we discover that Mr. Preclear was tested 2-9-55 and was tested again at 4-23-55, and between the two dates he had very little processing except Group Processing, which was given every Wednesday night at HASI headquarters. And we look over here, and I just know there'll be a change. And there is a change. He just had a little Group Processing, Wednesday nights, and he got a change of from 130 to 143 in IQ. Fascinating, isn't it? This isn't even an intensive — this is just a guy, and he just walks in and he goes to some Group Processing.

The best that group could do would be to look around for the existing ideas which have been originated by one individual, or two or six, and taking those ideas and improving upon them, or taking into their midst somebody who originates such information.

All right. And here we have another preclear, tested between 4-25 and 5-14 — in other words, that's just a couple of weeks apart — and by the way, I recognize this preclear, I processed her. And we get an IQ change in — I think that's about 6 1/2 hours of processing, 5 hours. This preclear is 50 years old, never had anything happen in her whole life, and at 50 years of age she gets 5 hours of processing, and her IQ changes from 111 points to 125 points. Now, you know the only direction that IQ can go is down, and as you get old, you get dumber. Ask any kid! (audience laughter)

But the ordinary course of writing a big check and handing it to somebody has been no knowledge for the race. That's a brutal statement but it's a true one.

All right, I'm just taking them off the stack here. Now here we have a student who is 37 years of age, and this student got — you could hardly say he was processed at all — received student auditing. The way students audit is wonderful. One of them sits there and says, "All right, I'm the auditor," and the other one says, "Well, all right, but watch it!" And then they spend the remainder of the two hours arguing whether or not there was an Auditor Code break. (audience laughter) And yet, something happened here — not much, but it went from 100 to 108. That's hardly a tremendous change — that's students.

As a matter of fact, the person who originates the idea is not terribly important. A human being ought to be able to originate lots of ideas. He shouldn't be getting a lot of pats on the back simply because he originates an idea. But the society at the same time should not kick him in the teeth. See, there's one side and the other of this.

Now here we have another 5 hours of auditing. A 45-year-old lady, and — oh, by the way, this was an interesting thing. This isn't a standard processing test; this is not quite standard. I sat there and processed this lady on this line: tried to make her — to show her that these pictures she saw all the time could be made to go away just by thinking a certain thought, (snap) bing! And she'd sit there and she'd say, "Yeah, there's that automobile accident. Yeah, my two children were almost killed. Yes. Ow!"

And in a field which has remained relatively research, certainly somebody should think — sooner or later somebody'd start thinking about it.

And I'd say, "All right, now think so-and-so. Now think so-and-so. Now think it again."

Now, here's an odd thing: We all depend on this thing called a mind. Everybody agrees on this in this whole society. They say that man's best weapon is his mind. And yet, as we look this over — man's best weapon — we find everybody totally certain about how everybody else ought to use theirs, and nobody knows how to use his! And the one thing, then, a society could use would be an operating manual for the human mind. And I don't mean a prefrontal lobotomy.

"Huh! Black magic."

In other words, there ought to be a mechanic's manual. Somebody builds himself a 155-millimeter gun, or builds a gun of 155 millimeters which is patterned after Hotchkiss's naval cannon which was "going to make war so horrible that then we would never again have war." Do you know how many inventions were invented that way? Nobel's invention was supposed to end all wars. All of Hotchkiss's inventions, which are naval big mounted cannon and machine guns, the original machine guns, and so forth — they were all supposed to make war so horrible that nobody would fight war again. And they came right on up. But nobody has the crust to say this about the atom bomb. This one — the only one that could even vaguely be true about.

So I'd explain to her, "Now you see, the moment that you get the exact combination of mental image picture which is afflicting you exactly — that you get the right combination — it of course will vanish. And I'm just showing you how to do this."

But all these boys, Nobel and the rest of them, give peace prizes over it; they're trying to end war by making something so horrible.

We'd do this again. "Yes, there's the delivery of my first child. Ow! Ow! Ow! Ow!"

Well, these boys build themselves a 155-millimeter cannon that's scheduled to kill, murder, maim, blow up and destroy men and all their possessions and families, and they very carefully sit down and write an operating manual saying, "This is the lanyard. See figure 1, part A. Pull rope B. This is the right wheel. This is the left wheel. This is the muzzle. This is the breech." They write these manuals exhaustively. And probably the manual is the only reason a 155-millimeter gun works. It makes everybody make enough agreement so that they make the gun fire.

And going, "All right, think a thought (snap). This way (snap)," so on. Bang — gone!

Well anyhow, here we have this avowedly wonderful and important thing: the human mind. And we go down to the library and we look under the stack cards — "human mind": "Libido theory — not to be read by Catholics." We read over here, it says, "Prefrontal lobotomies, number of fatalities omitted from data." We look over here: "Why everybody has to be electric-shocked although nobody ever got well from them."

She'd say, "What's happening here? This is black magic."

Well, we're not talking about the human mind, we're talking about doing things that have some bearing on, or related to, the human mind. Then we have a book, it's called The Human Mind — it's by some fellow by the name of Pettinger or something. And we look over this book, and we read it over, and we find out it's a bunch of detailed case histories about little girls that did something nasty. And fellows who get into institutions and are very loving to their wife but keep writing letters to their girlfriends, and this is how crazy they are.

And in 9 hours of processing I couldn't ever get it through to her. Because I didn't process her — all I tried to do was teach her how to think that thought to make pictures appear and disappear. And she could eventually do it, but she still thought that we were dealing in the realm of necromancy. And who knows, perhaps we are! Because this lady is one of the wilder cases to have just been evaluated for to the degree of teaching her a process, and she got a change from 129 to 138 IQ, which is not terrific — but I'm missing here, because it's too hard to show you at this distance, the tremendous changes indicated here on personality. This red happens to be the first test, and it's just for the birds, you know — sea gull be real sane if he was across there! And here we get, after those few hours of processing, this person following very close to a proper, normal behavior curve. Few hours of processing. The person was terribly — it says here "very subjective, moody, nervous," so on.

In other words, the whole book talks about insanity. And it says on the cover The Human Mind. And that's an insult, because there is no book around — if we've got to be so mechanistic — that says how crazy cannons can get! Everybody'd think that was silly if all the operating manuals on cannons merely talked about was how crazy they could get and how they kept rolling over parapets and how they backfired and rimfired and spitfired, and all we could ever find out about a cannon was that they blew up. We'd stop using them, wouldn't we? I thought that would sink in!

Well, of course, you understand these are Scientometry findings, but these are psychometric tests, so they talk in terms of disturbances and so forth. We're not interested in disturbances. That's one of the first things you should learn, you know, about Scientology — that it's an entirely different method of thinking. Psychotherapy hasn't any relationship to it, because psychotherapy goes and tries like hard — to find something wrong, you see — tries hard to find something wrong with the person so they can make it right.

All right. As we look over the field of the mind, we don't find an operating manual. We could use one. The proceeds of this congress will be utilized to create one, which I think a few people could use. And maybe they'll stop stuffing baby bottles into the cannon, and trying to load the thing by putting on hubcaps, and maybe they'll get over the idea that mind and crazy are synonyms. They might just barely get over this idea.

In Scientology we assume there must be something right about him, and we make it righter. We're only interested in his abilities, we're not interested in his illnesses. But we see these tremendous changes taking place, just on the matter of self-mastery.

Faced with a tremendous amount of rational thinking, faced by a great many rational actions, people who have studied the mind — and, by the way, I don't tell you that we're studying the mind — but people who have studied the mind in the past have apparently written about craziness or upsets or irregularities. Well, if they know so much about irregularities, you and I could suppose that then they would know something about the regularities of the mind. Follows, doesn't it? "If we just write all this stuff over here about irregularities, then all these people over here will think we know all the regularities."

Now, this is one of the more interesting things. We work straight at the spiritual identity of the person, you see, raising its self-determinism. And we get optimum results like this: self-mastery goes from about 52 to 68. This is fantastic! In other words, the person gets to be in control of themselves. At about 50, they're going, "Well, I wonder where my body is taking me next." Below 50 they don't even know that they're there to be taken anywhere.

And you walk up to somebody who has written all about these irregularities about the mind, and you say, "Where's the lanyard?"

All right. Now here's another very, very brief intensive. And here again we get a situation where this person was 45 percent depressive, and after processing was only 10 percent depressive. Don't you think that's a little bit of a change? Over here we get this person was very subjective, you know? Figure-figure-figure-figure — 70 percent subjective. When we got through, this person was only 40 percent subjective — a drop of 70 to 40. That's changing a personality just like using paint; I mean, that's putting a new model out here, and everybody said, "Is that Grace?"

"What are you talking about?"

Now it's quite peculiar. All of these factors are changed. Here's another factor: This person was only 40 percent active and after these few hours of processing (5, to be exact), this person was 90 percent active — 40 to 90 percent active. That's an awful change.

"How do you make somebody laugh? Why do people cry?"

All right. Well, I see I'm running into a tremendous number of these short process runs, but that's all right. Here we have a preclear, age 65. Now, "everybody knows" you're dead at 65! You can't change an old person — that's impossible. They just get sort of set in their arthritis and there they are, that's the way it is. (audience laughter) And yet this person changed in this fashion: 104 IQ to 117 IQ. 104, that's pretty low IQ; 117's all right, that's getting up toward college. It's quite a change.

"You're taking an unfair advantage of me. All of this material would be far, far too deep for you. If you will look up several learned authorities, you will discover that this data is not for laymen, because it's all over your head." And at no time, evidently, should you be permitted to learn how to run this concrete mixer, or whatever it is, called a human mind.

Now, we look over the personality factors of this person and we find that this person went from 5 percent critical and became sufficiently critical to 35 — 5 percent critical to 35 percent critical. This means the person became sufficiently critical to tell the difference between a good pie and a mud pie. This is a big change.

Well, that's the status of the human mind. We have three categories, then, which evidently have very little to do with the spirit but have to do with some-thing: We have medicine, psychiatry and psychology

Now, other changes occur on this. I will leave these in somebody's charge so that you can look them over if you're particular and closely interested in them. These, you understand, are just grabbed out of the test drawer on the basis of, "My Lord, Ron wants them clear back there in Washington — how am I going to get them there?" you see? And I look at them here and they're not in bad shape, but they could be in better.

Well, now, psychology does have something to do with the human mind. It does. It does experimental work. It tries to learn something about it by observation. Started about 1862 by a fellow by the name of Wundt, the "only Wundt," and ... (audience laughter) (That was a pun!) And he had a good, sound idea. Matter of fact, I've used his idea very well, which is apply scientific methodology to the mind in order to discover something about it. And they departed after that and didn't bother to study scientific methodology and didn't much observe the mind, but we've got psychology.

So here we have a 25-hour intensive of a person who needed — and this is something for you Scientologists — this person needed at least 75 hours. And everybody sat there and said, "Come on, get processed for 75 hours," and the person said, "I can only be processed for 25 hours." Processed him for 25 hours, and his IQ went from 169 to 156. It dropped. And his personality got a little bit better off: His self-mastery increased 15 points, and his aggressiveness, which was "Why open the door?" you know — crash! sort of an aggressiveness, dropped to something like normal. But that person needed lots of processing and wouldn't take it. A real bad case. This case, by the way, was the blackest black V that you ever classified as a black V when they should have been classified as a black XVIII, and yet we got some change on the case.

Now, if somebody is interested in psychology, that is all due respect to that, but let us be sure we know what we are interested in. We are interested in a subject which has certain definite boundaries, and these boundaries are announced many, many times in psychology textbooks. And psychology is not the broad field of thinkingness. That is not what it covers. It covers exactly what it says it covers. And it says it covers certain things in every college textbook on the subject of psychology. And the latest work on the subject of psychology (the only real psychologist who is included in "Who Knows and What" — his book, the authority) defines psychology in this wise: "It would be impossible to define the word psychology unless one studied the history of psychology, for the word psyche is Greek for soul or mind, and psychology is not related to the soul and probably not even to the mind." Unquote. Unparaphrase. That's almost an exact quote.

Now, here is a person, a 25-hour intensive which — oh my, this was an interesting case. This was the case which used to give us a terrible lot of trouble — case that had polio, was crippled, was in a wheelchair, was very much surrounded by family, you know, and the auditor brings the case up 1 inch and the family drops them 5 inches, you know, and this goes on. This person only got processed 25 hours and was standing without canes at the end of the processing, and walking somewhat around the room. Got no change of IQ — IQ remained the same — but did get rather fine changes here. In other words, was 15 percent less depressive, was — gee! 35 percent better in activity, was 15 percent less critical — and here we had a hypercriticalness of existence which was just nyarrrrrrr. Person much happier at the end of that time. I believe it says here, "polio case, physical improvements, walked alone with no support after processing" — but we didn't care about this. This is the realm of the machine. Now if we'd just concentrate on this person as a spirit, the spiritual beingness of this person, the next thing you know they'll pick up the body and carry it down the street. We don't care. Do you see? But the other side of it is, if you got in there and worked with the body and worked with the body and worked with the body — and when you finished up, you'd have a body. And if you look around, there are lots of bodies.

But there's psychology. Now, it's relatively undefined, but we look into the textbooks and we find it is a study of the brain and nervous system. You got that? The brain and the nervous system, and its reaction patterns. Stimulus-response is about its horizon.

All right. Say, some of these cases she did pull out here are spectacular — here is a 74-year-old man. Tissues of the body filling with fluid, terrible condition, 25-hour intensive, very great lymph trouble. Rather considerable personality changes here, and "unable to take any tests of any kind at the beginning of processing." No tests! Lord knows what condition he was in or how far he came up, but he certainly did come from being unable to take tests to being able to take tests. And we found that his IQ was 99 after he finished up with 25-hour intensive and was able to go on. But this is quite a notable change — an individual can't sit at a desk, can't write, can't control his hand enough to do so, quite depressed and so forth, and we process him for 25 hours and we discover that he is in pretty good condition and he can write and he can take tests.

Now, that has with it certain definite things. One of these things is this, very specifically: one of these things says that a man must adjust to his environment. This is part of the philosophy of psychology — there is such a thing. Man has to adjust to his environment and then he'll be happy. In other words, if you're in an insane asylum, if you're as insane as the asylum you'll be happy. Well, that follows from that definition. Doesn't follow? Seemed like it did.

Well, here is a 73-year-old man. These are all impossibles — I mean, "You know you can't do anything with a person like this. Seventy-three? Bury him, that's all." And we discover that this person's self-mastery rose from 20 points to 50 points, that this person's ability to figure-figure changed 10 points; in other words, he was 10 points less worried. And his IQ changed from 109 to 128. Seventy-three years old.

Anyhow, all right. He must adjust to his environment. If he lives in Washington, he must wear nothing but paper, eat nothing but paper, talk nothing but paper.

Now, the funny part of it is that these are staff auditor intensives, and although these people are good auditors, this work can be duplicated by careful work in Scientology. I mean, I'm not giving you stunt work. This work is duplicatable. Anybody who cares to go across this line of work and follow these steps will get the same results, which is something religion hasn't done lately.

Anyhow, there are other things which are very specific. One is that personality is unchangeable, and also intelligence. But particularly intelligence — that is unchangeable. Now, these are the limits of psychology. They are many times announced and they are muchly carried forward.

Now, here's a 50-hour intensive, a person aged 52. Oh my, I shouldn't mention this, because we didn't find it out, because she didn't remember it until after she had been processed; and we shouldn't have done this, because, you see, we do not work with the insane. We have no desire to work with the insane, but we are in an interesting position with regard to the insane: If we're not supposed to ask any questions of the insane, how do we ever find out if anybody's insane? And once in a while an individual comes in and they look all right and they process all right, and then after their intensive they say, "Well, I guess I can finally blow those eighteen years in the mental hospital." And we say, "Oh! We shouldn't have done this." We say, "You see the APA and so forth will be awfully angry, because they're the sole proprietor of insanity. They own all the insanity there is, and ..."

Now, one of the leading psychologists of the country and a very, very able man — I know him, he doesn't know me — Dr. Fred Moss of George Washington University. Held down the psychology department; many times been called in by the president, say, "What are we going to do about this?" He proposes the right solution, so he gets fired. He one time was called in by Hoover as part of a commission to take care of all the accidents the country was having and to make a recommendation as to how to put them down. He added up all the figures, found out most of the accidents were people under a certain age and people over a certain age — so we just refuse driver's licenses to these people and we wouldn't have any accidents. Most reasonable solution in the world, so he was fired. Well, anyway . . . Look at all the votes that'd cost somebody!

Scientology, you must be very careful to observe, is not interested in insanity as it is classified as insanity. An insane spirit is something we don't know anything about. A spirit is not insane. There can be an insane machine: A machine which would be insane would simply be something that was moving unpredictably and uncontrollably — that'd be an insane machine. And that is insanity according to psychiatry, as far as I know. But how would I know? Who can talk to a psychiatrist?

Now, that fellow, in the field of psychology, found the first observations of Dianetics many, many years ago — "What? No! It's not psychology." So we've had an expert and authoritative opinion on the subject. We haven't been doing psychology all these years. And I have carefully paid attention to that fact. And I have also carefully not followed along in the tradition of psychology, just for the good reason that it said certain things were impossible. And when somebody starts to tell you things are impossible ...

Every now and then some psychiatrist comes around, and after establishing firmly the fact that I am a perfectly good minister in good standing and have my union card in the right church . . . They're very sold on that, the psychiatrist and the medical doctor — you've got to have your union card, you've got to belong to the right society and so forth. So after establishing the fact that I really am in the right union, you know, they just say, "Do something for me!" Goes back to that old Roman adage: "Physician, heal thyself."

By the way, did you ever work with somebody in an armed service or an office, and every time you went over and said, "How about getting this letter out by five o'clock?" they said, "That's impossible." And you said, "How about taking my car around to the garage?" and so on, and they said, "Well, I haven't got any keys," you know, "it's impossible." And you said, "Well, would you mind cashing my check, too, when you went to the b ," they said, "That's impossible." "Let's see if we can sell a little bit more this ..." "That's impossible."

And this person had ten electric shocks and ten insulin shocks, it says up here in the corner. Remembered it after processing and didn't say it know anything about it before. And changed very remarkably — came up from 0 self-mastery to 15. (My! How can you have a 0 self-mastery?) And became from 100 percent depressive, or practically 100 percent depressive, to only 65 percent depressive. That's quite a gain, isn't it? No great change in IQ. Most of the change here was in personal ability to get along, less nervous and less depressive.

Did you ever do any business with a person like this? Well, you might have had some communication of sorts with them, but you never got anything done in that vicinity, is that right? So when they start to tell you, "This is impossible and this is impossible and that can't be done and this can't be done and that can't be done" — if you are of that novel disposition which desires to make some forward progress, if you belong to that small and insignificant majority that would like to get the show on the road — you stay away from these organizations that tell you, "That's impossible and that's impossible and that's impossible," and you'll get somewhere.

But here is the spectacular thing on this JTA, as we call these graphs — I'll show you how to read one of these in a moment — the spectacular thing here is that this person was 95 percent nervous (that would mean just like, you know, all the time) down to optimum nervous (just nervous enough to dodge at the right time — 20 percent): a change of 95 percent to 20 percent on nervousness. This is fabulous. A person who had, it says here, ten electric shocks and ten insulin shocks — and this shouldn't be here at all. We should never admit that anybody ever went into an institution and then got processing. As a matter of fact, we don't process people who have been institutionalized if we can find it out. Because that would make us psychiatrists, and I'd be insulted.

Because all a barrier is, is something across which or through which thou shalt not pass. So obviously that is operating and acting as a barrier, isn't it? That right? Somebody who says, "Not possible, no progress, can't," so on — we've just got a bunch of barriers here, haven't we?

Now here is an unmarried man, 44 years of age, who changed around one way or the other. Most of the change here is in, again, nervousness. This is not a good test. This just tells you how honest we are in grabbing up just a whole slew of intensives, because if you want my candid opinion, the changes here should have been greater for the same person. They are 55 critical to 65 critical — in other words, the person became a little more critical. They are 55 percent nervous to 80 percent nervous — that's not good. But super sympathetic, unable to determine things, and that changed for the better. And here we discover that this individual mostly — the big change was from 0 submissive to 18 percent submissive. In other words, this individual was almost totally driven by the environment and moved into a band where he didn't have to submit to the environment this much — in other words, changed his personality.

All right. Field of medicine has its own sphere of operation: operation. It handles drugs, surgery, orthopedics, obstetrics. Fine. Mechanics. If they were good mechanics, I'd say that's fine. And most of them are. They're pretty good guys. But they should never forget that they're mechanics. They should never be permitted to forget they're mechanics. Because they get over in a field where they don't belong — the mind. They don't belong there.

Now as I go over these — I don't have any intentions of beating you around about these. Here's 109 to 119 IQ, just looking at some of these rapidly (I suppose this is a longer test), 140 to 147 IQ change — big changes in other words. 109 to 121 IQ. 136 to only 138 IQ, with no processing. That's a null test, you know — you grab somebody and test them over a period of time just to find out what happened, and you get the test variation. The variation on these tests is about 4 — about 4 points is as much as they vary in the extreme. They never vary more than that, and this varied 2 points. Shows you the test is constant.

Your medical doctor is a trained psychologist — all right, let him fool around with the mind, remembering that the mind is tissue. Remember that? Tissue. It's a thing. It's a machine that runs on neurons which transmit energy at ten feet per second velocity and do this and do that.

But here's a person, 135 to 159 IQ. Oh yes, this is a very interesting fellow. We sent him back to become governor of a state. He's already a very smart chap, but he had a few little difficulties he was having. He couldn't quite get his body to run right and so forth, and we exteriorized him, and we put him in good condition, and he said, "Well now," he says, "Scientology will at least be safe in (blank)," because he's now going to run for governor.

So let's just look at this — let's look at this carefully. Instead of feeling great awe in these directions, let's look exactly at what we're doing. If we're handling a machine, then we'd better be an expert on the subject of that machine, right? The medical doctor then has a definite sphere of action, and his knowledge of that sphere and his ability in that sphere is his reason for existence, and therefore he does have a reason for existence. It's a mechanical reason for existence.

Now here's a 50-year-old person, and just as a side comment here, not that we're interested in these things, but this person had had a brain tumor at the age of twenty-three. And he'd had so many x-ray treatments it burned off all his hair and so forth, and he got in rather foul shape. And his processing took his IQ — you see that wild series of changes there? Those graphs, how jagged they are? Well, each one of those things is a different test. Just shows you this person was changing all over the place. And his IQ went from 119 to 138. This fellow had a brain tumor and we changed his IQ. It's just about time somebody figured this out, that the brain has nothing to do with it. That's an interesting point the boys have overlooked. By the way, it's interesting that as long as they treated the brain, they never got a change in IQ. But the second you start treating the spirit, you get a change of IQ. Shows you that somebody must be arriving somewhere, and I suspicion it's us.

Every time he moves out of that, he starts saying "can't, can't, can't, can't, impossible, can't." Why does he say this? It's because you can't reach into a brain with a big spanner and adjust some of the hexagonal bolts and nuts in it. Can't do it. So it's out of his sphere. If he could do it — fine.

Now here is a person who was 51. I keep running across this — these people, after they're all through processing and so forth, they come in, they're a church member, everything is fine, and you go on and you process them and so on and they suddenly wake up and say, "You know, I just spent four years in Patton," or some institution. And you say, "Well, we're not supposed to do anything with you, you realize that. You realize you're owned property." (This person had two electric shocks.) And IQ went from 104 to 129. And if you can see these tests — you see those graphs? Each one of those is a change due to processing.

Now, let's take psychiatry Let's see, where will we take it? (audience laughter) Psychiatry actually has a definite function in the society, which is the care and feeding of the insane. And as long as they would stay in that sphere and not get out of that sphere, I would be very happy with them. We'd all be happy with them. We'd say, "Look at those self-sacrificing dogs. Look at those poor guys, in there batting the head against the wall with all those psychotics. That's a rough deal," and so forth. But that's their sphere. If these guys want spheres, we'll give them spheres. Glong! So psychiatry has to do with the insane.

Do you know these graphs never change? You know, if you took a fellow in August and tested him on this JTA, and you took him in September and you tested him, and you took him the next year in August and tested him, and you took him three years later and tested him, you'd just get one graph. It'd just be one graph.

Now, psychoanalysis specialized in the neurotic. And if you study the works of Dr. Freud — thrown out by the doctors at one time — but if you study the works of Dr. Freud you will discover that his specialty was neurosis. Person had to be able to talk at least consecutively with him in order for him to get anyplace with this person. Now there was his specialty. And he was good at this, and he made the only single advance along this line that was notable. So they can have the neurotic.

This happened in a week. Look at that — wham, wham, wham, wham! See those terrific changes? Now, it means we must be doing something. It means that we must have something to do with man's betterment and his ability if this sort of thing happens. From 104 to 129 — you know, 129's getting up there.

Now, we've got all these illnesses nicely comparted. We've got the mechanical troubles — the medical doctor can have these. Psychos, psychosis-psychiatrists can have these. Neurosis — why, that's the whole job of the analyst and so forth. And this mechanical thing called a brain — why, everything to do with that, that can belong over here to the psychologists, huh? That's a good place for that. Now we're all set there, aren't we? We've got that all divided up. But all we've divided up to date was machinery, materialism. That's totally what we've divided up, isn't it?

Here's 114 to 134. Who was this? Age 25 years, 25-hour intensive, and — oh, my! This person was very critical — 60 percent critical. That would mean, oh, everything is wrong in this room, everything is wrong in the hotel, everything is wrong in the congress — you know, wrong, wrong, wrong, wrong, wrong — and became 20 percent critical. So, waiter would come in, fall over the rug, dump a drink in her lap, and she'd say, "That's all right, it'll be cleaned." You know, the funny part of it is, that works — the hotel would probably buy her a new dress, she was so nice about it.

Now, who and where are we going to put technology about the human soul? You can right away think of a religion. Although that religion exists in the belief that technology, or finite shape, exists in relationship to the human soul, remember something: It isn't concentrating on that. And we have found a body of technology and information which may be of interest to all those things I have mentioned, but which would be of peculiar and particular interest to religion, which nobody is sitting on — exactly nobody.

Here is another change. Here's 25 hours, with wild changes here on the personality. See, we're testing two things: We're testing personality (behavior, you know — personality, reaction to the society), and we're testing intelligence, ability to solve — pose and solve problems. And this person's IQ didn't change, but the personality changed.

The technology related to the human spirit has gone begging since the last great yoga. He tried to do something about this.

Now, here's something very funny, and something I've got to solve. And I wish — certainly wish — that I could announce to you that I had this exactly boxed and bracketed and all ready to serve up, but I haven't. We apparently have some processes which specifically change IQ and some that specifically change the personality. In other words, we can throw them at will. But we don't know which is which. You know why we don't know which is which? It's because I've been so busy I haven't had a chance to analyze some of these cases. I have exactly the report of each one of these people, exactly what was wrong with, and run on, and all the rest of it with the person, and have all their tests. And it's a simple matter of coordinating it, and all of a sudden we will discover which one it is. It's not even an intellectual problem, but I didn't get a chance to do it.

Well, that's an interesting thing. Here's a totally uncovered field. If there was anything practical to religion in this life at all, it would be in that sphere, then, wouldn't it? It would be the technology relating to the human spirit: if the spirit can make things well, if it can monitor the body, if it can change these other things. Doesn't matter if it can or can't heal a broken leg on the spot — you'd still have medicine. If somebody went mad, you've still got a house to put him in — psychiatrists.

So anyway, here's 116 to 136 IQ. Age 39. Here's a person 45 years of age, and they went from 97 to 108 IQ. But here's — again, is the big personality shift. If you don't have a big IQ shift, you have a big personality shift. If you don't have much personality shift, you have a big IQ shift. It's quite interesting.

But, here's the point: There's a whole sphere of existence that nobody is taking any slightest responsibility for.

Here's a person 63 years of age with a big personality shift, and 90 to 98 on IQ. Here's a person 51, went from 130 to 148. You say, my goodness, don't you ever process any children? Gee, here's 118 to 149 — oh well, no wonder, he was processed 75 hours. But look at those personality changes. Fantastic.

Now you want to know how psychology and Scientology line up, or how medicine and Scientology line up — they don't! That's the answer to that — they don't. Not even vaguely. Here is this huge sphere in this society that is not at all demarked or boundaried. And every time we come along with this information — we say, "Well, that's psychology" — we come bump, right into the wall. And every time we come along and say, "This does something for medicine," we go crash, right into the wall. Every time we come along and we say,' Well, this complements psychi," crash. Why? Because it doesn't.

Oh! This is one — the most famous case in Scientology or Dianetics, either one. There are auditors in this room at this moment who have sat down after giving this fellow 15, 20 or 600 hours of Dianetic processing and said, "Oh, no. He couldn't possibly have gotten through all this with no change." Yeah. And this fellow — big personality changes, and 118 to 149 IQ. And we did that in 75 hours with modern processing, and in the former four years never touched his case. And — well, there are people in this room that can testify to that. This boy was solid black glass. Matter of fact, some of them would even challenge that it was glass, they'd probably say it was basalt. Here's this fantastic case, and I didn't know I had a record of him. Well, that's very interesting.

Do you think that the repairer of a railroad locomotive has any business whatsoever taking the tonsils out of the engineer? Well, that's the size of it. That is actually the size of it. If everybody before has considered that we're dealing with a railroad locomotive and nobody was paying any attention at all to the engineer, they could then sloppily consider that they knew something about engineers, and if' they were qualified to take on and take off a steam fitting in a Mallet locomotive, they, of course, could do a prefrontal lobotomy on an engineer. Follows. They could take a leg on and off — this is just part of the machinery.

Now, here's a person who was paroled so he could come out and get processing. And we brought him into a level where he knew there was somebody else alive on Earth except himself. You see, if there's nobody alive on Earth except the individual, then there's no reason to be merciful or decent or honest, is there? And if a person finds there's somebody else on Earth who is alive too, then there might be some point in being kind and honest. And the funny part of it is, you can look at any person who is being dishonest or who is upsetting his environment or who is getting people into trouble all the time — you could look at that person, and the actuality is he has no reality on his fellow man. He doesn't know they live. That's a very low-toned thing we call "only one." And when they get into that, then they're liable to do almost anything. All criminals are in this bracket.

Only it's not part of the machinery — somebody's driving the machine. Somebody's thinking, somebody is feeling his way through life as a sentient being, somebody is originating ideas, he's originating reactions, he's originating emotions. He's not just acting on a stimulus-response pattern forevermore. And who has taken the survey or purview of this thing or this individual? We have, that's who has.

Now, just going over these things — not to belabor this situation any further, it's just processing results. I'll make these pieces of paper available here. 132 to 148 on a 43-year-old man. A 31-year-old man — wild changes all over the place, with 128 to 156 IQ.

Religion would wander badly unless it had the technology of the human spirit. That would be the vital thing to have, for religion to become a practical, everyday thing.

Here is a 25-year-old girl, a 90 to 98 change with — you can see that clear back there, certainly — look at these personality changes. People would ask her afterwards, "What girl?" For instance, the person was 100 percent nervous and came down to 50 percent nervous. This person was 60 percent depressive and came down to 5 percent depressive — that's "Don't knock my teacup!" and "Oh, is there an earthquake going on?" This person was 100 percent aggressive. You know, that's kind of high — any small babies got in this person's road, they got trampled! And this person dropped — and I don't know, maybe this is too far, but it didn't drop completely unoptimum — dropped to 5 percent aggressive. Maybe they backed up too far. Ah well, but the person went from 35 self-mastery to 92 self-mastery. That's from the situation being in command of her to her being in command of the situation. Changes, huh? Well now, that's a 25-year-old girl, just to give you an idea that we don't just — these aren't selective on age group.

Now, here's another girl, 39, and she went from 95 to 111 on IQ, and big personality changes, as you can see. And this person was 32 years of age, and you can see these personality changes — went from 114 to 147 IQ. 114 to 147 IQ. Here's a person who is 49. You can see these graph changes — went from 128 to 138 IQ. Here is a person 72 years of age — again, another very old person — and very oddly, went from 109 to 126 on IQ. Now this person, or all these people — oh, I could just give you here by the ton, there's more and more and more and more and more of them, but this is just a small number of cases. You know how many cases there are in the Testing Section's file drawers now? They're just — go right through cabinets. And those are just pulled out. Well, that kind of gives you an idea we've arrived someplace.

Well, he's actually healed something — or has he? Maybe he didn't heal anything; maybe he just restored the idea that she could breathe without sneezing. Maybe he just restored the idea that nothing was after her. You know? Bugs. A bacteria is a physical paranoia. If you're not afraid of bugs, they won't bite either.

It also should give you an idea that we don't happen to have anything to do with psychology. We couldn't possibly have anything to do with psychology, because the first premise of psychology is that IQ can't change. That's not the first premise, but it's a principal one. So if we're changing IQ, then we can't possibly be doing psychology, could we?

All right. This fellow does this. He does this, he turns off this cold. Customer comes in, sits down, he says, "I'd like to buy some insurance. I — I don't know, things are pretty awful. I'd like to buy some insurance, because one day the atomic bomb's going to kill everybody and then my wife and children won't be cared for." And if he has any interest at all in his company, he doesn't promptly pick up that pencil over there and lick its point and start to write up the order; he tells them about another company right down the street. Because at the end of a year or two, whenever the suicide clause runs out — bang! Or this guy's going to go through a bridge, or this guy's going to do something. In other words, he takes a look at him and sees how liable this individual is to succumb and finds him far too liable to succumb. So he's a bad risk.

Now, certainly we have nothing much to do with medicine, because the approach of medicine is entirely different than this. And these results only took place in this society when someone concentrated on and started to process the human spirit instead of just lackadaisically accepting the idea that everybody had a spirit, and they kept it in their watch pocket or something, and it had to be saved by enough nickels on a collection plate. If we accepted this at all — that man had a soul — that was the end of it. It was something into which we must not inquire. I don't know why. If we have these vast organizations of Western religion, all concentrated upon the saving of this thing, we'd better find out what we're saving! Seemed to me to be a wonderful idea.

Fellow walks in, said, "Like to buy some insurance — wife keeps insisting on it."

Rather than stand up on the dock as a lifeguard, you know, and say, "Well, I'll go save . . . Well, I'm a lifeguard but — I don't know what I'm supposed to save, but something. Something around here got to be saved."

And you say, "What's your name?"

We had a much more forthright approach: What is this thing called the human spirit? And we found the human being! Now, that is fantastic news for any century. Think of it for a moment. We inspect and investigate and look over this thing called the human spirit, and we don't find something that is being kept in mothballs by the individual. We don't find something that he parks alongside of him. We don't find something that is cowering there in horrible feelings of guilt. We find all there is to the thinkingness, the beingness and the livingness of a human being. And that is a spirit, and that's all the thinkingness and livingness and beingness there is to a human being. He is a spirit.

And he says, "Jones."

All right, we look at this. We start to investigate it, examine it to find out what its characteristics are, and we discover, oddly enough, that it is an item of quality. It's a qualitative item. It has qualities. It can make a statement and make it stick. It can create or uncreate energy. It can change and control, it can own, it can form masses, it can communicate.

Hah! Pick up that pencil, write him up. He's going to live to be ninety. It's real practical, isn't it?

But, with all this, we do not have one single quantitative item in that spirit. It isn't two feet wide and three inches thick. It isn't four quarts of spirit. It isn't one position of location — not even that. These things are quantity, and man, an engineer in particular, becomes so accustomed to dealing in quantity — ergs, dynes, volts, pounds — that he forgets that we possibly might have something around that you couldn't pour out of one jar into an ohmmeter. He might overlook this fact. And they did overlook this fact. There was something around which was purely qualitative. It established its own qualities. And its best ability was simply to think a thought and make the thought stick, or to think a thought and unstick a thought. Its best abilities were that. But that it did have native characteristics, and its native characteristics were all those things you have been led to believe were good, as represented by various religions.

Well, that's not psychology — that's religion. Isn't that odd?

But it also, horribly enough, had bad characteristics. It could be awfully mean. It could feel very degraded. It could feel that it was being chased so thoroughly that it got a complete obsession to hide forevermore — a point of hiding which simply says, "I'm not a spirit. I'm a body. See? Here's a body. Hey, you guys, here's a body. That's me. Here's a body." And it could do that so long it would even forget it was doing it. You know? Offer this body out here and say, "Well, I'm it, I'm it, I'm it. And I'm not me at all, I don't exist." What a wonderful puzzle! Something which had no quantity, which had quality. And you expect to isolate this thing and describe it? How could you possibly isolate something that had only quality? How could you possibly take this thing apart and look at its component parts if it doesn't have parts?

Psychology would never find this out. Never discover this. They wouldn't predict the length of time this individual was going to survive by his spiritual action. Guy's tired of life, he's going to kick himself off, because there's no liability to it at all. Psychologist sits there fondly believing that people are restrained by fear of death. Oh-oh-oh-oh-oh. No, there's many a soldier goes out and charges like mad because it's such a nice thing to do to die. Far from being restrained by death, people wouldn't be playing this game at all unless they thought they could be killed at it. That's a hopeful fact. To many, many people it's a very hopeful fact: "Gee, you mean within the next year or so, I'll kick the bucket? Thanks! Thanks. I didn't have any hope there for a while."

And here's what's fantastic: This thing we have done in Scientology. It is an accomplished fact.

Because it's the being who is surviving, not the body. And it isn't true that everybody's trying to keep his body running on and on and on and forever and forever and forever, not unless he could change it around or do something more in keeping with what he wanted to do.

Now, somebody wrote me from Pennsylvania the other day, and they (I don't know where they'd been in Pennsylvania, not in Lancaster), but they wrote me and said, "I know Scientology" — this is a complete misnomer — "I know Scientology is a good psychotherapy ..." That's an insult! There is no such thing as a good psychotherapy. And Scientology is not a psychotherapy. But said, "I would like to see more of the spiritual side of Scientology. And I would like to meet somebody, if there is anyone at the congress, who has had some experience with this spiritual side of Scientology."

Let's look at the backtrack now. I said we were going to look at the backtrack and I've been talking about all these other sciences. What's that got to do with it? These things are an expression of man's deteriorization on the subject of materialism and the machine, to where the law tries to enfranchise only the mechanic, where the law attempts to restrain people from healing because it's a mechanical procedure.

And so, for that person's benefit, and maybe the benefit of a few others, I would like anyone to stand, when I ask you to, who has been exteriorized enough to know that they were a spirit and not a body — whether it was stable or not — but came into a certainty of the fact that they were not this body, or who has exteriorized another person to that person's great betterment and had the other person know that they were a spirit and not a body. Anybody who's done either of those two things, would you please stand. (pause; sound of people standing up) And there is the spiritual evidence of Scientology. Thank you.

We find things kind of far gone and shot, because this is about as far as you can get from the truth. This is not the truth. And unless very soon we get some freedom to heal, we're going to get freedom from healing. There is no reason under the sun why any of the groups I have mentioned should have any monopoly at all. And equally no reason under the sun, except by knowledge alone, should we have any monopoly whatsoever on the human spirit.

All right. Just because something is logical, and just because you can experience it, doesn't mean that it is usual and mundane. This is an extraordinary thing that's happened here in this twentieth century. And nobody is even as vaguely startled by all this as myself.

The only test of proprietorship would be how well you could work or control something; and if you can make somebody well if he's sick, then looks to me like you're the boy to get hold of. And if you can't, then you're not the person to get hold of. And that's the only test there has ever been and the only test there should ever be in the field of healing. Can you make them well? Okay. You can't? Huh! Don't bother to send the bill.

You take a fellow who dabbled around in the Orient, who worked, who knew many people who were wise men, who were men of God, who were very experienced people, who could lie on beds of spikes if they wanted to, and other people who sat on mountaintops, and whirling dervishes, and magicians who came directly from the line of Kublai Khan's magician — you take somebody who's dabbled with these people, who — he isn't believing them, he's listening to them. He's listening to evidences. He's a kid, he's very forthright, very aggressive, he doesn't have any patience at all if you can't taste, feel, handle it, but nevertheless, talking to these people.

Sent a doctor some plumber's wages the other day. Figured out how many hours he'd been on the job and figured out what a plumber would get for that length of time and sent him plumber's wages, because he did a plumber's job. He rushed a delivery with great violence and severely injured his patient, because he had to get home to dinner. So he wasn't a good mechanic, was he? Well, by golly, when a guy can't even be a good mechanic, it's about time for him to either go back to school or get some processing or something.

And I came back to this very city in which we're giving this congress, and I took engineering, which is about as godless a subject as anyone would ever care to meet. And majored, in that engineering, in finite energies, and thought of the finest energy I could think of — it must be the human mind. Did a computation which twenty years later came back to us as having been originated in Austria, about the molecular storage of thoughts. And I did that right here in this city, just really not more than a mile from the place we're talking right now. Experimented to discover how memory was stored, and found by no computation I could ever compute, that it — a man couldn't remember, certainly by this computation, more than three months' worth. Because there wasn't that much storage space because energies weren't that small. And I was proposed, as a young engineer, a conundrum of such magnitude that I went over to my very good friend, the head of Saint. Elizabeth's Hospital (which is also the big government hospital also in this city), Dr. William Alan White. And I said to him, "Dr. White, what have I done now?" Expected him to tell me all about it. I was all set to have him tell me about this. I was very pleased, I was hopeful, I knew he would. And he sat there and he said, "Ron, what the hell have you done? This upsets one of the most cherished ideas of psychiatry." He said, "It's nothing to do with psychiatry." He said, "If you pursue along this line" (you see, he was a golf friend — he was a golf friend of mine) — and "if you pursue along this line," he said, "you tell me about it from time to time," he says, "because I'll be watching." I hope he is, he's dead now, but I did talk to him, long before he died, about it, and he never forgot this fact, he never forgot this interesting thing: that a human mind, if it remembers with energy, and if it stores those memories as energy, therefore cannot remember more than three months. And that's fabulous. Do you know that at that time he was the leading psychiatrist in the United States.

But here's the main thing I'm driving at: To that field which can accomplish does accomplishment belong. Doingness belongs to those who can do; dyingness belongs to those who can die; livingness belongs to those who can live. And as we look on the backtrack, we are not looking at the backtrack of one man's endeavor or a group's endeavor in the field of Dianetics and Scientology. This is not what we're looking at.

Now, another fellow who had been more or less my mentor when I was a little kid — as a matter of fact, I followed in the footsteps of this man — Commander Thompson, who brought psychoanalysis straight from Vienna to the US Navy, and introduced psychoanalysis into the Navy and was the US Navy's authority on this in an effort to help the mentally disturbed in the Navy. This man was very much a mentor of mine. He was a good friend in need at all times. It's an odd thing that I've touched the very points of the world where this man has touched, subsequently, and I thought of it one day and wondered if there weren't some small lack of coincidence here. There was some unknowingness going on. I'd gone to the same places in the world as I grew older that he had already gone to when I knew him as a boy. I told Commander Thompson about this work, I tried to get more information, and when I had turned to Commander Thompson and Dr. William Alan White, I had turned to the only two probables in the country who could have shed any light on this subject at all. And believe me, I was through turning, because there was no place else to go. Now that was a great oddity — here were two of the most brilliant men in the field of mind research in the country, and both of them were standing there with their eyes popped.

We are looking at a whole civilization which step by step and grade by grade has dropped further and further into the idea that the mechanic and the mechanical aspect are everything, and that the spirit and livingness are nothing. When we get to a point where a man dealing with a mind starts raving about the efficacies of a drug, we've gone a long way — a pathetically long way — down.

So I went on from there, from 1932 and down through these many years, and during the last five, with the continuous correspondence, communication with and practice with and fellowship of those people in Dianetics and Scientology, we have been able to crack this problem. The human mind does not remember in energy. It makes memories out of energy and throws them away. All you have to do is get somebody over the obsession of making engrams and you've gotten rid of all of his engrams. That's all there is to it. Get him over, or those things in his vicinity over, the obsession for manufacturing an engram or a memory picture for every occasion, and you've gotten him over being upset. You've gotten him over his entire engram bank. There's how you would make a Clear. You would merely get the fellow unobsessed on this subject of making all these energy pictures. He doesn't ever store them. Now isn't that odd? There is no memory bank.

Sanity is thinkingness! Now, if it's going to be handled with a needle .. . Of course, we could take a needle and make somebody think differently just take one and jab it into somebody and he'll think differently. But the sensation and the pain are what make him think differently, nothing else.

And so, with the fellowship, the good feeling, the support, the communication and the privilege of working with all these people in Dianetics and Scientology, we have solved this problem. We have found where this material belongs, and we have found with it that man is perfectly justified in believing that there is a greater, wider life to be lived by him. That man can be better, and for the first time in the history of science we are able to change the personality and the IQ of the individual at will, but much more importantly, we can point to a far, far more hopeful future for man. And I owe a great debt of gratitude to you in Dianetics and Scientology for having you to work with.

Now, we look on this backtrack and we find out that in the days of the Greeks they still had, scattered around, all kinds of gods and goddesses and all sorts of things. In other words, Operating Thetans all over the place — Athena, the rest of the boys and girls. Why, very certainly an Operating Thetan could come over a battle. We hear today, "Of course, the Greeks were sort of childish. They had various myths which are all untrue, untrue, untrue. And there's no explanation for anything they did or believed, and they were all nutty and so that's what they believed because they were all kind of childish and it had no bearing on any reality, so we have to accept them just as the fairy tales they are."

Thank you.

Boy, if that isn't an evaluated viewpoint! Yet there's a paperback book down here on the newsstands right this minute, Mythology, and it starts out that way. They teach kids in school, "Of course there's no such thing as a spirit, god or goddess or anything like that. This is a bunch of stories, you know."

I'll bet you back in Greek times — and a lot of GEs have been on the line through the Greek era — I'll bet you there wasn't much doubt in somebody's mind after he'd been zapped. One good, solid zap on the field of battle; he hasn't got — nothing's being fired at him, and he's standing there saying, "I'm not going to have a thing to do with it. The dickens with defending Minerva or Juno or anything else." Bang! "All right. I'll get in there and pitch."

They used to tell stories about these gods and goddesses sweeping down over the field of battle and taking a hand in human affairs and mixing things up one way or the other. They're not necessarily fairy tales, we find out today. That's a fascinating thing to discover in this practical, solid age of the twentieth century. Cute, since we can by processing put somebody in a position where he could influence individuals other than his own body. If he could influence individuals other than his own body, certainly you can follow out that a spirit must be able to influence other things and other destinies. And it doesn't have to go very far from that to understand the idea of gods and goddesses.

And furthermore, if you wanted to get up above the gravity of Earth and have a good time, you'd probably live on Mount Olympus or Mount Rainier or any of these other mountains where they've always said the gods lived. Wouldn't that be a good idea? You know, you get up there and it's cold — you can make nice mock-ups where it's cold. Good area to make mock-ups.

Now we're moving right out of the realm of the probability and apparently into the realm of the fairy tale, but that was a long time ago. That was a long time ago, and so we can look at it as, you know, they didn't know anything. Maybe they didn't, but boy, they sure had a lot of fun! Had a lot of fun. Life had more zip, and additionally more zap!

All right. We come on down into the Dark Ages, and we find demon exorcism — people had invented demons by that time. Enough thetans had gone bad, enough spirits were enwrapped in blackness, for demons to be the usual order of the day. So we had everybody involved in exorcising demons.

Now if they'd exercised them instead of exorcised them, they would have gotten somewhere. Fellow would have recognized the error of his ways and snapped up to it and gone and found some other body to haunt. We can do that today. Demon exorcism, however, is a very crude effort at healing, but what do you know, has a percentage of success in its day comparable to anything this civilization had five years ago. It was just as successful. There's no reason to look down on it. But they were still dealing with the spirit, if with the demon.

See, first we — dealing with gods, you know, and goddesses and splendor and beautiful statues and all of that. And it went down through Rome and came on down the line and we finally got to a point at where we're dealing with demons. Not bright, shiny gods anymore that could put out flitter, but guys that were awful black that made you sick if they grabbed you. Tells us something, huh?

All right. We come down the track a little bit further and we discover, according to the early Puritan Calvinists — the Calvinists and the early Puritan fathers, the boys who were doing preaching when they first hit this continent — and boy, those were rugged boys, too. I read a great deal of their newspapers. I haven't read the schoolbook histories. I have some feeling that the schoolbook history is sometimes colored. And I've read some of the original papers, newspapers and sermons from 1600, 1650 — you know, that period. Rrrrrrr! It's a wonder they lasted that long. It's a wonder that the paper would hold those words that long, you know, without burning straight through. Because when they weren't talking about hell, they were talking about demons. And when they weren't talking about demons — that is to say, hell's demons — they were talking about brimstone. And when they weren't talking about brimstone, they were talking about the certainty that your sins were going to land you there.

And with this great variety, they did, however, build a strong race on a strong continent. You could even get that bad off on the field of religion and produce an effect! Hellfire and brimstone. And man, they kept at it till about 1800, hot and heavy very hot and very heavy. But these were the civilizing influences of this continent. There weren't any others to amount to anything. Fellow used to go out and say, "Well, I better be a good boy. Well, I won't kill him today, I'll kill him tomorrow — God probably won't be looking tomorrow."

The hellfire, brimstone, if-you're-not-good-you're-going-straight-to-hell school of religion was still better than no religion, because it at least mentioned the spirit — it at least gave it some acknowledgment. Now does that make more sense to you? It at least said "hello" and "okay" to it.

Then we come on down the years and we find what is called the Industrial Revolution. The "Industrial Evolution," it should be called. And the wheels began to turn, and the mills began to mill in long sheds, and people started getting more TB because of cotton lint — in other words, we had progress. And we started turning out more goods than Mama could turn out on her hand loom, and we started running out of game — which is also very handy stuff to cover yourself with if you're cold — and we start running out of game, we start making fur, or blankets.

And we get a kind of a questioning period of "Is it or isn't it?" you know — it's all milder — or "Is God there?" or "Is there a spirit?" you know? "I wonder about my soul, if I have one." Which finally culminated in the Darwin trials in Tennessee — the "monkey trials" — where a whole country is treated to the fantastic spectacle of its finest orator shouting and screaming on the side of Darwinism or the Lord or wherever he was, and other people shouting and screaming about it.

One of them saying, "It's just evolution," and — you know, by this time we'd heard all about "man came out of a sea of ammonia." (You know, that's a good place — somebody must have had an ammonia AA as near as I can figure out, to get that together.) Anyway — "Man came out of this sea of ammonia and he just got there by accident and he's here by accident and he's just a machine and he just runs and that's all there is to him and there isn't any soul there at all and this is evolution and this is the way it is and if you don't say this on the examination paper you will get zero." Biology.

So, here all of a sudden it becomes questionable whether a soul exists or not, with the "monkey trials" of Tennessee. Darwinism. Did the soul even exist? What do you see in this but a dwindling spiral?

Now we come up to modern times, where no sensible scientist through the '20s would permit himself to discuss this embarrassing question of godly origin. This soul sort of thing had just dropped by the boards — that there was a godly origin, God-created. He wouldn't be pulled in on that. It was not the fashionable thing to think. The fashionable thing to think was cytology, biology — that was fashionable. Physics, chemistry, but nothing about the soul at all.

Until in their old age, some scientific philosophers finally wrote their final books and said, "Well, when we get all through figuring this out, we really can't conceive of anything but that something like God must have had some sort of a hand in it somewhere." Of course they'd have to get to be seventy or eighty years of age or Sir James Jean-ish to get up to this point and finally make this confession, put it in their memoirs and then die real quick so their confreres couldn't cut their throats.

And right now if you were to walk up to a nuclear physicist who is up to his ears in gamma rays and you were to say to him, "Do you know that there is a process known as exteriorization by which an individual is told to be three feet back of his head, and that 50 percent of the human race can do so," the fellow would absolutely gibber. I mean, he'd just ridicule, he'd make fun of you, he'd push you around on the subject: "Hah! Can't be! Ha-ha! Heh-heh-heh! Man has a soul? Hah! We know he hasn't got a soul, and that's why it's perfectly all right for us to destroy everything everywhere. There's nothing guarding it anywhere. There's no liability whatsoever."

You know, it's a very funny thing, but we've even forgotten that horrible lesson. Back in the old days, duelists very often had an embarrassing thing occur to them. And if you read their memoirs (not Dumas's accounts), if you read the memoirs of duelists and so on, you'll find out that they every now and then had a very bad experience; because their opponent when killed exteriorized at them and chewed them up most horribly. And those are in the accounts of duelists. You know, he's dueling there left and right, and all of a sudden skewers the guy right through the heart and the guy exteriorizes right straight out of there, comes right up his arm and bow! And won't leave him alone, you know? Say, "Well, you killed me. Go ahead, try to make love to her. Go ahead."

You'll find these things in the 1500s — in memoirs, personal letters, things like that. "Dear Charles; I'm in terrible condition. I killed a man three days ago and he's still around." Modern psychiatrist has an explanation for this fellow — say he's haunted by feelings of guilt, and therefore is hallucinating and he believes that he's being bothered by this individual.

But the funny part of it is, a psychiatrist could say that, but he wouldn't have any cure for it. No cure at all. Whereas the other fellow's got a cure for it — back in the 1500s they had a cure for it. Fellow would put out enough funds to the family of the deceased and make enough concessions and pray hard enough, the guy'd finally leave. It would happen. Now this is an oddity, isn't it, that we look back through the many thousands of years past and we find great spiritual awareness.

Even in the earlier days, spiritual perception had nothing to do with facsimiles, engrams or hallucinations — we had lots of perception of this, lots of discussion with this. Fellow comes down and he's sitting down alongside of the road, he's feeling bad — maybe two or three thousand years ago — he doesn't seem to be doing well. And the fellow says, "I'm haunted."

The passerby understands this. He says, "What do you know, guy's haunted. Well, get away from me." You know, just "So what?" All kinds of odd manifestations of this kind and that — seem perfectly routine and usual.

Then we come on up through the centuries, and although we increase a great deal in mechanical knowledge, we seem to lose all spiritual awareness. And then we say, "Well, we're much better off not believing in those horrible things called ghosts and demons and things that go boomp in the night. No. Ha! We're practical, scientific people and we don't believe in these things." And that's why our asylums are more full today than they ever have been in the history of man, and why psychosis, neurosis, is at a higher incidence today than it ever has been. Isn't that fascinating? You don't suppose there's any coordination between these two facts?

Well, looking at the backtrack then, and looking forward until now, we discover that there is really — if a person as a spirit were so inactive that he could not avenge himself upon his accuser or murderer, then we would find no liability to murder, would we? Except maybe "Dragnet." Maybe we would have to depend upon the TV programs that they manufacture especially for five-year-old children to convince them that they shouldn't kill their fellow man — maybe this would be our moral restraint. Maybe we could depend on this, and maybe we couldn't. But the fact is that there's no actual, spiritual kickback for reason of destroying some other being or his possessions. So we wouldn't have to be careful, would we? "Kill them all!" And that's just what we're saying right now as a nation.

It's an odd thing that these two, three facts seem to go together. It's also an odd thing that as long as we address the spirit, as long as we exteriorize the person, and as long as we return to the individual some belief and faith in himself, he gets better, brighter, his IQ goes up, his ability to handle things gets better, he becomes more powerful, more persistent and he becomes kinder and more merciful — more tolerant, less critical. And if we start treating the machine we get a patched-up broken leg. And that's all we get.

Now this is a fantastic state of affairs to discover in the middle of the twentieth century, because what we've discovered is not popular. If I were standing here telling you today about a little machine — you start this little machine running and you ask the other fellow to put his head in there and it goes sparkety-sparkety-spark and it polishes up his eyebrows or something — you'd say, "That's fine, we can just make a million out of that, very easily."

But this other thing is a hard thing to sell, because the spirit of man has gotten so little acknowledgment. There have been so few "hellos" and "okays" to the individual as a spirit, and so much "hello" and "okay" to the individual as a body, that people have begun to feel safe in the destruction of bodies. Because all a body can do is hit or fire a gun. So it's perfectly safe to do things to people, to whole nations of people. What feeling of guilt would you possibly get? None. So we get a lessening of moral responsibility.

And that isn't the only reason we've got a lessening of moral responsibility. We've got a lessening because less and less people can have anything. The only person who would think of destroying a whole nation or a whole Earth would be somebody who would be sickened by the thought of owning it. Only such a person would contemplate its widespread, wholesale destruction. He would have to be a sick man very sick.

And so we find sick men today advising many policies, and unless some few of us become active and thoughtful in the direction of a practical religion, the technology of the spirit, and revive some feeling, some height, some decency, this planet will be as bald as a billiard ball. And there are some around that are.

And this is a good playground. The back history of this race was destruction and more destruction and more destruction as far as this planet was concerned, with less building and less building and less building, until we get today where we can deliver the big punch to end it all.

It never occurs to anybody that there might be some few amongst us who didn't feel it necessary to end it all.

It is to that few that I am today appealing.

Thank you.