And this is January the 21st of 1954, first morning lecture.

January 21st, 1954, afternoon lecture.

Material which you got yesterday afternoon and this morning is shooting with both barrels. We are taking apart livingness in these two lectures, not only in its component parts, but we are (and this is the first time I’ve ever said that) really radically altering processing.

The material I’ve been giving you is, of course, subject to many interpretations. Let me give you a slight warning about interpreting it. It is what it is, that’s what it is. It’s like old Popeye, you know, “I am what I am, that’s what I am.” It is as workable as it is not interpreted.

Now, you’ve done enough processing now to have these elements down pretty well-to have 8-C down pretty well. You at least know what to expect from a preclear and you know how these elements work, more or less.

I am not even vaguely interested in validating any school of thought or invalidating it. All I know is, is none of them have made somebody well, but I’ve been trying to. That’s all I know, that’s what I know.

We have known for a very long time that the validation of anything caused its materialization. Validation in itself would be postulating or granting beingness to an existence. If you validate something, it exists. If you do not validate it, it does not exist. If you resist it, it exists because you are refusing to validate it. If you ignore something, it rarely materializes.

Now, the material is extremely simple to use and, therefore, is terrifically variable. Any time you are operating from a simplicity, you get an enormous potential variation. Well, we know enough now, I hope, in the first couple of weeks here, to know where we can go with material. All right.

Now, if you’ll recall the data which I gave you yesterday afternoon concerning, well, not just the granting of beingness but actually the granting of life to things, you will 165 see that we are on a slightly new track for you. And this is a sort of a behind-the-scenes rendition and sufficient trial balloons have been put up and this has been used sufficiently in auditing to validate its existence as a process.

Let’s take any of these processes, then, that we know and let’s put them into this particular type of process.

Something very peculiar goes on with regard to processing. A preclear comes up the line and does wipe out a lot of his past and then gets up to a certain point, as in Dianetics, and begins to take a slump. That is predicated on this basis: an individual will grant just so much beingness to entheta and then it materializes.

People are rather spontaneously calling this Livingness Processing and that’s an easy way to refer to it. It’s not a very polite or beautiful name, but it’s an excellent way to refer to it. All right.

Now, there have been efforts in the past to utilize this knowledge and data, but it has been sidetracked by various things. The anxiety of the auditor to audit painful incidents would permit the auditor to be sidetracked into the painful incident when it showed up.

If we call this Livingness Processing, we still keep in mind what we’re trying to do: we’re trying to inject some livingness. We’re not trying to run out anything, we’re not trying to exhaust any energy, we’re not trying to get the deep significance and understanding of the whiff-whiff bird who flies backwards all night. We are not trying to do a lot of things. All we’re trying to do is inject enough livingness into the beingness and environment of the individual so he can take a long breath and relax.

Another manifestation takes place as one begins to validate pleasant incidents-the amount of life granted slides over into unpleasant areas. You can ask a preclear to recall something pleasant and, immediately after this preclear has recalled something pleasant, he begins to recall something unpleasant. That is a very routine manifestation. If you don’t understand that manifestation, if you don’t hold with that manifestation, then I prefer that you would run a preclear on that order. Just say, “Now, let’s recall something pleasant and list a time when you were really having a good time” and so forth and we will find after a little while that the preclear is getting swamped with other material. So there was something else at work there.

An individual is as anxious as he is dead. If you don’t believe that, you should talk to some of these boys. Although they appear to be in apathy, right under the crust of that apathy there is a wild apathetic anxiety. Now, a person can go to a point of death, of course, which is very, very close to bottom, almost at bottom, where he’s no longer anxious about it. That’s because he’s already accepted death and so he’s dead. So let’s look at death as a gradient scale of having accepted death.

We, in 1950, in one of the few contributions that came in at that time, worked with this process and, however, found it relatively unworkable after a long period of use. And the process was abandoned simply because an insufficient number of mechanics were known at that time to do anything with the process.

Accepting death begins with an individual’s (quote) “recognition” (unquote) of the slaying potential of one segment of his environment. That is the first acceptance of death: the first moment that he recognizes there is something in the environment which can kill him.

You see, the trick there was that a granting of liveness was being given to the past to the exclusion of the present. And as one validated the past, all of the fixed attentions of the preclear in the past began to materialize automatically. One started to fix attention oil the past, in other words, in such a way as to go past the guards of the preclear and then his attention would overpoweringly switch to the painful incidents in the past. Therefore, the process was booby-trapped and was not a useful process. All right.

Now, to win back up there, you don’t run out all these moments when he accepted that something could kill him. You don’t do that for two reasons: one, he’s got them pulled in on him because his havingness is already on a starvation level and so he’d rather have the engram than nothing. And he knows he can’t have and so on, so as we start to run these out he just pulls more and more in and we get on to an endless chain.This can be remedied by simply making him mock-up masses of energy and pull those in. That isn’t so good either. It also can be remedied by putting an enormous amount of stress on nothingness. But again, that isn’t so good.

Now, what has happened here that changes this? Well, a great deal happens that changes this. As a matter of fact, running of pleasure moments was not this broad a technique and was not exploited to any great degree. When we’re talking about validation, we’re not talking about pleasure moments-different thing. Because we step out of the emotional or energy band, really, when we grant beingness.

Let’s give him enough livingness so that he can afford a little dyingness.

Beingness is not granted by passing some energy into something. Beingness is granted by having some energy, if energy at all, materialize in the thing. Different process. This is the same difference as in granting energy to something-as passing a wire from a dynamo over to a machine. And the materialization process-the granting of beingness or validation-is on the order of having a machine run without a wire going to it-no dynamo.

Some fellows have to have a hundred million dollars before they can afford a ten cent bauble for the kid. And some fellows have to have five dollars before they can spend four ninety-five on the kid. And some fellows have to have five dollars before they can go in debt twenty bucks. These are different viewpoints on the subject of plenty.

So as soon as we ran pleasure moments we were in flows. And the moment we got into flows we got into trouble. Because all flows are in agreement with the MEST universe and the MEST universe is a “must communicate-stop communications” universe. So therefore, necessarily, when you began to use the pattern of flow dictated by the MEST universe, an agreement with it interrupted a person’s communications. That might not be immediately obvious, but just the simple agreement with this universe will, to some degree, interrupt communications.

Well, let’s not worry too much about the preclear’s viewpoint on plenty. Let’s just realize that if we have him reinvest in the stocks and bonds of livingness that he can sever a few bondshimself.

Why do you have that wall there? Well, that’s to interrupt communication. You see that? The universe is designed to stop communication rather than further communication. If any communication exists at all it is a compulsive communication, such as, for instance, cosmic rays. They are coming through this room and through people’s bodies at a tremendous rate. And these cosmic rays or waves or particles pass straight through walls unless they are tremendously shielded; they have to be a very specialized kind of wall.

He has a body because, poor thing, that’s all he has. That’s all he’s got left. And he has to keep it in bad shape because if he didn’t, it’d get stolen on him. That’s usually, by the way, the reason a body is in bad shape-the fellow is trying to get down below the acceptance level of the community. Good joke on him. If he really got it in bad shape, he’d be tremendously acceptable.

All right. So we have a “stop communication” universe really, in the essence, which is a compulsive communication universe, which is why it has to be designed to stop communication.

All right. He’s trying to keep from being robbed one way or the other, betrayed or destroyed, all of which adds up to destruction or death. He’s trying to keep from hitting that end of cycle.

So a thetan begins to specialize in stopping communication because the universe is designed to compulsively communicate.

How many ways сan he hit that end of cycle, by the way? Well, he can hit it by failing or hit it by dying or hit it by arriving. That’s one for you to put down in red ink. The fellow can hit end of cycle by arriving. Remarkable, isn’t it? That’s because the curve in this universe goes from creation through survival to destruction. And so when an individual reaches the end of any cycle-of-action, he’s sure that he has reached a failure in most cases. This person is so glad, so happy (this is people who are in kind of poor shape)-this fellow is so glad, he’s so happy to get home and, however, a moment after he’s home there’s-gee, there’s a lot of things wrong with home. You know, nobody is glad enough to see him and so forth. And actually, all he did was just get home, walk in the house. You see, he has arrived. He has hit an end of a cycle having to do with a communication line. He has hit E on the communication line.

Now, I asked you one day to “Get the idea that everything could communicate with you.” There was only one objection present to this and the preclear in that case had simply stated, “Well, all right, well just skip what was asked for and we’ll get the fact that there is something somewhere with which everything could communicate.”

When he said “Now I’m going to go home,” he was cause and he was all picked up and real cheerful about it, you see. And when he got home, he wasn’t near as satisfied.

That wasn’t what was asked. What was asked was “the condition in which everything could communicate with you”

He told somebody else to come and see him and when he told somebody else to come and see him, he’s cause and he’s very happy about it and so he sits and waits for them to arrive and, boy, is he cheerful about them being on their way. But the moment they arrive, gee, he doesn’t want to see them at all. This is sort of the nature of the beast, Man, he has to be pretty well uptone before he can strike into these altitudes where he can arrive, happily.

And if we take that thetan plus body, we find the condition is dead. A thetan, then, who cannot stop communication, selectively, can be in any of his ownerships or possessions wafted around and pounded around and shoved around like a leaf in a hurricane. All right.

4 So another goal we have is to get the preclear up to a point where he can arrive happily. Why can’t he arrive happily? Well, if he’s low on the scale of livingness-which is to say, already well entered into the scale of dyingness-any arrival he makes is an end of cycle and any end of cycle is death. So he can arrive as well as he can live.

The thetan gets the idea that it is necessary for a communication line to proceed from him to something in order to pass some energy into it or to have any energy appear in it. This is not the case, as you will test on that E-AR-400. This is not the case. All you have to do is have some energy materialize in the preclear in order to connect the probe. See that?

Well, this has to do then with the fellow’s goals, doesn’t it? And ambitions. We have this individual who all his life has been trying to hammer and tongs away and become a great cabinetmaker. But at the moment that he is about to be put in charge of an enormous shop of cabinetmaking, he manages to fall and wreck his right hand so that he can’t be a cabinetmaker. He doesn’t dare arrive. To arrive is to die. Just draw those two cycles together there. Draw the communication graph and the curve of the MEST universe, which is Create-Survive-Destroy. And above that you’d have your communication graph, which is C to E, a straight line. And we get the same effect from these two things.

You didn’t pass a communication line from you to the preclear. But it registered on something which is solidly plugged in. Wires going all around to that meter and wires and wires and wires and wires. And yet, you stood back there at some distance and by getting a sort of a picture of the probe going white-the point of it going white into the individual’s head-it went beep.

A person in such a state is happy to talk, but unhappy about listening. Interesting, isn’t it?

And additionally, there was somebody on the machine there yesterday and all that was necessary to do to turn on the machine . .. Two auditors were experimenting and one of them placing the probe against the other auditor and back and forth and back and forth. But, I was standing over there and having a great deal of difficulty because there was a dead area in this auditor’s neck that was being tested and all it did was materialize some energy in this auditor’s neck. But of course, the machine went bop-bop-bop-bop-bop. All right.

All right. Look at that cycle-of-action of the MEST universe and a communication line, add them up. This individual is an effect to the degree that he’s dead. Being dead and being an effect are the same thing to an individual in this universe. A total effect. And by a total effect, the fellow more or less means he’s dead. He’d have to be the total effect of everything, you see, to be dead. So he’s as dead as he has to be an effect, he’s as dead as he has to watch TV to live - You see that clearly? He’s as dead as he has to be entertained artificially, that he can’t furnish any of his own entertainment.

As you touch an individual with your thumb, you can bring about a condition of aliveness which then registers on the meter. Here’s a condition of aliveness which occurs: if you are an “electric eel,” you just touch the preclear with your thumb and then test it with the probe. You don’t have to push them hard or anything like that, just touch them. Well, isn’t it peculiar that you can do that without a probe? Well, you’re as well off as you can do it without a probe. And as bad off as you have to have a conduit line to do it.

So imagination itself comes early on the curve, doesn’t it? And sure enough, that is " the creative line of the curve. A writer quite customarily is very inventive in the early part of the story and is terribly pattern at the end of it.

It isn’t desirable to have a conduit line. Not only is it not necessary, it is not desirable to have conduit lines. Because that is in itself an admission that one isn’t sure where the energy is going, so he’s going to build a road for particles to travel across. He’s got a sort of a police system built up there whereby he’s going to make coils of wire police a course of energy. This is not necessary.

I remember one very fine old action writer, Peter В. Купе, who did this constantly. He had the most terrific beginnings on his stories-tremendous characters and so forth. And by the time he had run about half his course it, was getting more and more pattern В and the end of it you could hardly bear. I mean, you could immediately predict that end of it.

A man is unsure, isn’t he, when he has all of his grounds and possessions under constant and heavy armed guard? You wouldn’t say that man felt very secure, would you? You wouldn’t say he was very well off if you went out here and you found a house with special police patrolling up and down the front of it and special police sitting on the back porch-you’d wonder if the fellow wasn’t under arrest or something.

So it is with an entire career of a writer. At the beginning of his career, he is quite imaginative and at the end of his career he is quite laggardly about finishing his communications. This isn’t that he has written too much and it isn’t this and it isn’t that, It’s just that as he went along in his career, he bought a little more dyingness with each passing story. How did he buy this? He bought it in terms of his own ideas, his criticisms, his failures and his recognition of how tired he got and his recognition of what hard в work it was and his recognition that other writers did, after all, exist. And each time he recognized these things, he went a little bit further down on his own writing curve. So at the end of his career, he was writing a pattern plot with pattern characters. Clarence ) Budington Kelland. This man would astound you if you could read some of his early work. There is nothing more imaginative than some of Kelland’s very, very early work. But it has to be quite early because he entered into the curve fast.

Well, here is the same thing with a wire. It’s a police force. This is a police force universe if anything. And an individual gets into it, he has to make sure that everything is supervised so it will happen exactly like he says. He’s making sure that his postulate will occur. His postulate will occur to the exact degree that he is comfortable that it’s going to occur. He will materialize as much energy as he is not in the effort or energy band. Because he is as much cause as he is not part of the communication line. This becomes obvious in terms of communication: The fellow who is on the line itself isn’t going to be able to do much. But the fellow who is up there ahead of source or at source, why, he can, of course, effect a communication.

Now, the funny part of it is, is these fellows tend to persist-these fellows who hit some kind of a pattern. Because the acceptance level of the society is a rather unchanged pattern. “Let’s get something we like and keep eating it because we know it won’t disagree with us, providing it isn’t very dramatic.”

If you were to find the prime cause-point in the communications systems of the world, if you could trace them down very carefully and find the prime emanation point-if one existed-you could put even a simple message across that line and either collapse or electrify or blow up or validate and bring into existence, even more so, all the communications systems of the world. That’s an interesting reductio adabsurdum of the thing, but you see how this could take place. This presupposes these communications start someplace and are starting someplace at any given instant. Not that they started someplace in the past, because cause is not in the past; it’s in the future, if anywhere. All right.

Now, the society, at large, goes over this by common agreement, not by enjoyment. The acceptance level of the individual for a story is quite different than what he believes he should read. The society tells him he should read this and should read that and so he goes on reading these things rather haggardly. His acceptance level is quite something else.

We have here a very, very neat problem. And we needn’t go into this very deeply. You just be satisfied with the fact that you’re as well off as you can say, “That thing will now go white” and it will go white. You didn’t have to reach over with a beam or a mocked-up hand or something and a mocked-up tin can and pour some whiteness into it. That would be mocking-up a communication line in order to effect the materialization of some energy somewhere.

And so it is with life. The preclear sitting in front of you there is trying desperately to measure up to what he conceives to be society’s acceptance level of life and him. He’s trying to measure up to this standard because he believes a standard of livingness exists. He believes there is such a thing. He’s heard “standard of living.” He’s heard of all kinds of trick phrases. He’s heard of “standards of conduct.” He’s heard of all these things, one after the other, all his life, because people have just kept talking to him as though they knew. So he is up against this thing called “the hidden standard.” They never told him what the hidden standard was, actually, he merely had to look around and observe and finally approximate it as well as he could guess at it and know, then, that he’s probably riding a big maybe and he’s probably wrong. But that is his standard of living.

Now, anything that you turn white, you might say-put some energy into or grant some liveness to-will itself be, to that degree, alive. Now, theoretically you could, if you were in good condition, take a wall or a space and put enough energy in that wall or that space in order to have that machine register where no machine could possibly register. It would register as thoroughly as it would on a live human being.

Because somewhere, somehow, there is such a thing as a standard of painting and a standard of writing, a standard of living, a standard of dancing, a standard of driving a car, a standard of watching a movie. How are you supposed to act when you watch a movie, huh? Well obviously, you must have to act somehow or another. Well, if people who don’t measure up to this standard-they might not even be bothering him, but he does worry about it.So he came back a few minutes later and he says, “Well, is it that you cut down his perception or... ?”You know, somebody comes in and eats peanuts too loudly or something of the sort. The noise isn’t going to hurt him any, but he has to resist this noise because somebody has, obviously, not measured up to this standard of livingness.Now, I would like you to take somebody by the throat someday and ask them very kindly and very calmly, particularly somebody who has just gotten through criticizing you, “Would you please now give me the ideal standard of conduct for what you’ve just been criticizing me about. Now, let’s not go into my foible that we just covered with such volume, but let’s go into the ideal standard of how you do that.”

The reason it is easy to do with a live human being is predicated upon this fact: you already have an energy conduit system in existence which can be easily reenergized. The body is already a conduit system and, of course, the energy has its own pattern lines and can be activated easily. Well, there’s no difference between this and putting it into a wall, except to put it into a wall, you would have to overcome the resistances inherent in that wall in order to have a flow there. Now, you see this?

You’ll leave the guy with his mouth open. He won’t be able to tell you, because it’s an empty hole, it doesn’t exist.

How does this change things for an auditor? That’s quite important. How does it? Well, it changes things with this realization: that that thing he’s granting liveness to will materialize as an alive thing. And if he really grants life to it, it will be a good thing. So we say granting aliveness to something-an unlimited amount of liveness to something-would be basically and essentially good.

That is the big trick of control, is to assume that you know some method of conductor some ideal standard of some sort, you see, and you just assume that you know it (outwardly) and then keep measuring people up to it-to them. Well, you don’t ever have to tell them what your ideal is. Well, it’s a good trick. Because they figure you must know what the ideal conduct is and so therefore, necessarily, they must be off of it if you say so.

Refusing to grant aliveness to something, while at the same time validating it, establishes a randomity. It gives it enough aliveness so that it can kick back against the protective screens which are put up against it. A protective screen when erected against anything will eventually attract the thing, because it’ll invert the second it’s neglected.

So this is how you make the thetan wrong. Really, all you can do to a thetan is make him wrong. You can’t do much else to him.

So we put up a protective screen to resist eggs and its one mania is to resist eggs. No eggs must come near here. Of course, it totally fixes its attention then, secondarily, because only the thetan’s attention is being fixed-fixes its attention upon every egg that materializes. And so as every egg comes up, why, the machine must shove hard against it. Well, in order to shove hard against it, he has to put his attention thoroughly on it, which is to say, stop his lookingness on an egg.

I played that trick, by the way, on a student in Camden. A very dirty trick it was. I said, “Now, how do you make a thetan deteriorate?” I asked him.

Arid eventually the end-all of that entire area will be the appearance of an egg. And as eggs will continue to appear, eventually there is not attention for anything else. And the machine is built on the basis “there must be no eggs” and it will run as long as that dichotomy does not turn into a “there must be eggs.” The dichotomy “there must be no eggs” is violated every time an egg shows up to be resisted. And eventually, we get out of the plus and minus bracket “there must be no” and get over into the actual appearance of eggs. And so the machine acts as a vacuum cleaner, you might say, for eggs, and eggs will come from far and wide just to jump into the machine.

And he said, “Well, for my money, the only way you could possibly do it is to make him wrong.”

Now, Validation Processing is the demonstration of this. As you mock-up various hideous and unacceptable objects, according to you, you eventually get down to a level where you have the preclear’s screens which are supposed to resist these very objects. And these screens will start soaking up the most hideous material the preclear can mock-up. They won’t soak up good material, those screens aren’t rigged to resist good material. They go down to a point of where they will actually soak up all those things which are supposed to be bad.

And I said, “Well now,” I said, “you think that over for a little while.”

And so it’s very easy to dispose of these screens: One just simply mocks-up enough of the material they were supposed to resist so that the potential of the screen changes, not just from “minus eggs” to “maybe eggs” to “plus eggs” to “eggs” to “eggs so what.” And that is the way one climbs out of the hole. He gets up to a frame of mind of “eggs so what” and he’s out of the hole.

So he came back a few minutes later and he says, "Well, is it that you cut down his

Well, one doesn’t get out of the hole by mocking-up a screen and then granting liveness to a resistance and then mocking-up madly a whole bunch of material that’s supposed to be resisted and then breaking down the resistance so as to turn the screen into a suction pump of that thing which it was set up to resist, so that he will eventually come to the “eggs so what” level of the screen.

You follow this about this screen? Actually you’d have to run Validation Processing on somebody to get a completely clear view of it. It seems incomprehensible to you that some nice young fellow-his acceptance level of women is, perhaps, a syphilitic prostitute and yet this is the only thing that will close with his screens. That’s his acceptance level. The only thing that could get near him is the one or two things he’s been set up to resist. And he’s resisted these so hard that they eventually become the only acceptable thing-that’s because his total attention will go to them. This is a lack of validation, then, of good women. See? There’s no validation of good women, so all that finally exist are bad women. Now, you have him mock-up some syphilitic prostitutes and these screens just act like vacuum cleaners. And a sensation of hunger will come over your preclear. How very interesting.

“Yes,” I said, “that’s a good one. Lookingness. Yeah, you cut down his lookingness and that’s the way you do it.” And I said, “But if I were you I’d think that one over, too.”

This fellow was having trouble with marriage, he was having trouble this way and that way and, the next thing we know, why, we examine the case and we find out that he can’t accept a wife. Mock one up, he can’t have her move near him. We say, “Well now, let’s see, let’s figure out that what he-really acceptable to him is some gay young blade of a girl, you see,” you know? That’s what’s acceptable to him, so we have him mock-up that. No, that’s not acceptable. Your mistake would be in going north.

And he came to class and he was very blue and he was back in his head and he was feeling very sad about life in general.

And the only reason why this has never been discovered before is because nobody knew how to go that far south. It never occurred to anybody to go south on this problem, they always went north.

And I gave him as an example of exactly how you dropped a Tone Scale on an individual. And he sat there and he laughed like a fool because, of course, his first answer had been absolutely right, but I’d made it wrong. By doing what? By pretending there was some other answer. There wasn’t any other answer. And yet I’d just say, “Well, now you think that over for a little while.”

Well, he wants a better woman, he wants a prettier woman, he wants a woman with more polish or a woman who is more worldly, he wants a woman with better attributes. And they keep working and worrying and philosophizing around the drawing room until they had worn the subject out without ever solving it and they simply forgot about the subject as to why this fellow was never getting along. It never occurred to them to go south on the matter.

Now, don’t think because we assume this that there aren’t a series of elements of life. There are. There are. But look how new and strange this is-we’re the ones that are digging them up. And we find out how they fit and where they fit and out of that we’re getting good sense, we’re getting some rise in tone. Because we’re, for the first time, insisting that this hidden standard be blown to glory and if there is a standard, let it sit out in the sunlight where everybody can see it. Not back in some dark alley where somebody pretends it is. So that when some little kid comes along and he’s doing badly in studies and so on, he can have something to look at and say, “I wonder how I’m doing.” Well, here’s some elements of livingness. He can compare himself to those and he can find out how he’s doing. The Tone Scale is the first real attempt to give a good solid evaluation on “How am I doing?” It even translates over on to a meter, which is pretty precise “How am I doing?”

When an auditor starts south with Acceptance Level Processing, he can be, if he is rather easily startled, extremely amazed. These things are not acceptable to anybody! Oh, no? Well, then why is it that this tremendous starvation feeling turns on in the individual when we run the syphilitic prostitute on him?

Well, when it all adds up to all, it’s “How much living am I doing and how much dying am I dramatizing?” Because one doesn’t do dying, one simply dramatizes it.

“Oh dear. You say that this nice young fellow-he couldn’t possibly!”

The only thing that could be wrong with a thetan on a high echelon is that he could be made wrong. You see, that’s the highest echelon of how a thetan deteriorates.

“Nonsense, Hortense.”

But let’s look at it now in terms of evaluation. And he takes to evaluation and thinkingness and lookingness and all sorts of things in order to prove himself right. Well, he gets fixed on things he has to prove himself right about. And every time he fixes on something he has to prove himself right about, he has fixed upon the very thing which has caused his dyingness. See? “I was wrong, now I’ve got to prove myself right. Now, let’s figure out how I was wrong.” Okay. I mean, he’s done!

Validation Processing. Now, people are staying away from the movies in mad flocks and actually in spite of propaganda to the contrary, leaving their television sets off, because they’re not very entertained. They will spend for instance, today, twenty-five, thirty-five cents for a novel, but they won’t spend three dollars for one. Oh, no.

Well, it’s a strange thing that he can endow any concept with energy of a peculiar kind and behavior so as to make it live. And there are two ways of endowing it: One is by resisting it. And the other is just by endowing it-straight. Either way, he will. Now, the last way is the only practical way. And that statement is made out of a depth of experience-with this I would hate to sound again, especially on a Sunday afternoon.

And this is very strange. Here’s Hollywood slaving away to produce a gaudier picture, more beautiful women, more beautiful men, more dramatic plots, better acting. And the theater: much, much better seating and oh my, oh my, higher reality in forms of this horrible failure called 3-D. And they’re trying to produce these things, you see. And the harder they work at it, the more the public stays away. This would never occur to them to go south. Fortunately, maybe, it never occurs to them to go south.

If it is let go, it’s gone. If it’s neglected, it’s gone. If it’s looked through-which is another way of letting go and neglecting-it’s gone. Because it doesn’t have body and it doesn’t have horns. And the only person that’s got hold of it is a thetan himself and he’s got hold of both sides of it. He’s got hold of the side of it which is crushing it against him and he’s got hold of the side of it which he’s trying to keep from crushing him in. And if you could make a thetan let go of both sides of any one of these ridges, they’d blow.

But you could take Validation Processing, which is a rather simple process, just mock-ups in brackets to find out what is acceptable. We find what is acceptable will go in to the thing which is mocking it up. It will move in at a hurricane rate.

Why doesn’t he? Well, because he realizes he has to have things in order to get along and he doesn’t have enough, so of course he can’t let go. So he doesn’t even dare let himself know what he’s holding on to. Because if he knew, then he might let go. It’s a very dizzy little spiral he gets into. In order to have a game at all, he has to have something, he thinks, So naturally, he holds on to things. And he’s holding on to both sides of things.

If the mock-up simply stays stationary, nothing is happening, it isn’t acceptable. He just is staying there. And if we’re blowing screens we have to mock-up the truly acceptable item. And when we get the truly acceptable item, it’ll be that thing on which the fellow’s screens are inverted.

So our problem is not to cure his resistance. Now, I gave you some little time ago and told you at the time I gave it to you, this is not a process that would teach you something and that is resisting lookingness, resisting this and resisting that. Remember, I had you run it as a concept just so that you could get a good idea of what this was.

And as long as we’re talking about screens, it’s as easy as to talk about Hollywood. So what would be acceptable to Hollywood? Well, I would hate to have to be the fellow who ran enough processing on enough of the public to try to find out what is acceptable today to the general public. But we have level one. Level one is a simple level: it’s what everybody thinks everybody ought to accept and nobody wants it. Nobody-nobody wants this, but everybody thinks everybody wants this, so we’ve got to have it.

Well now, let’s enter that data into our immediate material here and we find out that an individual, then, is a study-when he has had unhappy experiences-a study in letting go and a study in having. In order to keep him from dying, we will have to get him into some sort of a selective let go. Because the only thing that’s going to kill him is him. You see that? He’s somehow or other going to work it around so he’s going to get killed if he keeps holding on to things.

Then there’s level two, is what the individuals really want. And this is under cover and is completely hidden. It was those things which their grandfathers heavily erected screens against. It isn’t that it went down the genetic line, it’s just traveled in the culture.

Let’s take this poor fellow who is holding on to a Fac One facsimile-it’s murdering him! It’s ruining his eyesight, it’s giving him tuberculosis, it’s caving him in, in all directions, and yet, there he has it.

And we would find out, probably, that (as I have already discovered in testing some of the better level of the public) our problem is not even vaguely complicated. Men eating women, rape in its more sordid aspects, you see, not the fun of the rape but way over into the horrible consequences and the final suicide with regard to this rape which, of course, was done with implements of some sort which had claws on them or, you know-1 mean, that’s probably not bad enough, but it’s over in that direction. The acceptable film. It would make your hair stand on end if you drew the curve of where a society like this was going on the dropping of its number two acceptance level. That second personal acceptance level-if you could predict, and you can predict with a few tests, exactly where that’s going and that gets very remarkable.

And you say, “Why don’t you let go of the other side of it and stop pushing it against your chest one way or the other?” Or we just have him be the automatic machine that is pushing it against his chest (there’s another solution to that).

Well now, as an individual you can recognize this and you can look at it and you can regard it as social phenomena, not to be liked or disliked or even to be terribly concerned about or you can regard it as a personal affront and decide to do something drastic in the way of campaigning or something. In other words, let’s resist it some more. And here we go, out from under again!

But he-“Oh well, all right.” And he’ll let go of it and by tomorrow he will have its predecessor on the track and he will have that cradled to his bosom. Why? Because letting go of that has interfered with his havingness. So we will at once have to remedy this by increasing his potential havingness so that he can let go and neglect some of the things he has. Life is abundance and death is scarcity. So we have to give him an abundance.

Why? Refusing life to something necessitates putting up a sheet of life to do the resisting. And the thing which is resisted will then imbibe of life (which is of course its own, then, and otherwise determined). It’s terribly mechanical. You put up a sheet of energy to resist eggs and, of course, the eggs will be in contact with that energy and eventually the eggs will have the energy and the eggs will be alive and the eggs will then be able to attack. And the only reason they could attack is because you gave them some energy. How’d you give them some energy? By saying, “There must be no eggs.”

Well, let’s look at what these mock-ups are that he has. And we find these mock-ups are actually livingness compressed into a frame of reference which represents something he cannot possess in the MEST universe. The MEST universe is that far from being a trap that it is tremendously valued by the individual. So much so, that it is supplanted and substituted for in terms of duplicates and mock-ups. That’s cheerful, isn’t it? Now that’s not new to you. I’ve talked to you about that before.

Well, it isn’t that this is dangerous, this is just one of these silly things that can only happen in terms of stringing communication lines and putting up big force screens. And when an individual starts this sort of thing, he starts into the dwindling spiral. All right.

But you can count on this: that every scrap of energy of his own creation which a preclear is holding in reference to his body is a relatively unacceptable substitute for something or many things which he cannot actively have in the MEST universe. We’ve got several kinds of banks and several kinds of energy. A preclear’s own universe is of an entirely different complexion. And you as an auditor practically never come into conflict with it. Neither does a preclear. He has that carefully put aside and hidden from view. What you’re in conflict with are those things which he is substituting for the things he cannot have in actuality and reality in the MEST universe.

Let’s look at something a little more factual concerning this. Here we have a problem Ц of materialization where life is granted. It follows, then, that a wide process must exist which simply ignores-does not resist, does not wipe out, does not validate or take large concern about the ills and misfortunes of Man. And such a process does exist and I’m now going to tell you about it.

A great deal of study of this problem has resulted in those conclusions. The answer to it is the efficacy of Creative Processing, the efficacy of throwing out eight anchor points and bringing them together.

The process that we had better call Direct Livingness or Direct Liveness-we had better differentiate between that and an earlier process known as Validation Processing, because this isn’t the same thing.

I have driven preclears into convulsions by throwing eight anchor points together and stuffing them into his chest-just that-convulsions! Which very soon passed away and left him in the most pleased, calm frame of mind you ever saw. He didn’t have enough energy. And not having enough energy, he had to have the next best thing to energy: a mock-up or a facsimile. And the facsimile which this preclear (who was about to go into convulsions) was holding on to was about the heaviest one he had, which was diphtheria. So it wasn’t there by accident.

We treat present time and future actuality, as it is desired by the individual, with minimal validation of symbols and minimal validation of abstracts. This process has almost existed many times, but has been booby-trapped by running abstracts into it. And we find that things are bad and things are good and things are going to be beautiful or they’re going to be ugly or they’re going to be alive in some lovely and abstract fashion. And all we’re interested in is simply granting of aliveness to actual things. We don’t want this abstract. We don’t want this process to go into abstracts of any kind.

Now, it’s no good to level a finger at a preclear and say, “You did it all yourself. And it’s all your fault and you’re all to blame.” Because the truth of the matter is his life took a nose dive the moment he first made that statement, “All right, I did it. All right, I did it.” That’s his first nose dive. “I didn’t say, ‘I’m guilty,’ you know.” “All right, I did it.” Because he has, for the first time, singled himself out as a separate identity from other identities to be blamed or to cause. That’s his first nose dive.

This process is very simply done. You’ve already seen part of this in “Give me three places where the condition is not.” You would add to that, to do this process, “All right. What’s there?”

Up to that time, he was just very happy about the whole thing and “they did it” and “he did it” and “other people did it” and so forth. But then he got pushed and threatened and hammered on to a point where he finally said, “All right, I did it.” And from that time on, he was having a rough time of it. That also checks against the meter and checks against the preclear because you can make a preclear feel better by running this. All right. That’s a very interesting concept up the line.

Now “Give me a place where your headache is not.”

Well, havingness is his bugaboo. As soon as he drifts away from creativeness, he drifts away from the only remedy he has for self-havingness. And so he has to use things which he has created or he has to weigh very heavily on machines to which he is covertly furnishing energy, about which he doesn’t know. And we get these individuals pulling facsimiles in on themselves and doing all sorts of strange things. They start to put up screens to protect themselves from things which they’re pulling in against themselves. Curious, isn’t it?

“Well, it’s not over there in the corner of the room.”

Well, it’s not much of a puzzle. If you start to run it on a preclear in that frame of reference, you will discover that your preclear keeps on going uptone.

“Okay. What is in the corner of the room?”

It’s a very, very strange thing, this business of havingness. It was quite a discovery when I made it. I was very elated. And then I found out that it could be remedied by getting the preclear used to and getting him to accept nothingness. Nothingness would make him violently ill at first, but nothingness was a better remedy than somethingness because it was closer to truth. Therefore, havingness itself is a very curious remedy. Nothingness was a cure for it: the right to be nothing.

The fellow would say, “Well, some plaster and some air and a little space.”

What a long breath some kid takes whose family has pounded and hammered him to be, at length and at last, a great pianist. And you start processing him and you just give him the right to be nothing. He heaves a long sigh of relief and after that, he doesn’t have a sick moment.

“All right. Give me another place where the condition is not.”

That we classify as the obsession to be. And when one is-that is to say, when one has become, one has arrived. And if one is already in a state closely approximating death, then one becomes very anxious indeed about being. His total thought is to un-be.

“Well, it’s not down there underneath the floor.”

A man is not well who simply exteriorizes because he’s tired of being a body. He isn’t well if he is getting processed so that he can escape. His actual goal is action and interest right here and now. He’ll escape from a body as well as he doesn’t have to.

“What is there?”

Universe is full of those little contradictions because it’s a double terminal universe. It really is a double terminal, not a matched terminal universe. You understand that? Each pole of a motor, for instance, has to be plus and minus, at the same time, in order to get a current going. You’ve got two poles and each one is plus and minus, which actually gives you four terminals. Leave that to an electrician, sometime, to explain it to you if you don’t understand it. He won’t understand that at first either until he starts looking at his motor and then he’ll start scratching his head and then he’ll be saying, “Well, I’ll be damned. That’s true. That means that the alternating current graph given in all electrical textbooks is incorrect.” And it is.

“Oooh, I-I don’t know. Maybe spiders and-and, uh, so on.”

All right. A study of havingness, then, reveals to us that an individual is interested in the game, really. He’s interested in it being a game. And it has ceased to be a game when he no longer had any fun with it. That is to say, when his total game came to be the combat of dyingness instead of the conduct of a game. The dyingness of knowingness is his first alarm.

“Well, in the first place, are you sure the condition is not there?”

His first real worry, anywhere, is when he doesn’t know something that he can’t remember having determined not to know and that becomes alarming to the individual. For instance, you know very well you ought to be able to remember your childhood. There wasn’t anything very strange about it that you shouldn’t remember. So you begin to think there must have been something awfully wrong about it. It’s not uncommon to have somebody believe he must have murdered somebody when he was ten or eleven and he’s forgotten about it.

“No, I’m not sure the condition is not there.”

It’s even stranger that you can’t remember the lives you’ve just led, because you’ve led them. This is very strange, you see. And this gets alarming to a preclear that he can’t remember his childhood. Because he has substituted a thing called a memory machine for his own knowingness. And the substitute of a memory machine and a forgetting machine-a mocker and an unmocker-for basic knowingness was one of his big giant strides downwards toward dyingness. Because he conceived he did this so that things would be remembered by him, which taught him a lesson.

“Well, let’s find a place where you’re really sure it isn’t.”

So it must have been that he adopted a memory machine the day he conceived he could die. Lose and die are the same thing to a thetan. Because the only way a thetan can die is to lose. So it becomes, actually, very evident what this individual is doing: he’s substituting things for his own knowingness and in that substitution he gains a new knowingness which is a very false one. But nevertheless, it’s quite true that he can die and that he will forget everything after he is dead. He sometimes becomes very anxious for this one.

“Well, all right. Um-all right. Well, it’s not in your pocket.”

If you don’t believe it, you will run a preclear now and then who begs for some narcotic which will give him an amnesia. All he’s doing is trying to key-in his automaticity that causes him to forget his entire past at the moment of death. It’s just an automaticity.

“Well, what is in my pocket?”

All right. Automaticities and energies and other things to the contrary, the thetan has one thing different from MEST: he can get ideas. That’s the first obvious difference between a thetan and MEST. Yet there is another senior difference: he can bring a mass of MEST to life by gluing it together and organizing it with his own endowment of livingness. He can make something live.

“Well, heavens knows what is in your pocket.”

And this is his highest ability. So perforce, is an ability which he tends to discard as he gets down toward dyingness. The reason he tends to discard it, as he goes down toward dyingness, can be multiple. He can discard it, for instance, because he believes that the sooner he dies, the quicker-the better run he’ll have at the next one. He believes that if he ceases to endow all the environment around him with life, it will cease to inflict itself upon him. And if he could just thoroughly enough disendow it, it would vanish. He believes all sorts of curious things about this endowment of livingness. He becomes afraid to think certain things for fear they’ll come true. That’s a parallel statement to “endow certain things because they’ll live.”

“What do you think it might consist of?”

He has run into the “Frankenstein effect” He has created something which he neglected to tell to stop and which, thereby, became a monster. And that is the Frankenstein effect. You’ll find that on somebody’s track-anybody’s track, anywhere. He’s created something, he wants to stop it and he can’t stop it, because he created it to resist all effects, which I’ve gone into earlier. You know, that was part of the creation of it. It was supposed to resist all effects. And he didn’t say, “Except mine.” That was his main difficulty. So it just went on and lived and lived and lived and didn’t stop and it started doing things and that made him bad cause and he decided the thing should die. And therefore, if he had to remain in its environment, if it should die, then-it wouldn’t die, then, his only next answer was to die himself, of course. And so we get an introduction of death into the track.

“Well, let’s see, it could be uh-well, some cloth.”

Well, this ability of the thetan to endow with life is manifest, for instance, in a circuit. An individual will set up some sort of an automaticity which is supposed to talk or remember or do something for him-feed him music-and then it will go on playing when he thinks he Wants music. And this is very cute, but if it’s running a lot faster than he is-and he set it up when he was very bold and dashing-immediately afterwards, having set it up, he became its effect, didn’t he? And so immediately, we have a problem of slower speed on the part of the thetan. He can do less.

“Yeah.”

Now, there’s nothing wrong with setting up automaticities because we’re not trying to reach a ceiling of how fast can We get, because we’d pass right on out of any kind of a game that we could possibly contact. How selectively can you speed up to get into the game and how much can you continue to know so that you can patch yourself up if the game throws you over to the losing side? Well, that’s what we’re interested in. We’re very interested in that.

“Probably a little air.”

We’re interested, theoretically, in these higher upper reaches of serenity, but I don’t think you’d care to stay serene very long. It isn’t that you would experience any time particularly, but it’s just there’s lots of things to look at. You never saw anything quite as amusing as a thetan looking at things. And he goes around and he’ll look for it by the hour.

“Oh, come on, what else?”

So we have the endowment of livingness as a thing which is at once his reason for being and his salvation and his reason for dying.

“Oh and it might be-you might have all kinds of things, you see. You might have membership cards and you might have-have ... Oh, you know ...” Significance, significance, significance, significance.

As he begins to resist other livingnesses, he resists livingness itself. But as he resists other livingnesses he, of course, puts up various energy barriers to them and actually serves to catalyze their livingness against him.

You work with him until he tells you that-he’d be pretty sure that you had some cloth in your pocket and he’s sure you’ve got some air in your pocket. And if there’s anything else in your pocket besides cloth and air, it probably is made out of paper or metal. No significance. What is there? Well, you don’t want any significance there at all. “The hell with the significance” could be the motto of the auditor running this process. Because we’ve tested significance long enough to know that the more significant everything got, why, the less workable it was.

There are certain fishes, for instance, which when put together in a tank will fight. There are certain forms of life which when confronted with a barrier will charge. And it is one of the peculiar things of life that it fights resistance. It doesn’t fight the easy way to go, it normally fights resistances because that’s the game itself. That’s the basic game: you fight resistances.

All right. So our preclear is unable to exteriorize. Well, it’s demonstrated that a preclear who cannot exteriorize is usually under the duress of some physical pain which is being held in abeyance in some fashion that he himself is not aware of. Therefore his effort is to tty not to grant life. That’s his effort. And you’re asking him to exteriorize from something which he is resisting, which is to say, something in the body somewhere. And because he resists this, he has collapsed lines on it.

So the making of his first chess player to play chess with him is setting up his first resistance, which becomes, at last, the inner fight between himself and his resistance. And we get combat back and forth, gory and bloody and endless, between himself and himself. You never saw so much dust or blood as a man will scare up and drop around his own beingness. He just-one or a couple of guys and you would be utterly amazed at the conflict and combat. Well, that’s because his zone of action has narrowed down to the First Dynamic.

So we get the most elementary problem imaginable. But because it’s elementary, please don’t forget its elements, because this is a very tightrope walk across Niagara Falls as a process. It must be well audited. To work, it must be well audited. It can’t be audited with a bunch of sloppy introduction of irrelevance. It can’t be audited with a great deal of attention to significances. It can’t be audited with an enormous and immediate thirst for the exact pains the preclear just now starts to recount to you, because if it’s audited with those dilutions it doesn’t work. Because those are the direct contradiction to his exteriorization. He’s not exteriorizing, because everything has too deep a significance. Because everything reminds him of everything, and everything is associated with everything, in this particular sphere that you’re trying to operate in, according to his first glance. And until you take this association and significance out of the problem, he will continue to resist something. And if he continues to resist it, he won’t exteriorize.

Well, this endowment of livingness, then, becomes the most important factor to address in processing. And now that it has been isolated and rather validated, it can be seen immediately that if an individual went around endowing with livingness those things which he either resisted or endowed with livingness (either way) and if the individual was always looking for something wrong, what would happen? Isn’t that cute, huh? Isn’t that horrible? If he was always looking for something wrong, what would he wind up with?

We’re trying to get him to neglect it. It’s obvious to you that if you could get the preclear just to completely neglect the body, he could go up on the molding and cross his legs, theta-wise, and skip the whole thing. See? I mean, he’d be able to exteriorize with great ease. But he isn’t going to exteriorize as long as he is fighting the body to get out, which is to say, using energy to combat energy. And as long as he is trying to use energy to combat energy he will remain in and he will remain occluded. Because there’s things he doesn’t dare look at and he doesn’t dare look at them because they’re so significant.

Well, let’s look at a demon circuit again and find out a little more about the chess player and find out that a thetan very often sets up a demon around the model of an associate.

An occlusion itself is simply this: “What is the significance of that explosion which just happened where it is now black?” And that is actually occlusion. It’s the fellow asking perpetually this question: What is the significance of that blackness? Of course, blackness is a terrible “maybe” he can explain to you-you see, there might be something there in it and there might not be something in it. It might be there and it might not be there, there’s no telling what is in blackness. One does know, however, that there must have been some sort of an activity before the blackness took place, otherwise one wouldn’t be looking at the blackness.

This girl has been living with this fellow for a long time and they’ve got crosscurrents going between them. But this girl is pretty beefy, you know, she can really throw out the endowment there and she’s the spark plug of this team and she sets up this fellow to do certain things for her. And, wonder of wonders, he keeps falling down and failing and dragging around miserably. But she finally loses him. Some nitwit comes along that hasn’t got any looks and is awful sloppy and that’s his acceptance level and off they go. And this leaves this girl, who is to become your preclear, all in a bog. She has things that resist her all the time and she can’t sort of operate anymore, but she can remember times when she did.

To get some idea of this, take a flashbulb and flash it in your face sometime in a dark room. And, believe me, that’s a beautiful key-in. Beautiful. Flashbulb in a dark room, bang! And boy, is it black afterwards.

This is not a recommended process, but this is a very funny manifestation which you would find in this case if you cared to look. She’s still got an endowment of the man she lost. She still has this thing set up as a demon circuit. And when she gives herself an order, it hits this circuit and fails. And so she has set up a failure circuit simply by endowing something, by insisting it do something. You know, she ranted and raved around and said he ought to get a job and he shouldn’t sit home all the time and so forth. And so finally she tells herself, “Well, I ought to get a job” and she finds herself sitting home. It’s real crazy, isn’t it, of it? And yet this is what the result of giving herself such an order is. She is shunting it through this kind of a circuit.

And if a fellow didn’t know it was a flashbulb and didn’t know anybody else was in the room, he would sit there and say, “I wonder what the significance of that was!” And then this, associatively, starts to go into all departments of life.

Now, you could knock out all these circuits and this would all be very well. But the funny thing is the more you sat and processed this girl (unless you did it very expertly), the more you processed her past, the more chance you have-this isn’t absolutely necessary that you would-but the more real chance you’d have of endowing her past itself with beingness and so endowing it with life so that it could strike back at her with malice aforethought.

You say, “What’s under the floor?”

Now, you’ve energized the demon circuits that she has set up on a 76-trillion-year track-if you did a real good job of it-without raising her potential one iota. You didn’t even give her practice in endowing. Why? Because everything you’re endowing is by resistance.

“Oooh, I don’t know. There might be some bugs in it. It’s real black and it’s horrible and I don’t Want to take a look at it because aah-zaza-oohh”.

That’s why auditing can only succeed, when it has to do with erasing engrams, over a limited time period. You erase engrams just so long, see, and after that your boy goes into a slump. Well, why does he go into a slump? Well, you processed past the limit. And the limit was, is how many engrams do we endow with life in order to get this one up?

What’s the significance of it? What’s under the floor? So there’s a scorpion under the floor. So there are beetles under the floor. So there are termites under the floor. So what! How can they eat a thetan? How can they sting him?

Well, all the time you’re processing engrams, you are, to some slight degree, endowing that machine with life which produces the facsimiles out of the preclear’s own knowingness. That’s real cute, isn’t it? So you could process an awful lot of engrams, but every time you did, you endowed that machine with a little more life. And because the preclear is basically hungry for energy, boy, he’ll just pull that stuff in. He is a closed circuit, actually. If you were to trace him electronically, you’d find he had a closed circuit.

So you see how far this fellow has strayed from truth. And I’ve told you often recently, a processes as good as it processes toward truth. Well, nothing can hurt a thetan and we’d better process in that direction.

Well, we’re not even trying to validate energy when we do this, but this, unfortunately, is something that any thetan will do. This is an inescapable mechanism which, long since with your preclear, has gone out of control. He is no longer selectively able to endow or not endow as the case may be. It isn’t under his determinism and not being under his determinism he is, of course, in considerable trouble.

So we say to this thetan, “Find three places in your body that don’t have anything wrong with them.”

Well now, he’d have to be quite a boy. You’d have to have him way up Tone Scale, really, before you could knock out and redetermine his determinism about endowing life. “Now I’m going to endow this with life. Now I’m going to endow that with life.” It would just be a sort of an empty process. And you’re much more likely to kick your preclear down into the basement running that process than otherwise. Why? Because, boy, that machine is a big machine. That’s the biggest he’s got. It’s the machine which lights up all the other machines so that all the machines will work.

And he’d say, “Well, it would be pretty hard to do. You see, I have this ringing in my ears all the time and it rings rather constantly and I’ve been processed now for eighty-two years and I’ve had two hundred billion hours of processing and I’m still crazy.” (Which was, in essence, quoting a book that was written by an ex-army MD, some time ago, on Dianetics.)

As far as the machines are concerned, your most legitimate, broad target-which yet is riot a good target for an auditor, but it’ll work, it’ll work-is the machinery which finds things wrong. That gets into effect this way: the individual begins to find out there’s a certain amount of dyingness in the environment. So therefore the environment is a threat. So therefore he sets up observation posts and things which watch the environment and will warn him when anything is wrong with the environment, which is to say, threatening or dangerous with the environment.

Anyway, he says, “I’ve had all this processing and my ears just keep ringing and ringing and we just can’t find out what it is. I think it might have been my father saying to my mother, You’ve always got ringing in your ears,’ but we’ve run that phrase on Repeater Technique and, immediately afterwards, we ran another phrase on Repeater Technique and another phrase and another phrase and another phrase and another phrase and I just can’t seem to get down to this ringing in my ears, because the ringing in my ears is ringing in my ears.”

He hands over his observation to a machine which utilizes experience with regard to this environment and therefore, thereafter, he is becoming more and more alert to wrong things and less and less alert to right things. All of his machinery, that he is holding in close and energizing at the time you will be processing him in this culture, will be centered on this machine which makes everything wrong. It looks for wrongnesses. Anybody who comes along and tells the preclear there is something wrong with him-which is to say, invalidates him-is liable to give him a good hard shove on his own machinery. So we have somebody who-all the time going around invalidating himself. If they just didn’t invalidate themselves all the time, why, they’d get someplace. They know this. Well, what’s happening with that pc? He’s sliding off into the valence of one of his “find-it-wrong machines.”

Where the hell is his attention? His attention is all wound up on the ringing in his ears. So you say, “Find something in your body which is all right.” You don’t even say, “Find something in your body which isn’t ringing.” That wouldn’t be bad auditing, but it would be too close in. You simply ask him to find something in his body that is all right.

So here’s a highly generalized type of machine in the bank-very generalized-“find something wrong.” Quite important, that machine is. Because you have a tendency as an auditor to kick it in and so slow down the case by trying to find out what’s wrong with the preclear. So he immediately starts to look to find out what’s wrong with him and, unfortunately, you begin to endow with life that machinery and those incidents which themselves tell him things are wrong.

“Well, let’s see. Um-mmmmm-I don’t know for sure, but I think-um-no, no, that isn’t. .. Oh, let’s see, there must be something all right someplace here in my body” and so forth.

So it has been, very cleverly, selective types of auditing and processes which have carried us through to this point. Geographical position processes, you will notice, are not in this category. That isn’t a bad process, that’s a good process. Negative material in all ways is a fairly good thing to process because you’ve got nothingnesses. You see? Processing toward nothingness and endowment would go hand in hand because you can’t endow nothingness.

You’re liable to see a preclear who’s kind of bad off going that way for some time. You know, you will, yourself, the first time it’s really audited on you with certainty. Until you finally find out that there’s really nothing at all wrong with your right-hand little fingernail. What do you know, there’s nothing wrong with it!

But many an individual has such automatic machinery on endowment that when he says there’s a nothingness over there, a baseball or something appears in it. “There are no baseballs in-oh, yes there are.” Just that fast.

Now, a thetan is engaged, when he gets dim on perception, in guarding and protecting the body against enormous numbers of imagined dangers which are all part of the past and which don’t exist in the present. So his protection screens are all erected around what’s going to be or has been wrong. So we don’t even cross them on a dichotomy. We simply ask him for three things which are right with his body. Going to be a funny thing happen: there’s going to be a somatic show up and he’s going to ask you about it. And you could hold his hand and say, “That’s too bad.” You could sympathize with him. You could do most anything, but that’s not very efficient.

We don’t care anything about that machine, but that demonstrates that he is endowing, one way or the other, an awful lot of things.

In a not unkindly voice you say, “Well, all right.” Don’t get unkind about it, because that will really cross him up. You know, if an auditor sits there and kept telling the thetan, “Well, you did it all to yourself anyway. You got yourself into this mess. Well, go ahead.

So this endowment, perhaps, is a bad word to use because in psychotherapy they have continuously used this word “endowment.” “What is the endowment of the individual and yap-yap.” We’re not interested in what the endowment of the individual is. They’re talking about some static thing. We’re talking about how much can this preclear create life and how much life can he create in what? Pygmalion.

Yeah, you know you’re to blame and you might as well take on the responsibility of it and run it.”

Why is it that the story, this oft repeated and continuing story like Pygmalion, has fascinated Man all these years? You find some of the most interesting fairy tales that have run down through the years and that children listen to breathless-not because they’re good stories particularly or well told. Well, we find out that such a story as the Gingerbread Boy, all kinds of things like that-endowment with life. Why is it that the witch stays continuously in child lore? Not because she exists anymore as a profession (she was a good honest profession once and then the doctors took over and ruined it all), but because she could endow things with life. Well, it’s an oddity that a story of endowing with life could be so consistent.

This guy will just go, gradually, nyaow, plunk!

But Man, of recent ages, and as he gets older, is getting afraid of endowing with life because, you see, every time he tries to endow with life, he brings more death upon himself. That is because he is so surrounded by automaticities that his endowment of them and his fear of them results in a cessation of livingness for himself. He makes everything so automatic, he turns everything over. He’s gotten to a point where there hasn’t been a single magician throw a pile of sand together and have it walk away, for Weeks. There just hasn’t been that sort of thing happening, it doesn’t go on anymore. That’s not because Man can’t do it, that is because Man is afraid to do it. Too many Frankenstein monsters.

Well, similarly, if we became too cruel while we were running this, an individual is liable to cave a little bit.

All right. The open sesame in a preclear’s case would be then, “What is he endowing with life?” His asthma, his chilblains-anything he’s resisting-his headaches, all the things wrong with his wife, all the things wrong with the world and all the things wrong, all the things wrong, all the things wrong. That’s what he’s endowing with existence.

So you ask this fellow next, “All right, your right-hand little fingernail. All right. What’s some other portion of the body, preferably some other place in the body, that’s all right?”

If you’ll just sit down-and although your preclear has heard this lecture, it hasn’t thrown him off guard, he hasn’t plumbed his own depths-you just ask him what he’s endowing with life right now and the guy is liable to sit there or the girl is liable to sit there with her jaw dropped for several minutes. “Uh, gee.” Because that’s the One thing he won’t look at: the thing he’s holding both sides of so it won’t hit him.

Now, if you were to ask him, right after you found the second place, “How does your right-hand little fingernail feel now?”

You can’t, as a thetan, hold both sides of anything without endowing it with life. This is the most horrible thing about life, is that it produces life.

He’d say, “That’s very funny, but it feels alive.” Yeah, he’d say, “It feels alive. That’s very peculiar.”

All right. What process is indicated, then? Well, to a very, very limited experimental extent, “things wrong.” Mostly it’s to get a tone rise out of a preclear any time you address wrongness.

Now, if any of you have located that, just feel your fingernail right at the moment and you’ll probably tell me it feels alive. It feels more alive than the rest of your fingernails. It’s real cute, huh? That’s because you let it be alive. You were keeping everything from not being alive, because if you let anything come to life it’d hurt.

We’d better specialize, then, on the two greatest truths that we know. And one of those is nothingness and the other is an endowment of life. Let’s find what’s right, for once.

So you take three things inside the body and three things outside the body and three things inside the body and three things outside the body and three things inside the body and three things outside the body, until you’ve got the environment repaired and its actuality sorted out. And the body itself alive enough and its lines with enough energy in them to permit a relaxed exteriorization on the part of the preclear.

And let’s covertly get the individual to lift his attention off those things which he is currently endowing, onto things which he would be much happier if he endowed. Now that’s covert. Because you’ll get him to take his attention units off of them (quote) “strand by strand.”

Anchor points are out of line in the body to the degree that the body is starved for energy. Somatics and communication lines are intimately connected and somatics are usually, solely, because of an overtight communication line or collapsed terminals, which would be the tightest line you could get. And a ridge, really, is composed of a couple of thoroughly collapsed terminals which, once upon a time, were a long way apart.

You’re liable to run into some very, very nasty somatics. You’re liable to run into some almost killing somatics. But honest, run into, they’re better than not run into, because they’re the ones that are sitting right there the second the preclear looked around to take one of these little looks to find something right that you asked him to take. It had a tendency to take an edge off of a little ridge or someplace and take his attention just one unit at a time off of this thing. And it seldom comes in with a rush, but it will occasionally and in will come some mis-emotion or in will come some horrendous somatic which will practically knock him in half. He’s been sitting there carefully balancing this somatic for a long time on this body-he’s protecting the body, that’s why he’s holding the somatic there.

So your thetan starts to energize the body, directly, and the communication lines start to stretch in all directions. And if you start to identify them as past communication lines, you are done. Because you identify them as being alive and you try to stretch them alive and we get the alarming results of Admiration Processing. You simply start stretching all the past communication lines of the guy and the entire body is composed of past communication lines and so out they go.

You say, “Now, wait a minute. That’s wrong. He’s protecting the body, therefore, he wouldn’t want the somatic there at all.”

There’s only one thing you can validate, is present time form and future form. And if you validate present time and future form, you’re all right.

“No, no. No. No, he’s protecting the body, that’s why he’s holding the somatic there.”

All right. Now, we’ve got the body more alive. Did we get the mysterious and strange significant things about the body worked out? No, we didn’t. We just neglected the entire past of the preclear, at one fell swoop.

“No. You mean he’s holding it away from his body.”

This announcement and material is significant because it marks, in the field of the mind and psychotherapy, a complete break with all past therapies. A complete and utter break. It is why they were relatively workable instead of completely workable. The explanation of that is contained herein.

“No, no. No, he’s holding it there so it won’t hurt his body.”

Now, you’re going to run across pleasure moments as you do this and you’re going to run across a lot of things. And if you validate these pleasure moments, you’re validating past. Don’t fight the past, don’t worry about it-just skip it. And you’ll get this pleasure moment process phenomena and old Validation Processing phenomena will show up by you validating hard this big problem of the preclear, which was trying to be happy and trying to keep from being unhappy, even if he had to use bulldozers to do it. Even if he had to use fortress walls to hold back the unhappiness, even if he had to build mountains to barricade himself from all the tears and sorrow which insisted on pouring his way, he was going to be happy.

“Well, where’s it liable to go if he let go of it?” That’s what he doesn’t know. So he takes the safest course he knows which is to hold it forever. You know, he’ll at least have tabs on it.

And of course, the dwindling sphere of his zone of protection got less and less happy. At one time it could have even been a protected area which really was happy. But after a while, even as the zone collapses, the quality o£ what is being protected collapses too, because we have surrounded a plus with a minus and so we got a flow. It’s as simple as that. Once you’ve barricaded happiness to prevent unhappiness, you have put a resistor, electronically, between a plus and a minus potential and you’re going to get a flow whether you like it or not. And don’t think you won’t get a flow in using this type of processing. You’re going to get lots of flows in using this type of processing, but they will get less and less and less and less. Sometimes, for a short period, they will become extremely severe and the somatics involved will become almost unbearable in some cases, at which time you merely continue the process. Sadistic sort of thing, isn’t it?

The only way it goes is for him to let go of it. Where does it go? It goes nowhere. Because it is being constantly re-created in present time by his own automaticity. Isn’t that horrible? Isn’t that horrible? A fellow could get real sad about that.

You could never do this adequately unless in Scientology there existed what amounts to the total mechanical knowledge available, in terms of the past, and energy manifestations with regard to the mind. But what a terrific ransacking we have given that field. And if you know that pretty well and if you know how you can run an engram, what a communication line is . .. Did you ever have a preclear, for instance, suddenly look up and say, “What’s this tremendous gold line which is running across my face that seems to go from way over there to way over there?” That is a communication line. We’re not joking when we say communication line, it is a line. It isn’t anything which is just ethereal; there is real energy masses involved.

There is no past energy. Energy constantly in present time is taking patterns laid down by the exact knowingness of the preclear about the past.

Well, as we start this process with the preclear, we begin to get him to neglect his body. He won’t leave it until he can neglect it. Because leaving the body, by definition, is momentarily neglecting it. So exteriorization is accomplished by getting him to neglect his body, by just finding things that are right with it and things that are right with the world and things that are right with the environment.

The thetan is a mighty smart boy. Mighty smart. But he hasn’t been able to salvage himself out of the terrible predicament of holding on when he should have let go. Because he didn’t know what would happen if he let go and now he’s even forgotten he’s holding on. But he knows there’s something there and he can’t even describe it or look at it.

Now, you can find things that are right, with certainty (I underscore) with all the dynamics. Not by saying what’s right, and this right, but varying your patter on it a little bit.

Now, let me go into this aspect of it. You know about associative restimulators in the environment. You know about this. The hypnotic restimulator. Posthypnotic suggestion: the hypnotist touches his tie arid this makes the subject take off his coat. All right.

“Let’s get something about God that you’re quite sure of.”

Now, what is the mechanism there? It means there’s something wrong in the environment which is not isolated or identified which the iridividual is obeying. There’s something wrong there that the individual is obeying. So he begins to obey a whole class of environment on one stimulus-response mechanism.

“That he’s evil,” some fellow will say.

As you call his attention to various objects in the room, it will eventually narrow down to a point where he looks straight at what is causing him to do it and at that moment it blows up.

“Well, that’s fine. Well, is there anything that would recommend him to you that you’re sure of?”

This has led psychotherapy into believing that recognition was the only process. And that is why psychotherapy failed. They thought you had to recognize something to make it go away. And so they started men-and would have, if we hadn’t come along here-and startedMan on the most treadmill task in the world: which would be an endless identification of things so that they would blow up and go away. Which is an endless treadmill of not knowing what comes next. Which, of course, made people sick. All right.

“Well, ha! I-that I never met him personally.”

Let’s get, “It’s better to have recognized a few things than none, but it’s horrible to have recognized a hundred billion.” So we’ve got our saturation point. Our saturation point is three things recognized. [laughter]

“You’re sure of that?”

Now, if you want to know about livingness, there are lots of processes and there’s lots of data. Not a single instant of the last many years of research have been in vain. There was always something to know, there was always a little more map to draw. The map has been no more than roughly filled in. The basic mechanics which you know and have been taught are all valid mechanics. But in the absence of a concept of the endowment of livingness, we were powerless to help a case swiftly. We haven’t even answered at this time this question thoroughly: Is it totally bad to endow somebody else with livingness? Does it really make a slave out of that person? We haven’t answered that adequately. We just take an extrapolated guess at it and say, “Yeah, it’s probably bad because it interrupts his self-determinism.” That’s probably the right answer, but remember we don’t know that answer completely.

“Yes sir!” He’s sure of that.

We do not know this other answer completely, another answer. And I’m just being very, very honest with you about what we don’t know. And that is “Are we mocking that stuff up?” MEST. As we roll along, are we mocking it up? Every indication and plot says we are, but that’s worked out by symbolic logic, not by lookingness. And anything worked out by thinkingness may have value, but it’s nowhere near as good as just knowing.

“Okay. Now, tell me something decent...” You know, just getting off of this good, good, good, good or right, right, right, right as a patter, get all the synonyms that go in there.

So we’ve got material there that we haven’t-in those two instances and a few more-where we haven’t a complete, solid answer, we have only a workable answer.

You know, “Tell me something very decent about thetans that you’re absolutely sure of.” “Ooh. You mean about spirits?”

It doesn’t matter whether you’re mocking that stuff up or not. If you’re having trouble with it, you had certainly better improve your ability, either to see it or to mock it up, and both processes amount to the same thing. The process to remedy your mock-up of the MEST universe would end in a better perception of it. A process which bettered your perception of the MEST universe would better your perception of it and make it less dangerous to you in each case.

“Yeah, all right.”

So the MEST universe has not blown up, except on an isolated preclear or two, we’ve kind of had to shove the machine back into... We figured that was the machine we were shoving back and shove back into line and kind of chock it up a little bit so that things wouldn’t keep going out of plumb this way and got it anchored up. In fact, there was one right here we had to do that with.

“How about ghosts?”

So our entire span of information is very far from lost. This bric-a-brac will keep turning up. But remember that many of the mysteries which we have approximated with data are not, therefore, completely known. Just because we are reaching what seems to be an inevitable conclusion on something doesn’t mean that it is an absolute.

“Same thing.”

You cannot deal with data and absolutes. You can deal with a theoretical absolute nothing, but you can’t even deal with a complete nothing. An absolute nothing is a pretty hard thing to get to because there’s at least a perception of it and it probably exists in a time in a geographical area and an absolute nothing would have no perception, no time and no geographical area; see? So to get to this absolute nothing, we cut out all the rest of it and yet the thetan himself is as close to an absolute nothing as you can get. The closer he is to an absolute nothing, the more power he has. The more energy he’s packing around to confirm his identity, why, the less power he has.

“[sigh] Let’s see, something good and decent. Well, let’s see. Well, they furnished the material for a ghost story once which I read and enjoyed. Ha-ha.”

“You sure of that?”

“Sure.”

Well, finally we found something good about them. You see where we go into this? We don’t prime the preclear very much. And he is the guy who will keep trying to ransack the past on you. You don’t want the past ransacked. You know this: the more he ransacks the past, the slower you’re going to pull him out of his head.

Now, you notice that all exteriorization processes-pardon me-all processes worked on an exteriorized thetan are pretty well present time processes. You take Change of Space Processing and other things, these just simply shake him right on out of the past without ever saying a word about it. So let’s exteriorize him the same way. Let’s just shake him right on out of his head without ever validating what is going on in it.

He can find some things right with his body. A cripple lying in bed who is an acre of pain will be able to find many, many, many things right with his body. He’ll discover suddenly, much to his amazement, that it’s breathing. Never thought about that before. Nothing seems to be wrong with his lungs at all, they breathe. He can move his eyeballs from right to left. There are things that are right.

It used to get me, by the way, as a little kid to look at some beautiful expanse of ranch or something up in Montana and, oh, everything was just swell. I mean, you know, cattle. And everything is fine. And fences. What there were in the branding corrals would be in good condition and the barn is pretty good and hay in and everything. And have somebody just so doggone unhappy about those gophers-all they seemed to be able to talk about were those gophers, those damn gophers!

“Well, has anybody fallen into one of the hole... any horse fallen in and broken its leg?”

“No. But they’re gonna!”

“You mean nobody ever has fallen into one of them gopher holes?”

“No. No, no horse has ever put his foot in one of those gopher holes. But that doesn’t say it won’t happen!” And they would get toweringly angry because you were apparently invalidating their pet hate.

You’re trying to argue them out of it. Well, by you trying to argue them out of it, you’re validating it too, which simply charges it up. See how cute that is?

So you start to say-you say to somebody, “Well, probably you haven’t led too bad a life.” “Led too bad a life .. .’’Completely aside from the point of addressing the past, you have done this stunt: you have validated and given life to-he thinks-an area and mass of energy of which he is mortally afraid and you’re taking and charging up his enemy by saying it’s nice.

Now, the Merchants of Fear, as they run around and give you this entheta and that entheta and this bad news and that bad news and tell you how bad it all is over there

21 January 1954 (reference Issue 16-G of the Journal)-how bad it is over there and so on-as they go on through this process, they’re trying to get you to put up some screens that will charge up a badness which doesn’t exist till you mock it up by putting it in front of the screen. Because whenever you mock-up the screen, you mock-up what goes in front of it. And then you sit there and resist it and then the more you resist it, the more you charge it up. Because, unfortunately, you’re not selective about what you give life to at this point. And if you give life to all this badness, it’ll be real bad, won’t it?

It is a sort of a curse you have, actually, that you really only give goodness. And that is actually the most horrible curse that any being could ever have: that everything he touched-really touched-became good. And individuals try to argue themselves out of this continually by refusing and resisting touching. And that in itself is badness.

That’s a horrible thing that if you go down the street to ruin somebody, you can deny him life by banking up all around a flock of screens, but if you work at it hard enough and long enough in denying him life, you’ll finally make him live, because the only energy you could put out in those screens was good energy. No energy is bad, in other words. And your actions can’t be bad, but they can be resistedly mocked-up in such a way as to materialize things which, by postulate, you have said are bad. See? It is impossible for you to give death. And that is the big “failure” on the track for a thetan: he cannot kill. He tries; he disposes of the form and the spirit lives on. Terrible, isn’t it? He cannot kill. There is no death. And this is a terrible “failure.”

By the way, you can run it as a failure on a preclear and he may at first tell you that it’s the police that are keeping him from killing. But it isn’t the police that are keeping him from killing, it’s just the mechanics of existence. He can destroy a form and that’s as far as he can go. It’s hideous when you think of it. All a thetan can do is bring sweetness and life and light. And what a horrible time he has being bad! So, of course, most of his energies are devoted in an impossible direction so as to furnish him with sufficient randomity to give him an interest in existence. They try to be bad and they wind up by doing quite the contrary.

A fellow trying to conquer all of his enemies is a very, very interesting picture: he winds up by making them all live, one way or the other.

Actually the dirtiest trick that a fellow could play on some enemy is to do this: to let him go on and on and on, striving in the role of being an enemy of the fellow. That’s great, isn’t it? They go on and on and on and they work and work and work. That’s a horrible existence. It would be a kindness to blow their brains out and let them go get another mock-up. That’s mercy. Which is why nobody will permit it-it’s too good.