1. The body of a human being is the instrument either of a self-determined individual or of the environment.

1. "Epistemology" is a word which could be said to mean almost the same as "Scientology". Like "Scientology," "Epistemology" is a coined word which was not found in the original language (Greek) from which its components are taken. It might be interesting to discuss for a moment the formations of these two words, in order to differentiate them usefully.

The stimulus-response theory is directly opposed to the idea of self-determinism in human beings.

The word "Epistemology" is a more pleasing word to the purist than the word "Scientology" since "Epistemology" is formed entirely from Greek root words, whereas "Scientology" is formed from a Greek root and a Latin root, as was explained in the first lecture. The mixing of roots is frowned upon in the best word-coining circles. However, the best circles are not very large, and their opinions have been flouted repeatedly by the coiners of such words as "criminology, "mineralogy", "sociology", etc. Therefore, we may accept the formation of the word "Scientology" as on a par with these, from the point of view of proper word formation.

"Therapies" which are derived from the stimulus-response theory are directly opposed to self-determinism in human beings, and therefore they do not increase it.

Although "Epistemology" means, according to Wcbuter, "The theory or science of the method and grounds of knowledge..." which is an approximation to tile meaning of "Sclentology". The verbal road by which "Epistemology" arrives at this meaning is 90 different from that by which "Scieiitology" arrives that it bears furtlier examination.

2. A human being becomes a stimulus-response mechanism by being interfered with, by being made into an effect, by having his responsibility taken away from him, by having other people's responsibility (blame) foisted off on him, by being made to fail, and by being kept from knowing.

With "logy" we are quite familiar by now, and so we may pass on to "episteme", which means "knowledge". "Episteme" is formed from the verb "histemi", which means "stand", and the preposition "epi", which is a versatile word, meaning at various times "on", "upon", "in", "by", "near", "before", "toward", "against", "opposite", etc., etc. The Greek verb form is "epistamai", and the most literal translation of this verb would be "stand to". The thought is that the attention of the individual is placed close upon the subject to be known, like a bird dog watching the rustling grass. "Episteme", then, is the knowledge which results from attention to a subject. If the individual will apply himself to the subject, knowledge will follow.

3. There is nothing in the structure of the body which makes a stimulus-response type of operation necessary. It is brought about entirely by the individual's relationship to his own facsimiles, When he is unable to handle his own facsimiles, they begin to handle him, and when something appears in the environment which resembles something in a facsimile, then that facsimile causes the individual to do something on a stimulus-response basis. The more healthy an individualis, the less this sort of thing is likely to happen to him. The more healthy he is, the less predictable his behavior will be. The "response" of a self-determined individual to a stimulus will not be a response at all. He will simply take the stimulus and do what he pleases with it.

The above lengthy, and possibly tedious, examination of this word has been made in order to bring out the point that "episteme" does not contain the idea of differentiation, which is contained in the word "science". One important difference, then, between "Epistemology" and "Scientology" is that the latter recognizes the importance of differentiation in thinking, while the former does not.

It is a common illustration of the stimulus-response theory that fire applied to a person's finger will cause that person to withdraw his finger rapidly and say "Ouch!" This phenomenon has been observed so many times that a rule has been made about it, and this kind of response has been used as the common denominator of behavior. All behavior, it is said, is made up of permutations and combinations of responses to stimuli just like the finger being withdrawn from the fire.

Another important difference is the historical difference, the date. "Epistemology" has been used to indicate so many different past attempts at the co-ordination of knowledge, some of them brilliant, some of them half-hearted, some of them downright stupid, that its signification has been dispersed and diffused. It is a vague word, which does not refer to anything into which one can sink his teeth, so to speak.

Unfortunately for the concocters of this theory and fortunately for the rest of us there is in the East a phenomenon called the Fire Walk which should have been examined by these investigators and theorizers before they lit their flash in the pan. In the Fire Walk, many individuals, not especially gifted or trained or otherwise unusual, walk with bare feet over a bed of glowing coals. Their purpose in doing this is to summon up within themselves such a force of theta that this ordinarily destructive MEST energy will not even be able to harm the organism which they inhabit. They are successful. Their feet are not burned. And after walking across the fire, they appear not taxed by a terrible effort of control but greatly invigorated by a sudden influx of unwonted power of some kind. They glow with life but they do not burn in the flame.

"Scientology" is a new word which names a new science. Just as Scientology is the successor to what has gone before in knowledge about knowledge, so the word "Scientology" is the successor to the word "Epistemology", which has seen its day. Epistemology is history. Scientology is today.

Theorizers who make up fairy tales about the stimulus response nature of thinking have been quite careful not to open their eyes to the Fire Walk. They consider it in bad taste. Sensationalism! Beneath study. The Easterners continue to walk without burning, however, and stimulus-response "therapies" continue to reduce self-determinism.

2. What is the relationship between memory and aberration?

4. Another mistaken idea which sprang from the humans-are-MEST point of view was that abilities could be added to an individual by the directive force of another mind. In hypnotism, which is the entering of the direction of one mind into another below the level of consciousness, it was found that a hypnotized subject could "go back" to an early period of his life and relive that experience in vivid detail. Remarkable data were gathered in this manner and subsequently were documented from other sources. It did not seem to occur to the investigators who used this method, however, that a mind which was able to return under hypnotism should be able to return without hypnotism. We may think it silly today that these investigators could overlook such an obvious inference. How, we may say, could they watch this ability in full use under hypnotism and then suppose that it was gone when the hypnotic trance was ended? Where, we may ask, did they think it went? But the answer to this is not so difficult.

An individual's self-determinism is directly propertional to his ability to handle his facsimiles.

We must remember that the hypnotist was deeply oriented in the belief that he was adding something to the capabilities of the subject by his hypnotic interference with the subject's self-determinism. We must remember that any method of approaching the behavior of an individual from the point of view of control springs either from a frank desire to dominate or from the superstitious belief that thinking is a stimulus-response process and that thought is a result of MEST accidents. Having been thoroughly indoctrinated in this wierd philosophy, the hypnotist was unable to profit by the truth which his experiments laid bare, and it remained for an investigator from another field to recognize the startling meaning of hypnotic regression and to generalize from it the truth of returning in memory.

The better an individual can remember, the saner he is. Remembering better does not mean remembering more often. Sometimes newcomers to Scientology hear that processing improves memory, and they are taken aback. They say, "Well, I certainly wouldn't want to keep thinking about the past all the time. My memory is good enough now. " But this is like saying, "Oh, no. We don't want a fire company in this town. It would be terrible to have those screaming sirens running up and down the main street day and night." In reality, the fire sirens sound only when there is a fire, and good memory is memory which is under the individual's control, which stands ready for his use whenever he wants it but does not bother him when he does not want it.

5. In early processing, there was a great effort to have the pre-clear re-experience all the perceptics of the facsimile he was running. This, however, comes clearly under the heading of counter-effort processing, since perceptics are only counter-efforts, and therefore it is no longer a necessary part of processing.

3. The goal of science is the creation of knowns. Superstition is a belief which centers about some natural phenomenon, usually a dangerous phenomenon, which is a false and unprofitable way of explaining or dealing with that phenomenon. Science is dedicated to the differentiation between what is useful and what is not useful in superstitious beliefs. It is dedicated to analyzing old wives' tales and picking out the'truth which usually lies hidden and perverted within then, lost to human use.

Where does the theory of KNOWING lead us ?

When the modern age of science began, with Bacon and Newton, a movement toward creating knowns began in the world, and gathered momentum. Our technology has grown out of that movement.

It leads us, for one thing, to the paradox of the development of the organic line. Investigation shows, more and more convincingly, that life is simply thought acting upon MEST. If this is so, then how is it that the force, theta, which is capable, theory says, of beginning with the algae and working its way up to man, cannot remember how it has done this? If we are creatures of and part of a thought force which has taken raw MEST and made it into the most complex and diverse organisms, why are we still attending biology classes and flunking out? How is it that we do not know now all that we would have had to know in order to do what theory says we, or that of which we are a part, have done?

We might say that the difference between the United States and the great populous and poverty-stricken nations of Asia, the difference in wealth, is due mainly to that movement toward knowing. We say, "Although there are a few things which we do not know yet, there is nothing which is ultimately unknowable. " Whether or not this attitude is justifiable, it has produced some startling results in the world of MEST.

Two possible answers suggest themselves. The first, and easiest, is that the theory is wrong, and that life is not thought working upon MEST, that men are mud after all, and so on. This idea we must reject, since it is in obvious disagreement with observable facts.

This attitude has been dimmed somewhat in the last seven years. When the Hiroshima incident occurred, the people of the United States were shocked. They thought of one hundred-thousand human beings losing their lives in the space of a few seconds, minutes or hours. They viewed this sudden and vastly destructive blow in a frame of reference which did not include immortality, and so they felt at last that they had perpetrated a serious overt act upon their fellow man. Considerable regret was generated, and the people looked around for someone on whom to place the blame for this event. They found, among others, the scientists who had invented the mechanical device which had made this blow possible.

A second answer is that once we would have known all this that we have been discussing, but now some aberration has caused us to forget what we once knew. This seems a possible idea, and one that is full of mystery and not devoid of drama and menace.

Their logic then ran this way: Science seeks to know all, science has produced this overt act, science has made us wrong; to be right we must blame science and nullify it; the first step in nullifying it is to proclaim the truth that there are some things into which the mind of man should not pry. Here and there, in sermons and fiction and science fiction, the idea that some of the secrets of nature are beyond the limit of what is allowable to human curiosity begin to appear. Individuals proclaim that they have nothing to do with the atomic bomb, that they wash their hands of it, that the blame for its use must fall upon those who have made it and used It. This is a familiar pattern. The effort which has been made Is seen to have harmed one of the dynamics. The effort is disowned. The responsibility for it is shifted elsewhere. The protesting individual renders himself no longer CAUSE, but effect. And the effort becomes a counter-effort and may return painfully against the individual.

There may be a third and even better answer, but it has not yet come to light.

The position of the United States, insofar as it is high and powerful, has come through being responsible, through being cause, through seeking to know more and more, and through thinking that there is nothing which cannot be known.

In many lands and many languages it has been said or suspected that men are more than they seem, that they have a history which has been mislaid, that they have a divinity which has been lost. Myths of fallen gods and vanished giants haunt our song and literature. This is the second greatest mystery known to man: "How have we come to this?"

4. Superstition is a subject upon which there is much agreement in the United States. The general opinion is that superstition is bad, old-fashioned and out-of-date. And yet, there are segments, large segments, of the population which are deeply superstitious. How can these superstitions persist in the strong light of science?

Scientology offers the student a chance to unlock the lips of that mystery.

The answer is twofold: (1) the light of science is not always shining so strongly as its professed users would have us believe, and (2) every superstition, or nearly every superstition, has either some truth buried within it or some compulsive reason for existence. The job of science is to find the truth or eradicate the compulsion.

7. What does the quoted experience of the auditor in the industrial plant tend to show about the universality of the phenomenaa which are discussed in Mr. Hubbard's lectures?

Science has gone a long way in its search for the truths within superstitions, but until now it has done little to eradicate the compulsions.

8. In a later meeting between this auditor and his associate-pre-clear, the pre-clear made the statement that all his life he had felt resentment at "having been put here". He went on to say that he thought this resentment stemmed from the past life which he had been reporting to the auditor.

5. The most stultifying superstition that has existed about life and thought is that they are wholly products of MEST.

As an indication of the spontaneity of this pre-clear's relationship to his auditor and the undirected quality of his reports, it should be added that (not having heard of Dianetics) he spoke to his auditor In this manner: "Say, you know, I don't see why you waste your time with this (industrial) kind of work, which you have such an interest in the mind. You're good, you really ought to be a psychiatrist or something." The auditor reports that he took this ingenuous statement as a compliment.

The most important single step in Scientology was throwing away that superstition. Immediately after, things began to happen, and they have been happening ever since.

9. What is "positive suggestion"?

6. Earlier, it was thought that memories were recorded in the cells of the body. Then, memories which could not have been carried on the protoplasmic line, memories of former deaths, turned up in pre-clears, and the cell-recording theory had to be abandoned.

1O. Where do the sensory phenomena which are evoked by "positive suggestion" come from?

A human being is as sick as he gives a stimulus-response reaction to his environment.

11. Are they delusion?

8. The "stream of consciousness" is a concept of thought as a continuous procession of experiences and memories through time. This concept defines thought as a function of Time, which is MEST, and is therefore in agreement with the life-and-thought-are-MEST superstition.

12. What is the easiest way to cause someone to make a mistake ?

Stream-of-consciousnes stories and novels (like ULYSSES and FINNEGAN'S WAKE, by James Joyce) portray, sometimes with much skill and art, this picture of human thinking. The hero or heroine (or more properly, the central character, since there are very few heroes or heroines in modern intellectual novels) rises in the morning with a stream of verbal mental activity which resembles more than anything else in the world of reality a news-service teletype machine dutifully clacking out the result of a mixup of ten news lines and four lines which have been joined to linotype machines on which pornographic booklets are being set up. This jumble continues to pour out upon the pages throughout the day of this character. Occasionally there is some dialogue, which shows the influence of the stream of consciousness upon the behavior of the individual. He picks out a thought here and a thought there from this stagnant stream and verbalizes it.

13. What effect does a short time factor have upon the ratio of constructivity to destructivity?

The attempt to render in words the totality of thought at any given moment presents difficulties. There are many words which would have to be invented or reassessed to make it possible, thought being a rather wide band of perceptions at its simplest. These difficulties, however, usually are not apparent to the writers of stream-of-consciousness novels, since many of them apparently are under the impression that human beings think in words as well as in a stream of association.

14. What one fact brought out by Scientology tends to lengthen the time factor in every human activity?

Unfortunately, there are human beings who do think both in a stream of association and in words. These human beings are not sane, except by the most flexible standards. The stream-of-consciousness idea was borrowed from psychology, which has been a study of the processes of thought as they are found in neurotic and psychotic human beings, in the main. It has been a common mistake in both literary and psychologic efforts to make the unwell a standard for the comparatively well, and the stream-of-consciousness story is only one example of this.

15. How might this fact affect the behavior of the human race if it were appreciated universally?

The idea of the stream-of-consciousness is an interesting one. It reveals several things about the people who employed it to explain human thought.

16. Are you familiar with the somewhat limited versions of this fact which have been made much of and used in various ways, for good and for evil, in the Christian and Mohammedan religions?

It reveals, first of all, that their memories were not very good. Only in a mind which was mostly turned off could the calling up and rejecting of memories take such a lone; time that it would be noticed by the individual as a procession of ideas. Even in a person who qualifies no higher on the tone scale than high, normal thinking does not take so long as this, The man who is doing some kind of rapid and difficult work calls up and rejects so many different memories in one second that it would take at least a page to give a satisfactory list of them. And this brings us to the second revelation which this idea makes.

17. Are you familiar with the version of this fact which appears in Hindu religion?

The people who employed it were in very poor control of their own thoughts. Whenever, in the thinking process, a thought foists itself upon the thinker and will not be put aside, but persists in spite of his wish to be rid of it, that thinker is in trouble. If his whole thinking process were as arbitrary as this, he would be obviously insane. Sanity is directly proportional to the individual's control over his own facsimiles. He must be able to call up any facsimile he wants and put aside any facsimile he does not want. He must be able to call up many at once or concentrate on only a few. If the facsimiles appear to have any will of their own about this, it is obvious that the individual is very low on the scale of CAUSE and effeet.

18. Why does the writer become annoyed with people who criticize Scientology?

Association is not a very useful concept, since it stresses what might be called the background activity of the mind instead of the foreground activity, which is differentiation. It is as though we complimented the sculptor on having a wonderful quarry but neglected to praise his finished work.

19. How long has the problem of aberration been around?

If association is such a useful thing, then why not have total association and be done with it? The individual need only call up all his memories at once to be the wisest man in the world. But what would be the result of that? He would just have more data than he could handle. He would have to begin differentiating before he could do any useful thinking.

20. What is the root difference between the word "Scientology" and the word "Epistemology"?

Only in a mind almost completely occluded can association be a valued thing. The sculptor has lost the key to the quarry, and so every poor, cracked piece of stone that he finds outside it is a treasure to him. But if he could get into the quarry, he would be concerned with picking: the best piece, the piece which would be of use to him.

21. What is one thing to which an individual's self-determinism is directly proportional?

Only in a mind almost completely effect could association be considered the inevitable and complete process of thinking.

22. Why do some individuals shudder at the idea of being able to remember everything?

9. The stream-of-consciousness theory is part of the stimulus-response approach to thought.

23. Can you name an overt act which was done by the United States as a nation?

1O. If the student will look again at the Hubbard Chart of Attitudes, he will see that all of that part of the tone scale to which manifestations have been assigned lies below the 22.0 mark.

24. If you had been president of the United States in the summer of 1945, what would you have done with the atomic bomb in order to do the minimum of destruction and the maximum of creation?

The axioms of Scientology express the equation of thought and motion which makes life. The motion in this equation is qualified in terms of randomity. This means that It is possible for a motion to be too random, too undirected, too intense; that it is possible, on the other hand, for a motion to be not random enough, to be productive of not enough change. It means, also, that there is, for any given organism at any given time, a randomness of motion which is just right. This is called optimum randomity.

25. Does a bomb have evil built into it?

Since randomity applies to organisms and the tone scale applies to theta, there is a paradox in the rating of randomity on the tone scale.

26. If not, where does the evil, if any, reside?

At 0.0, or death, on the tone scale, randomity is said to be either too great or too little. This is called plus-or- minus randomity. At 22.0, randomity is considered optimum. In the higher reaches of the scale, randomity again becomes plus-or-minus, until at 40.0 the top static is attained. In other words, optimum randomity is not at the highest tone, it is at 22.0. This is because randomity applies to theta's control over MEST, and not merely to theta as theta.

27. What is the result of blaming the acts of men upon the MEST tools which they use for their acts?

11. What takes place as the individual rises above 22.0 on the tone scale ?

28. What is the result of blaming science?

One thing is that he begins to withdraw from the physical universe. If his controlling relationship with the physical universe is at its best at 22.0, then it must not be so good above and below that point. We know, on the one hand, what happens to that relationship as the individual descends the tone scale from 22.0. His relationship with MEST becomes less and less one of controlling MEST and more and more one of being controlled by MEST. But what happens above 22.0?

29. What is the result of blaming one's self?

We may suppose that it Is as though an individual had spent some time learning to play gin rummy. At first, the cards may have seemed mysterious and fascinating to him. The red spots here, the black spots there, the faces of the king, queen and jack, and so on. He may have had some trouble with the rules of the game, and he may have lost the first few games. But then as he gained greater and greater knowledge of the game, his successes would have mounted, until he was practically unbeatable. He would have reached the peak of his success, 22.0 on the tone scale for gin rummy. Though acknowledged as the best player on the block, he may have preferred to spend his time with a pretty girl, condescending only now and then to take time for a game and, of course, winning whatever games he took time for. In the end, he might give up gin rummy altogether and enter upon matrimony.

30. What is the result of blame ?

The individual who rises above 22.0 on the tone scale has greater and greater abilities to cause, to know, to survive, to be right, to be responsible, but he does not care, evidently, to exercise the abilities with respect to MEST. Just what, then, he does care to exercise them with respect to is an interesting question, the answer to which would cause a lot of data to be added on the chart in the top band, which is now empty.

31. What would be a better course of action?

12. What bearing has this scale upon memory? How does the individual's ability to control the motion of the physical universe relate to memory?

32. Why?

It is simple. A memory is a recording of physical universe motion. The individual's ability to use and control that recording matches his ability to use and control MEST. His ability to use and control his own memory is a direct index of his self-determinism.

33. What is the job of science in relation to superstion?

Now, since we have observed this parallel between MEST and recordings of MEST, perhaps we may go on to say that when the individual rises above 22.0 on the tone scale, not only does he begin to lose interest in MEST, but also he begins to lose interest in his recordings of MEST; not only does he enter upon an existence for which MEST is not at all necessary, but also he enters upon an existence for which facsimiles of MEST are not at all necessary. If the highest band of the tone scale involves a being who KNOWS, inherently, experience should be of little value in that band, and the individual might wish not to use it, or hardly to use it.

34. What is the superstition which Scientology has done the most to destroy?

Two possibilities then occur. Either the individual can put aside his memories, so to speak, in a place where they may be recalled if he ever needs them; or perhaps he can merely become un-written-upon again, and all his facsimiles can be erased, so that he remains a being who potentially knows all about MEST, but actually has not yet (in terms of MEST time) taken the trouble to impinge this power of knowing upon MEST.

35. Have some people been surprised at hearing this superstition called a superstition?

36. Do you suppose that the witch burners of Salem also would have been surprised at hearing their activities called superstition?

We might postulate a tone scale for theta in the theta universe. This tone scale would run from 40.0 to 400.0. At 220.0 on this scale there would be a midpoint. From 40.0 to 220.0, theta would be coming up through various bands, indicating greater and greater self-determinism with respect to the universe of theta. From 220.0 to 400.0, theta would be drawing away, gradually, from the universe of theta, in order to begin participation instead in another universe which lay between 400.0 and 4000.0 on the tone scale.

37. Where are memories recorded?

Now, it has been the custom for some time to assign an absolute value to that portion of the ponderable which lay beyond present knowledge. In the modern, backward, Western World, we have said that a man is born, he lives and then he dies, and God takes care of him after that. God is assigned as the absolute which comes after the limit of our knowledge, death, is reached.

38. What inaccurate idea of the place of recording of memories led to the choice of the word "engram"?

In the Eastern World, the custom is the same, but the scope is greater. It is said that a man comes into the world and lives through as many lives as he must in order to achieve union with God. The life of the spirit after death is not considered unknown, and the unknown is pushed back to that state which follows all lives on earth, and that state is called a union with God but it is not described.

39. At what levels of the tone scale is stimulus-response behavior found ?

In the above extension of the tone scale, we see these two philosophies mirrored and expanded. The Western philosophy is expressed by an individual's going down the tone scale to death. The Eastern is expressed by his rising: to serenity. God, for the Westerner, is just below 0.0 on the tone scale. For the Easterner He is just above 40.0. God for Scientology, following this plan, would be wherever one left off extending the tone scale.

40. What mistake was made by former investigators in relating stimulus-response behavior to the totality of behavior?

We may become uncomfortable if we extend the tone scale beyond 4000.0, and so let, us say for the purposes of this discussion that God resides just above 4000.0 on the tone scale.

41. What is the so-called "stream of consciousness"?

It should, perhaps, be repeated that this extension of the tone scale from 40.0 to 400.0 to 4000.0 is purely conjectural and constitutes nothing more than a mathematical fancy. But it should be said also that from such fancies actual accomplishments have sprung in the past.

42. Who wrote FINNEGAN'S WAKE?

What might be the activity of a being between 40.0 and 400.0 on the tone scale?

43. Why are there so few heroes and heroines in modern literary novels?

Let us suppose that when a being reaches 40.0 he is at last able to do entirely without his or any other body. This state has become synonymous with divine goodness, but it may very well be that this state has nothing at all to do with divine goodness. If the reader will look back into his early education, he may remember that there was at one time a large community of angels who dwelt in harmony under the watchful eye of God. A group of these angels, however, under the leadership of one Lucifer, went down the tone scale to a point which may have been about 150.0, and revolted. Now, Lucifer has been portrayed as a great villain, and perhaps he was or is, but possibly his villainy was at 150.0 rather than at 1.5, In other words, his defects of character may have been a little out of the range which we are accustomed to viewing.

44. What does a writer have to know in order to write convincingly about a hero?

The range from 40.0 to 400.0 seems to lend itself readily to all manner of activities which might be natural to the being who no longer needed a body but who still remembered what it was like to use one. There might be a tendency to play around the edges of the MEST universe, causing wierd and inexplicable things to happen in it which were beyond all the laws of MEST as related to organisms. There might be a tendency to move in and out of various bodies for various purposes, There is no guarantee whatsoever that the behavior of a being at 150.0 on the tone scale would not be abominable. The only guarantee is that it would not be as restricted as the behavior of a being at 1.5 or at 15.0.

45. When was the last time you saw a motion picture which inspired you?

The range from 400.0 to 4000.0 on the tone scale is included in this discussion mainly because the writer wishes to extend the scale farther in numbers than his imagination is capable of following with manifestations, in order to show how mathematics can lead one on. The idea of a race of beings acting between 400.0 and 4000.0 on the tone scale is not so much awesome as tedious, since it is so far beyond what we are used to that the mind stretches vainly toward it and succeeds only in producing a yawn. Still, it is worth thinking about.

46. If it was a long time ago, or never, why do you think this is?

13. The reader may have wondered from time to time where the basis was for the use of such numbers as 4.0, 40.0, 1.1, 2.5, etc. Accustomed to physics, the reader may have longed to be shown some measurable phenomenon which would justify such numbers.

47. What relation do you think art bears to the tone scale?

It has been stated before that the numbers used in the tone scale are chosen arbitrarily and do not depend upon any demonstrable phenomena. They are used merely as a convenience, to make the tone scale easier to talk about.

48. Is it possible for an artist to show great skill and artistry in the creation of something which is actually very low on the tone scale and which will tend to lower the tone of those who see or hear it?

49. What relationship do censorship and lists of forbidden books have to this phenomenon?

The techniques which have been worked out in Scientology to date are below 22.0 techniques. This Is fortunate for most of us, who are below 22.0.

50. Why is censorship a failure at producing anything but a further lowering of tone?

When an individual is low enough on the tone scale to have trouble with some of his facsimiles, we may help him to rise on the scale by reducing the effect of a few of the particularly bad facsimiles upon him. The best way to do this, of course, would be simply to raise him up the tone scale, but at present the means for doing this are somewhat limited, and so we try to take the pressure of the facsimiles off him, so that he can rise a little of his own accord.

51. What kind of a time factor leads people to adopt censorship as a method of operation?

There are four techniques, broadly, for doing this. They are counter-effort processing, effort processing, emotionn processing, and postulate or thought processing.

52. What would be the concern of the sculptor if he should find the key of the quarry?

Of these four processes, emotion processing is the workhorse. The most satisfactory over-all effect which can be produced in the average case is with the running of emotion.

53. At what levels of the tone scale is association considered very valuable?

Each of these four affects the other three, but they are in an order of importance. The least important is counter effort, the most important is thought.

54. Why is optimum randomity not found at 40.0 on the tone scale?

In any facsimile, the target of the auditor is thought even though he may have to run emotion or effort or both before the thought can be reached.

55. At what tone is optimum randomity found.

SEMINAR QUESTIONS

56. What takes place as an individual rises above 22.0 on the tone scale ?

1. What arbitraries would you prefer to designate positions on the tone scale ? Why ?

57. What is "top static", as we use the term today?

2. What does the word "Scientology" define?

58. What might happen to the interest in gin rummy of an individual who had learned to beat everybody at it?

3. What would happen if all your memories were before you at once?

59. In what way could this be similar to the activities of the individual as a theta being acting in the MEST universe?

4. For what National event, or policy, do you feel guilt?

60. What would we have to know in order to fill in the bands which lie between 22.0 and 40.0 on the scale?

5. What facsimiles does stream-of-consciousness writing contact, if any? Explain.

61. Where is God on the tone scale?

62. What relationship could the phrase "a little lower than the angels" be said to have to the tone scale?

63. Who was (or is) Lucifer?

64. Why are three-way auditing teams preferable to two-way auditing teams?

65. Are you familiar with the PRECAUTIONS section of ADVANCED PROCEDURES AND AXIOMS?

66. Which of the twelve precautions is the most important?

67. What light does the theory of entities throw upon the problem of wide-open and occluded cases?

68. What does the word "COMPUTATION" mean, as it is defined in AP&A?

69. How does this relate to what has been said about experience and KNOWING?

70. Could an individual who was exercising his power of KNOWING, without regard to facsimiles, be aberrated by computations?

71. What does the word "entity" mean in its unspecialized, un-Scientological sense?

72. Is it ever used in that sense in the lectures?

73. If you have done something which was considered a crime in the society in which you lived and you did not want to give yourself up but you knew that the police were coming to question you with a lie detector, what two ways could you choose between in order to prepare yourself (with the aid of another individual) to foil the questions of the police by keeping the lie detector from registering any charge on questions about the crime?

74. Why would one of these ways be much superior to the other?

75. In what way could the police questioner, if he knew enough, spoil the effect of the inferior preparation?

76. Why would there be no known way for him to spoil the effect of the superior preparation?

77. What are the disadvantages of using a blood-pressure guage for a protracted period?

78. What may the auditor substitute for a respiration meter?

79. If you were asked to 'rate in importance to mankind, a series of inventors, would you rate Volney Mathison above or below Eli Whitney?

80. What is said to take place, technically, when one person tells another that he looks tired?

81. Does the E-meter register only changes in emotion called forth by the auditor's questions, or does it register all changes of emotion?

82. Which is more important in using the E-meter, a knowledge of ohms or a knowledge of omens?

83. Why should the sensitivity control of the E-meter be used at a constant setting whenever possible?

84. What will the auditor not know about any given incident if he keeps changing the settings of the sensitivity control and the range expander?

85. How can the auditor use the tone handle in order to get the minimum benefit from the E-meter.

86. How Is fear sometimes registered by the needle?

87. How is it usually registered?

88. What does needle action indicate?

89. What does a drop indicate?

90. What are the "vagaries" of the E-meterl

91. If an incident which the preclear is giving as a motivator does not reduce, what may the auditor suspect?

92. Is this phenomenon common?

93. What does the "single drop" indicate?

94. What does the "stuck needle" indicate?

95. What auditor action is indicated by the stuck needle?

96. What is the "theta bop"?

97. What is indicated by a gradual upswing of the needle?

98. What is indicated by the sudden jump to the left by the needle?

The following symbols are used to indicate readings on the E-meter. What do they mean?

99. V.

100. L.

101. M.

102. S.

103. U.

104. T.

105. What is a DED?

106. What is Arslycus?

107. In general, do we find that certain abstract symbols have the same meaning for most people, or is there a very wide variation in the signification of symbols for different persons?

108. What is one school of therapy which was based on the assumption that symbols were quite uniformly interpreted by most people?

109. What, on the average, is the most reliable and easy-to-get datum about any incident?

110. What is the next?

111. Is there a "correct" interpretation of the symbols?

1. Why do you need health?

2. What is the foundation of superstition? What does it accomplish?

3. How many phenomena can you name that make MEST less important than theta? More important?

4. If you heard the lectures or tapes, how, in your opinion, do the booklets coincide with the text?

5. How much outside research are you doing?