This is December — December the 4th, first afternoon lecture. This after­noon, I'm going to do a check-up with you as to — we'll reverse the flow this afternoon. I'm going to do a check-up with you as to how you're exteriorizing people.

This is December the 4th, says here, 1953, first morning lecture.

And let's start in with you.

This morning we're going to take up the plan of SOP 8-C. We're also going to take up some other things.

Male voice: With me?

I want to give you the plan of SOP 8-C so you'll have some vague idea of what you're doing. I think this might be handy in your work.

Yeah. How do you exteriorize somebody?

SOP 8-C has to do with the state of beingness and the state of havingness. It is designed and planned to increase the state of knowingness of the individual; that's its design. So therefore, its steps consist of the three parts of the MEST universe and the remedy thereof.

Male voice: Oh, do the first three steps as you have them listed in, or given them to us in Clinical Procedure.

Now, if you know 8008 — which by the way, has not even vaguely become outdated; it's probably the most modern stuff we have, that and 16-G — what we're doing right here is putting together a plan so you can use, with greater effectiveness, the materials which are contained in 8-8008 and 16-G.

Mm-hm.

The plan then, follows out the three component parts of the mest universe: space, time and energy. Of course, energy goes into matter, and so we have space, time and energy as the three component parts.

Male voice: First starts out with, oh, "Where are you not? Where are you not thinking?" And locate the person.

Now, this in human experience becomes, as you will find in 8008 (of which, by the way, we have lots of copies now — they're British copies, we'll get out an American edition shortly), we have in human experience be as the equivalent of space — be and space, same thing; do and energy, same thing; have and time, same thing. In other words, an object and time, same thing.

Now, I asked you another question entirely. I asked you how you exteriorize somebody.

These are similarities. You can then take — this is, by the way, quite a triumph. I mean, people have been trying to do this ... A lot of you use this material without too much background knowledge of what man has known about this. And his biggest stumbling block was that he was evaluating space in terms of time and energy, and energy in terms of space and time, and time in terms of space and energy. And he was just chasing his tail round and round in a small cage. And therefore he was getting absolutely noplace in the solution of his own difficulties.

Male voice: How you exteriorize him? You've got to collect him together first and scare . . .

Furthermore, he conceived himself to be a body and made care of the body his biggest cult. And he would have to do this if he was in the error that all there was, was simply space, time and energy. If he thinks all there is, is space, time and energy, he's in trouble, because he's omitted the thing that makes space and time and energy. And therefore, he claws around and bows down to obscene idols in an effort to solve his problem. That's real weird — I mean, he's been very blind. And his blindness consisted of using zero as an absolute. You know, a zero was an absolute — zero is not an absolute.

Getting real interesting.

Therefore, when you use something that you're using as an absolute in any equation — everywhere, hit or miss — you're introducing a hidden variable; and zero is a hidden variable in every mathematics. So therefore, his mathematics would snap back at him. It's not an absolute. There's as many kinds of zero as there are kinds of cereal on TV.

Male voice:. . . scare him out of his head any way you can get him out, I guess.

Now, the next thing that he couldn't do was evaluate human experience — and didn't do, rather — what he couldn't do was evaluate human experience in terms of space and time and energy.

Mm-hm. It's getting very, very interesting. Now tell me how to exteriorize somebody.

So let's look at that immediate gain, and we find out that if we evaluate space in terms of beingness, energy in terms of doingness and time in terms of havingness, we can relate experience to the physical universe, and thus form a cross-understanding between these two things. We can understand experience, and we can understand the physical universe and their interrelationship, so that the physical universe is not then much of a puzzle. It becomes a simple thing.

Male voice: Ask him to be three feet back of his head.

Now, although — although these things are of considerable interest to a physicist, they do not belong in the field of physics. We are actually operating slightly under false colors when we say we are operating in the field of science. In order to say we are operating in the field of science, we immediately have to define science. And we find that we come up with a Latin definition for science — the earliest definition for science — and not what man understands today to be science.

That's right, that's right.

Man understands, today, science to be an automaticity. The methods of "getting it to do something for you." And that's about the way he goes at it. And he gathers data together in vast mounds, and then sees all these data in this mound are pink, and all these data in this mound are green, so we have two different sciences. Never occurs to him that pink and green data might belong side by side, but that another green datum has no business in the pile at all; because who said they were pink and who said they were green? Well, nobody ever was bold enough to. So, we have this experience.

Male voice: That or back him out gradually.

Now, we are in the physical universe. We are using physical universe language. And it happens to be a fact that in order to escape from something utterly and to render it null and void, or even to use it, one must be willing to be it, do with it, and have it. And that is escape.

All right. All right. So there's somebody out of his head. Okay. Now, how do you exteriorize somebody who says he's there, he guesses — he doesn't know. What do you say at that moment? Do you say at that moment, "You're there — you know you're there. You see this club?"

If a saber-toothed tiger stops you on a path, the wrong thing to do — you, a thetan; now we're not talking about a body in limitation, we're talking about a thetan — the wrong thing to do is turn and run. Particularly if you as a thetan have something — like a body. Wrong thing to do is turn and run. You want to protect the body? Be the saber-toothed tiger and change your mind.

Male voice: No.

If a thug walks up to you, a thetan packing a body around in the street, the wrong thing to do is to suddenly block aside the gun and punch him in the solar plexus. Let me assure you that the complexities which result from this are terrific. One of the least things that will happen to you is, if you are fortunate enough to knock him out. . . And men are rather dangerous beasts — it's — a lion out in the middle of the Sahara Desert, if he saw one of our high-school girls, would turn and run screaming, believe me. Man is a very dangerous beast. That's a fact, he would! I mean, it's incredible maybe, but it's true. He's had experience — like some of you, perhaps.

Or do you audit according to newer methods? How do you do that, what do you do then?

Anyway, we have the problem there — the very least that'd happen to you, you'd be in court explaining to the judge why you had had the fellow arrested. And then this would be dragged on for — well, what's justice in the United States today? Oh, eight, fifteen years the trial would go on, you going down every couple of weeks finding it had been postponed. You know, I mean, thirty, fifty years later, you're still saying, "What the hell did I ever hit him for? I mean, it's — he's — it's done nothing but absorb my time ever since. And furthermore, I must have an implantation because I feel like now I ought to go to jail" — overt-motivator. And then, "I didn't know that when I knocked him out, why, he had a wife and children and they starved to death during the first three weeks he was held before he could get bond." And — oh, here we go!

Male voice: You check him by, "Are you in your ear?" Or "In your nose?"

No, the thing to do is just to be the thug, you see, and say, "You know, there are other people to hold up in this town. Goodbye, sir," and he walks off. That's a very, very excellent way to do it.

Mm-hm.

The only way you can ever get into trouble with anything is resist it. You can't get into really any real trouble by desiring something — as a thetan, see.

Male voice: Or "Back of your eyes?"

So man makes resistance the greatest of virtues, and desire the most horrible of sins. He has met a barrier someplace, as we will go into in a moment, and reversed his postulates. All right, enough of the sarcasm.

Mm-hm.

The point I'm trying to make here is that be, have and do are experience equivalents.

Male voice: So on and so forth. And pretty soon, you've got him backed out.

Now we say, "the preclear has a shortage of space — he's very scarce — his space .. ." He says, "Space?" and you get him to mock up a little bit of space, and he goes unconscious. Well, he's just fresh out of space.

No, no, what do you do at that point? We've got him out more or less — he doesn't know, he isn't quite sure.

Now, what do we do here? Well, we can give him some space until he can tolerate space. Another preclear — second he starts to be back of his head, why, all the space there is, is falling in on him, and all the barriers there are around him are suddenly grabbing at him, and he has a sensation of things getting longer or shorter or taller, and he's something like a drunk, you know — like he's just had a couple of drinks. Everything goes distorted and he, of course, goes back in the body, which is — body keeping it all straight, he'll stick with that. But he doesn't exteriorize again easily. Not until you've remedied his beingness.

Male voice: Oh.

What tells you — what does this tell you about the man himself in terms of behavior and character? This tells you that he can't be anything. He will be then picking up the shabbiest scraps of things to be.

What do we do then? He isn't certain.

He'll take some weird part of his name — well, let's say his name was "Drip." "George Q. Drip." And colloquially, drip means a bum, so he'll have to be a bum. He has lost his choice, you see. He has no space, so therefore he's lost his choice of beingness. He's — he'll probably have lots of colds. And when you process him, he will blow nothing but grief charges, and you'll — and he won't quite blow them either. He'll just go sort of trickle, trickle and heave a long sigh in between. And you say, "You know, if I could just get that grief charge . . ."What grief charge? There isn't any grief charge sitting there — the fellow's name is "Drip."

Male voice: You give him the certainty that he's got it. And that's where he says he has it, you know? Or he says he isn't.

Now, the First Unit, we had classifications of names. Names are quite important. We had somebody in the First Unit that took something on the order of about six weeks to figure out his own name, and it was the plainest name you ever wanted to figure out. And he finally figured out his name. There was another one who figured out his name, which was just as plain, about five or six weeks after he was asked. And some of them figured out their name immediately and went right on dramatizing it.

It's about time we had this lecture — you run SOP 8-C.

When they're short of space they cannot be, so they get into — easily — into an enforced beingness. What's this mean? Means somebody comes along and says, "You stand here." He will. Well, that isn't his reason — he doesn't want to stand there; it's just somebody tells him to stand there, so he does.

Male voice: Oh.

The United States government says we are now going to have Universal Milit. You know, they are conceited down there in Washington; they're conceited. They think they can pass a law which will enforce Universal Military Training. And you know what? I was down at a recruiting station the other day and went — I'll just tell you why — I just flipped through their files and I didn't find a single Martian; they haven't recruited one. (audience laughter) Universal Military Training, my hat! I get put out about things once in a while, you know.

Oh.

But the point is here, that we have a range of experience matched up with a range of obvious manifestations. Space is an obvious manifestation to all of us. Well, we look any deeper than beingness for space, and we've gone beyond significance. The deepest significance space has in terms of experience is beingness.

Male voice: After you get him out, yes.

The deepest significance energy has in terms of experience is doingness. And the deepest significance time has — the deepest significance time has — in terms of human experience, is havingness. And there are no significances beyond these. There are combinations of these significances, and this is possible because the thetan potentially can create such a universe. And he has his hand in creating this one. So we see what his intentions are in creating a universe. He has space so he can be, he has energy so he can do, and he has time so that he can have. So we're looking for his basic intentions rather than significance.

No matter how uncertainly he is out, SOP 8-C takes care of the remainder. Matter of fact, it will back him out without asking him out, but that's asking too much.

Now, we start searching any deeper into this and we just get into the black barriers. And all the significance there is in a black barrier is, "What is the significance of this?" That's what a black barrier says.

Now, let me make a little note: there is one slight difference there that possibly may have escaped you. You ask him if he is out. Now, this appears to be one of those nonsensical questions . . . You say, "Be three feet back of your head," and he says, "Yes." And he does a lot of other things and says, "Yes." It might occur to you to be a nonessential step to say, "Are you back of your head?" That might occur to you to be entirely nonessential. But believe me, it's so essential that a Step I preclear who audits like a breeze, like waving a small stick through the air — I mean, there's nothing to it — went five sessions in the hands of an auditor who is otherwise a good auditor, getting pictures of himself as a thetan doing these things. The boy had a slight case of using viewpoints — the mildest case of using viewpoints imaginable — and it had just never occurred to him that he could be three feet back of his head.

SOP 8-C is divided by steps into these categories. The first three steps concern themselves with beingness. The remaining four steps concern themselves with havingness. And introduced into all steps is doingness. Doingness itself, as a step, is not SOP 8-C. It's SOP 80 — from Theta Clear to Operating Thetan. And SOP 80 picks up when SOP 8-C has been run but completely and thoroughly. And all SOP 80 does is exercise doingness. And the reason it's selected out like that is there's so many things a thetan can do. He can do anything that a body can do and more — much more. And as a result, if we started to pour all the things the thetan could do into SOP 8-C, you would be confused instead of completely informed, as you are right now. All right.

He was sold on what is laughingly called "modern science" to the point where he knew he was a body. And as soon as it was explained to him I wanted him, a personality, him a being, three feet back of his head, he put another being back there and threw that one away, and . . .

The first three steps of SOP 8-C concern themselves with beingness. From — Step IV, V, VI, and VII concern themselves with havingness. As an example — as an example — Give and Take Processing and many other kinds, such as Expanded GITA and so on, on Step IV, are bluntly, completely, having it; making it possible to have. The name of this step is "Havingness" instead of Give and Take and the rest of it. The basic name of it is just "Havingness." So, therefore, it immediately resolves itself into time, doesn't it?

"But I'm a body," he says.

So, we get into Step V, and we get havingness of another kind. In Step IV we merely have havingness as a commodity, just plain havingness. And we get into Step V, we have havingness of another variety; it is the havingness of blackness, when we go into that step.

And so I said, "Well, on what course" — because he obviously was a very mild case — "on what course were you instructed that you were a body?" so on.

We go into VI, and we have what? Havingness of symbols. And here, we say, "This person is a Step VI," we mean this person is so bogged down that a symbol is made out of sheet steel, cast iron and so on. The symbol is the thing at Step VI. So that the symbol itself has become havingness, and this in itself, to him, is thinkingness. All right.

And he said, "Well. .."

Let's go to Step VII, and what do we have there? Well, Step VII is — please, let's see if he can at least have the wall in this room. See, that's sort of a last resort.

And I said, "Did you ever take science in high school?"

Now, havingness is present time. Whether the havingness determines you or you determine the havingness is the difference between cause and effect. If the havingness determines you, that's effect. If you determine the havingness, you're cause. So you see, havingness is neither cause nor effect, but can be either cause or effect and is either one.

"Yes, yes. Majored in it. Ha-ha!"

Now, when we say "having space," we're crossing things up. You don't have space. You perceive space. But the day when you can take and roll up a piece of space and put it in your pocket will be the day when space becomes havingness. So you see how badly disoriented the individual is who is trying to have space, see? There he's — has nothingness. But having nothingness, of course, is having a terrific variable.

There we go. I simply straightwired — just on that little point alone — back to third-grade hygiene. They get them real early, see? And heaved him out with main strength and awkwardness. And said, "Now, to hell with it! You're not a body. Be three feet back of your head!"

But space isn't nothingness. A thetan thinks space is nothingness when he's bad off, but space is not nothingness. Space is space. It is the area forming a barrier between him and the anchor point. And most people, way down the line, are looking at it as most intolerable stuff: "That's horrible! You mean you've got a barrier with nothing in it." Well, I can tell you something about that person immediately — he's been knocked silly. He's had his postulates reversed. And that's what we're going to take up now.

So he says, "Well, all right." And then he says, "Well, what do you know, I'm not."

Why do we get this inversion? If there is no real — there really isn't any matter, if there's just this agreement on these shapes and forms, then how do we get an inflow turning into an outflow? How do we get a detestation turning into a desire? What's this operation? It's solely an operation of changing postulates. And when I say you have an "inverted sixth" or an "inverted eighth," I mean the postulate's been reversed on it. Now, the postulate can reverse and then re-reverse and then re-reverse and then re-reverse.

This was a boy, a young boy — you could do that with him. And I just shortened up the whole thing, just with a very rapid Straightwire, and then without arguing any further, just told him to be back there. And he discovered his certainty immediately.

Now, how does a postulate reverse? All right, you're going downhill on a toboggan slide, and you're in that toboggan, got a body in it, and you've got one piece of mest, and it has velocity in space. And the toboggan jumps its runners over the edge of the slide and there's a great big tree right there, and at that moment you decide not to have a tree. You get some inference that the body and the tree will not be a compatible union — and the immediate result is you get a tree, see?

Now, the point I'm making here is that the boy had been audited five times, five long sessions, to remedy a condition — something somebody never should have started auditing him on, you see. They shouldn't have started auditing this boy to remedy a condition, exteriorized him so he could fix up something — hm-mm, wrong goal, entirely wrong goal.

So that after a while the thetan gets to the point, "Let's see, when I say I don't have a tree, I get a tree. Must be I want a tree because every time I say I don't want one, I get one; and I really don't want one, so the thing to say is, 'I don't want a tree,' and it'll go away. But, funny thing, when I say I don't want a tree, I get a tree, and when I say I want a tree, I get a tree. Huh! I must really want trees. Yeah, that's right, that's what it's all about. Well, that solves that," he says. "I must have this most terrible infatuation for trees. I say, 'No tree,' ping — tree! I say, 'I want a tree' — tree. But the funny part of it is, sometimes I say, 'No tree' and I get a real good one. And when I say I want one, I get kind of a scrawny thing — weak, thin, you know — I get a little thin tree."

So the goal involved here is to make a Theta Clear. And a Theta Clear has nothing to do with making somebody minus an ingrown toenail, see? Because the way to fix him up so you don't remedy an ingrown toenail is to audit him for an ingrown toenail. That's a fact. Because you validated the condition is the first reason why not; and the second reason why is, you're asking him to get into shape a piece of MEST, so you certainly better have a being that can handle mest. All right.

Well, he goes along that way very happily for a while, and he is going downhill on a toboggan — got a body on the toboggan, and he's going downhill and enjoying the motion a great deal — he's doing. And the toboggan jumps off the rails and he hits the edge of the bank and manages to say, "No tree," and gets no tree! "Oh," he thinks, "this is fine, I get — 'No tree,' I get no tree." So he's sitting around twiddling his thumbs — not doing, he's thinking now. And he says, "Let's see, now — oh, all right, I want a tree. I get a kind of a thin tree here. Now I don't want a tree. Oh, my God," he says, "I get a tree and then I don't get a tree and I get a tree and I don't get a tree and I get a tree and I don't. . . Oh, that's too bothersome — to hell with trees! I don't want anything to do with them; they're completely uncertain. I say, 'I get a tree,' and — I say, 'I want a tree' and there's no tree, and then I say 'I want a tree' and there is a tree, and this is too confusing. My self-determinism has been interrupted somewhere now."

Now, we got that? So that little question is inserted in there. Now we will go over this all over again. How do you exteriorize somebody?

What happened? He won one time and lost the other time, and now he's got both times. And because he's low on havingness (he'd already have to be low on havingness — you see, it made him low on havingness when he dented this body up; that spoiled his aesthetics slightly), why, he's got both of these incidents now. Got them both. And one will interfere with the other, because both of them interfere with havingness. Both of them are havingness, and it follows out that he must have been raised in a treeless country, because there must be a slight scarcity of trees for any of this to take effect at all.

Male voice: "Be three feet behind your head."

Well, how about a great big piece of space with nothing in it? Well, let me assure you that that is really empty; there's no havingness in it at all. That's very confusing to a thetan. He could sit in a piece of space for eight hundred billion years and he'd never know it — where there's no shift of particles, so he has no time. Nothing ages, nothing changes — because there's nothing to age and nothing to change. So he starts out with a basic scarcity on havingness, doesn't he? So therefore, anything he gets from there on is a bonus, whether he gets it bad or good. And you could put on his banner, his guidon, "Anything is better than nothing." "Any havingness is superior to no havingness" — that's his motto.

That's right.

Now, when he first begins to believe that he can't create, as I was going into yesterday, you see, everything gets scarce — space gets scarce and everything gets scarce. But when he's filled up an awful big piece of space full of all kinds of havingnesses, he's got lots of havingnesses and no space. And these havingnesses seem to have — because he's run into lots of trees, you see, and lots of walls; and he says, "No tree" and he gets a tree and he says, "No wall" and he gets a wall, and then the next time he says, "No wall" and he doesn't get a wall (he was right that time) — so his own rightness is getting very hit or miss. He begins to believe that this stuff itself has a command value over him. So the command value of it, of course, is much greater than his command value, and he simply neglects to get a new piece of space to fill up. Solely because any havingness is better than no havingness. So he's got a havingness.

Male voice: "Are you there?"

So the darn fool will hold on to a havingness to the last auditor! So we have four steps to remedy havingness, and only three to remedy beingness. Doingness, as I said — which is actually creatingness and doingness with particles — we have two different kinds of doingness: there's the doingness which is not a doingness at all, a creatingness. The creatingness plus doingness is SOP 80, but that's how you make an Operating Thetan out of a Theta Clear. You're interested in making Theta Clears. And at the time you're up on that level, you get SOP 80, it'll sure look awful easy. It is very easy. It's how you go about, by gradient scales, getting him to talk and getting him to create and getting him to move things and the drills necessary to do this. But that one we sort of inherit as we go along. You get a little bit of imagination, you — Step I — you actually don't need the process at all. The process we need is SOP 8-C; that's the vital one.

That's right, "Are you there?" And if he is, he says, "Well, I don't know whether I am or not. I — I don't know — mmmmm . . ."What do you do?

So as we work with a preclear, we should realize that as we go down these steps — it's a diabolically clever design. When you go down these steps — Step I, he didn't; Step II, he didn't; Step III, he didn't. You needn't bother — you just plain needn't bother — to go to IV, V, VI and VII on exteriorization, as a pattern, really. What you should do is if you've gone through those three steps and he didn't exteriorize, he's got to have his havingness remedied.

Male voice: Negative location, then.

Well, there are special ways to remedy havingness, just on exteriorization, and that comes under just methods of exteriorization.

What do you do?

You understand that SOP 8-C is not slanted straight at exteriorization. That is not its purpose. But Steps I, II, and III of it are good exteriorization steps — they're the best. And so if someone were just working SOP 8-C blindly, he'd just go I, II, III, see, and the guy didn't exteriorize. So he'd do I, II, III, and the fellow wouldn't exteriorize. So he'd do I, II, III, wouldn't exteriorize — hadn't exteriorized yet — go find an auditor I trained. That's it. Because the tricky part of all this is remedying the havingness. And he could go on through IV, V, VI, and VII if he were really hard up on the thing, and do a lot with the case, and probably exteriorize the case. But when a fellow's havingness is upset, it requires a method of exteriorization which rather exceeds it. It — this will only be about 25 percent of the cases — be less than 25 percent of the cases probably. Do you know that about 50 percent of the people you run into exteriorize on "Be three feet back of your head"?

Male voice: Oh! Start out with Clinical Procedure, Step number one.

Well, so on SOP 8-C an auditor not familiar — not further trained — simply should go over I, II, III, and then do Steps I, II, III, and then do Steps I, II, III. And if the guy didn't exteriorize by that time, so on, he could, if he knew of it, go into this method of exteriorization which utilizes effort and — remedies havingness and utilizes effort — specific step.

That's right. That's right. Now let's go over it again.

SOP 8-C is designed to have somebody outside and run. The thing is slanted at running a thetan who is exteriorized; that's its purpose. So, you consider method of exteriorization as a specialized technique. Now, there's a good reason why I'm doing that — good reason why it's designed that way. It's because some poor dog of a preclear is going to get churned over and beaten at and turned upside down and this way, and ridges blown this way and interrupted that way by the use of IV, V, VI, and VII while he's interiorized.

Male voice: "Be three feet behind your head. Are you there?"

And you understand that you can use VII and so forth, and you can get along fine on a guy who's still inside. You can use some VI and you'll get along fine, I'm sure. But you don't have to and you shouldn't be running him on those steps interiorized. You should boot him out and run him outside.

That's right.

So as long as we would leave, in a Standard Operating Procedure, the fact that we ran these things on somebody who was interiorized, we would get somebody busily churning up a preclear and churning up his banks and busting him around this way and that, and wrecking him practically. Getting him all restimulated, throwing Fac Ones into restimulation now, by running these things on somebody who was still inside. So we just put on the brakes and we say to the uninitiated that "You run Steps I and II and III. And if he isn't out yet, run Steps I and II and III. And if he's not out yet, run I and II and III; and if he's not out then, go find somebody from the clinical course." See, that's — or we say, "Well, here are some directions and if you want to follow these, all right, we don't take any responsibility for what happens."

Male voice: Clinical, Step number one.

This is based upon what man calls "experience." I have watched auditors using IV, V, VI and VII, and you'd simply think that they, in general, were just turning a crank on an unbearably heavy machine. And they're — they just forget all about exteriorization. They say, "This fellow's a V and that's all, and so we'll just run these steps." And the next thing you know, why, this fellow's banks are caving in and his anchor points are flying out over the left ear and all sorts of things are happening. And this guy is still standing there at the crank going round and round and round, and you keep picking these people up and patching them up and picking them up and patching them up and you say, "What are you doing to this person?" — to this auditor, "What are you doing?"

That's right. Now, what other steps of Clinical Procedure?

"Well, we're just running this Step V, that's all, and that's all."

Male voice: Follow straight on through.

And you'll say, "Well, when I patched him up, when I got him patched up and got the auditing off and so forth, I just said to him 'Be three feet back of your head,' and he couldn't make it the first time. So I told him to put his (quote) 'hands' (unquote) on his shoulders and hold himself back there for a moment and he did. And then we ran Duplication and Spacation back there until his perception on space turned up, and then he got his space oriented and he's all right now. Why didn't you do this?"

That's right. Now, sometimes for the sake of randomity, when somebody is fairly certainly back of his head, why, I'll skip a step, and then go back and get it. When the person's worried about something specific and I think it'll speed things up or something of the sort, why, I'll occasionally skip a step and then go back and get it later.

The fellow says, "Oh, is that the way you do it?" and you go over this and you explain it. But as long as that would sit in SOP 8 saying, "You run IV, V, VI and VII," that was the hole — there was a hole — in SOP 8, and it was the hole of application. Your auditor didn't take these as exteriorization steps. He said, "The guy is inside and I can't get him out, so I'm now going to process him with these steps."

For instance, if he tells you immediately, "Yes, I'm three feet back of my head — but you know, the room keeps going this way."

So skip it. We'll take I, II, and III, which are patently exteriorization steps and then we'll add to that a pat method of exteriorization, and design SOP 8-C to be run on somebody who is outside.

You say, "Okay, put up eight anchor points to hold it straight. Now, put them up there, you got it there?" And then go on further.

It just happens — this is by an accident — that I, II, and III exteriorize people. They're what should be run on a thetan who has been exteriorized. And I don't care how badly he's been exteriorized or how poorly he can perceive or whatever else he can do, if you've got him exteriorized, you're running I, II and III, IV, V, VI and VII. Because if he's exteriorized, he isn't going to ruin himself. See, he doesn't churn up that old thing called the reactive mind. I, II, and III doesn't — these don't churn him up while he's still inside.

But it is a problem which can use a great deal of judgment on the part of an auditor. But I would say when you've exteriorized fifty or a hundred people, why, you will know how to do it faster than SOP 8 -C. You'll know how to do it faster — after you've exteriorized fifty or a hundred people. All right.

It would surprise you how many tests I have had run on this. This is one of the most careful investigations that was probably ever undertaken. And the number of tests which have been run by people picking these things up and just running them through during the past year, particularly, are astonishing. I mean, there are just series, series, series, series, and we find out this is uniformly the case.

Now, let's go over it again. How do you exteriorize somebody?

This is the conclusion we just — that anybody would reach on this. And I reached this conclusion, then had it borne out in actual practice, just right across the boards, is: Any processing which you do on somebody inside his head is going to eventually do him no good. You got that? That's a pretty brutal thing to state, isn't it? But the cases that have been checked on this have, after a period of time, shown no gain. You can erase an engram, you can erase engrams for maybe — skilled; good, skilled erasure — for about two hundred hours, that's all. But that's real skilled auditing, that's the best.

Male voice: "Be three feet behind your head."

Routine running of engrams, your pc doesn't last thirty hours. He'll get better for thirty hours and then the auditor has normally left him stuck in this session unfinished, and that session unfinished, and this engram half run out, and the fellow contradicted and a bunch of phrases on the banks — "Now, what does that phrase mean to you?" and so on. And the guy just after about thirty hours, why, he just didn't need any more.

That's right, and what do you do then?

Well, the same thing happened in psychoanalysis, so we didn't do anything new. You get somebody working in psychoanalysis — if anybody was going to make a gain in psychoanalysis, he made it in the first five hours. And if anybody went beyond five hours, if they had some of these (dash) — lack of adjective — (dash) sitting in consulting rooms . . . These guys — I don't think they ever read anything by Freud. I don't.

Male voice: "Are you there?"

I've talked to a lot of them. I talked to one. He said he was a "Horn-eye" man. That's actually — the name is "Horney." Yeah, he was a "Horn-eye" man.

Mm-hm. And he says "No."

And I said, "Is that so? Yeah, I see you have a book by Karen Horney over in your bookcase."

Male voice: And he says, "No?" You start in on negative location, and Step number I, II, and III, and I, II, and III and I, II, and III until he is three feet back.

"Oh," he says, "do I?"

That's right. But after he's done Step I, II, and III, and I, II, and III, then what do you do? He's still not three feet back of his head.

I said, "Yes," thinking he was joking, and I said, "but you don't have any of her advanced works. That's the popular work."

Male voice: And he's still not.

"I don't know," he said, "I've never read it."

What do you do then?

I said, "You ever read any of her advanced works?"

Male voice: Oh, there's a problem of either space or havingness or — well, not beingness, that's a little higher up. There's something he's hanging on — he's hanging on to the body.

"No."

He's been through it... He's been through it... He's been through it nine times. What do you do?

"You ever take a course given by her?"

See, he's hanging on to the body, that's obvious. He's not three feet back of his head — that's the first conclusion you could make. Now, what's the next — what's wrong with him?

"No."

Male voice: He's — havingness is wrong with him.

"Did you ever talk to anybody that practiced what she practices?"

What else is wrong with him?

"No. No."

Male voice: He won't get out! (audience laughter)

"Well," I said, "how the hell did you get to be a 'Horn-eye' man?"

Come on, what's wrong with him again? You've been through them three times and he's still not out. What's still wrong with him?

"Oh," he said, "I sort of favor it."

Male voice: By that time, it's the auditor that's wrong.

What room? (audience laughter)

Mm-hm, mm-hm. Mm-hm. Two things wrong with him.

Now, you get this fellow chipping away on somebody's psyche, what's going to happen? He's in there to put in time. That's all he's going to do, he's going to put in time. And his method of putting in time is to tell the person they ought to talk, and then make them talk.

Male voice: Because he hasn't done them right.

You know, it's a funny thing, but if you could make somebody talk who isn't talking, and persuade them that they have got a good reason to talk and just keep them talking — not thinking, you understand, just talking — if you could keep them from thinking and just keep them talking, you would break some communication blocks. You couldn't help it. But if any are going to be busted by the process, they'll be busted in the first five hours. And the total gain on the process is to permit somebody to communicate a little better. So you get a slight communication jump — almost undetectably slight. There's psychoanalysis. And its limitation in terms of time, you see, was very sharp.

There's two things wrong with him. That's right, but there's still two things wrong with him, which boil down to one thing wrong with him, and you said it — havingness. And the other one wrong with him is, of course, what follows with havingness — space. But you were right.

Now, as they started mauling this fellow over and let him go a year of four hours a week, two years at four hours a week, seven years at four hours a week — uhh! Boy, we've got an installed automaticity called a psychoanalyst after the end of the first year. And when the psychoanalyst happens to mention that he ought to bark, the fellow just suddenly goes, "Woof, woof," and this is very handy.

What are you letting me shake you off the drill for?

Now, there's a fellow down in Los Angeles who's a third-rate hypnotist — he's a first-rate American or Western hypnotist but boy, that is about eighth-rate. What these guys don't know about hypnotism; they're all hypnotizable, all these hypnotists — very hypnotizable. They don't know any basic mechanisms for it and it's very, very, very amusing when they're giving a demonstration, to cross-hypnotize them. Anyway . . . You wind up with one hypnotized subject with a hypnotized operator, and you're running the operator to run the subject. It's a very, very amusing setup.

Male voice: Well, I don't know, but it didn't seem . . .

Now, I'm not being snide about these boys, but gee, the fellow who doesn't know hypnotism from the word go, gets into hypnotism, ought to know better. You might say the gods have already triggered that rat race. And if the fellow who is really begging you for processing — really begging you for processing — isn't a hypnotist or hasn't been one, why, I'm quite surprised. Those are the guys that really get down and beg. They say, "Christ, do something for me. Do something, do something — do anything." And they practice self-hypnosis and broad hypnosis in general, and they've practiced it so long and interfered with so much self-determinism and looked at so much and caused so much and created so much unconsciousness, that they're out on their feet. And of course, when a fellow is an experienced hypnotist, he's practically out on his feet.

That's mean of me, isn't it?

See, he's just looked at unconsciousness — just take Q and A now: "Is the fellow hypnotized? Is the subject hypnotized or isn't it? Yes, I guess the subject is hypnotized." Huh-huh! Next subject: "Now, is the subject hypnotized," the operator is saying, "or isn't he hypnotized? Yeah, he's hypnotized." Oh, oh, oh, oh — Q and A, Q and A, Q and A. And eventually somebody conies along and all you got to do is make one light pass right in front of their eyes as they're hypnotizing somebody and say, "Sleep," and they go flutter, flutter, flutter, flutter, flutter. And you hypnotize them with all of their hypnotizing of others.

Male voice: Yes.

I don't ask you to do that — I'm telling you what's wrong with these boys. You just run Q and A on unconsciousness: putting unconsciousnesses into things, putting hypnotic feeling into things, putting obedience and disobedience into things, and they run out. All right.

That's real mean.

That's by the way, a tricky trick — putting things into things — because it gives the preclear space. It's very tricky. It gives him — it's a covert method of making him make anchor points out of emotional surges. All right.

You gave me the right answer. All right, know when you know, will you?

Let's look over what an auditor is trying to do. And we find out that he's trying to get the preclear out of the idea that he is energy and can be something, which is to say give him space, but that the best of the preclear is simply to know.

Now, the first three steps to a large degree, though — the way I'm putting them together right this minute — I have put enough emphasis on those two points as we go through it, that the probability of somebody still being in his head after the first three steps are run is getting very slight.

Now, so we get this — the motion the auditor is making is to disabuse a thought-space-energy-time production unit of the fact that it is space, energy or time. Now, that's the motion. See, he's going to do that.

But supposing he is still in his head. Now what do you do?

Well now, the biggest single jump he will make in there is to say, "Be three feet back of your head," you see, and the fellow is. See how simple? "Be three feet back of your head," and the fellow is and the fellow says, "What do you know? I am not a mass of energy called a body." See, that's a big jump there.

Male voice: Well, if he's hanging on to the body . . .

So you go on from there to exercise his talents and separate him out, but you'll get up to a certain point and he will have to be drilled — that's up above the point of Theta Clear — he has to be drilled on creation. Oh, but lots! Why you get unhappy. See, anything is better than nothing. Havingness is very desirable. And if he can't have directly, why, he'll be quite upset, so you have to drill him so that he can have bountifully. Okay.

Mm.

What should you be doing — following through each new step, new idea I give you every day?

Male voice:. . . got to find out why he's hanging on. There's some fault or some loss in his life that's been too much. Discover what that is with an E-Meter and . . .

Male voice: No. I, II, III and help him get exteriorized. Stay with it.

You can.

That's right. Use I, II, III and this other one — method of exteriorization. Comes under the methods of exteriorization of those people who are having trouble with havingness.

Male voice:. . . work on that.

Anybody who doesn't exteriorize easily is having trouble with havingness, only that. And you can put that up in — it's too old fashioned to put things up in letters of fire; you can put this up in this flaming nylon paint. That's because, you see, letters of fire have to be fed all the time for new fire or something of the sort, and this nylon paint just goes on glowing forever. But put this up: If he doesn't exteriorize, he's having trouble with havingness.

Mm-hm. You could. What else might you do?

How many ways are there to remedy havingness? Well, there's a lot of them, and the way you remedy it when he's exteriorized are Steps IV, V, VI, and VII. But remedying it while he's still inside is a little bit too easy; it is too easy to use all this fanfare of Steps IV, V, VI, and VII on him. I mean that's something like a doctor going to do an operation on somebody, he brings in a tool chest and saws and augers and so forth.

Male voice: Some effect that he's had, emotional effect, and have that placed around in walls, get him . . .

A ship's doctor one time pulled a good gag that way. A fellow had a wart — it was going to be cut off. So the doctor had a couple of carpenter's mates down there with tool chests, and he kept unpacking saws and braces and bits and power tools and so forth, and then he took his penknife out of his pocket and cut the wart off.

You've got that cared for in the first three steps. Although (this probably shouldn't be on a tape) — but the most famous case, the most famous case we've got — we've got not here, he's not in this unit.

Well, anyway, that's just about what an auditor does when he suddenly hauls in IV, V, VI and VII to exteriorize somebody. He'll get him so bogged down with tools, that he won't push anybody out of his head. Because he — evidently they just completely lose track of what they're trying to do with IV, V, VI and VII. And these steps are very essential on a thetan exteriorized, and very nonessential on somebody who is still inside. They're nonessential. You're not going to remedy anything. There's too much of it, that's all. You can have dredges and scoop shovels going just endlessly, and you won't get out all of the concepts having to do with this or that, something of the sort.

The most — oh! Oh, this — you know when you, those — we tried to cover them up, but those blood stains which you see in the hall over there at 726 are places where auditors have blown their brains out over this case. (audience laughter)

Cases don't exteriorize more easily because they've had these full steps run on them. They exteriorize with greater difficulty. Because the effort of exteriorization of something which isn't stuck to anything, you see, is non­existent. Somebody who's been having trouble exteriorizing somebody is going to sit back one of these days, I hope very shortly, and laugh himself slightly silly.

On this decision on the auditor: "Put fear into those walls — and as far as I'm concerned, you're going to be doing that for the next forty hours," the case exteriorized. This case carried along — it would look at you sadly, sadly.

Now, we're going to take this unit here which doesn't have anything stuck to anything. It's going to be right in the middle of the bowl of this ashtray here, see. And there it is in the bowl of the ashtray, it's not stuck to anything. There's no magnetic pull between the ashtray and it; all this unit can do is know and create. He can't stick to anything. It — absolutely impossible for any barrier to be put up that it couldn't go through. I mean, this was — is the impossibility — to put up a barrier that the thetan can't penetrate.

"Now, did the session do you any good?"

People in this universe have been trying to solve that the length of time this universe has been in existence. How do you put up a barrier that a thetan can't get into or out of — through? You just can't do it. So we have to have religion and all sorts of things in order to assist them. All right.

He'd look at you sadly. "No."

So here sits this unit of energy — now, he's knowingness, he has an indi­viduality, he has a personality. Now, of course, here he is and you're going to — you want him here — over here, outside this bowl of this ashtray. This is to demonstrate to him he isn't the ashtray.

It was always with that quiet little voice. But this is easily the most famous and the "worsest" case I ever saw or confronted anyplace. Not in terms of sanity — this guy is eminently sane. He just couldn't get out of his head. This is just impossible. Okay.

What he most knows while he's sitting right here — he thinks he knows — is that he's an ashtray, merely because he's surrounded by an ashtray. And now you want to get him outside the bowl of the ashtray, at which moment he will suddenly know with great certainty, "Gee, what do you know, I'm not an ashtray." See? That's what you're trying to do. And you're going to come up here with a scoop shovel and a dragnet and jimmies and hammers and assembly belts and conveyor belts and Mack trucks and so forth, to move this energy unit — which has no mass and no energy — three feet. Huh-uh.

Now, what you would do would be, to some degree, establish if there was some weird, impossible, stuck-up, gummed-up reason — that's right. Because you've got a case obviously that's dealing with a reason as very senior to everything else. You E-Meter him. But there's even another way of doing it. I'm going to tell you about that today.

The essential missing ingredient in the problem is that the thetan is having trouble with havingness. And the only reason he doesn't get out of the body — believe me, the only reason he doesn't get out — is because he thinks he'll lose some more havingness, and he figures he's lost enough, thank you. And he has havingness confused with knowingness.

[to student] That's very good. Thank you very much.

Now, the borderline between Step III and Step IV, and the dividing line, is just that — knowingness becomes a barrier. "One can only perceive if one stops one's sight on a barrier," is what happens just below III. So all perception depends on stopping sight on barriers. See, perception shouldn't have to consist of this, but it does. All right.

You know your answers were all wrong, don't you?

So knowingness becomes data. It does not become just a potential know. See, it becomes a datum; becomes a barrier.

Male voice: Yes, sir.

Now, another thing happens between Step III and Step IV, and at Step III a person has drifted toward but is not yet arrived at the solidity of facts. And from Step III bottom, when he goes into IV, V — facts are getting more and more solid. And the absence of a fact from Step — the bottom of Step III down, very certainly, and less so just above that level — the absence of a fact is an uncertainty. And this is one of those complete reverse postulates: "If the fact isn't there, I am uncertain about it." See, the postulate has to follow immediately before that: "I can only know about it if it is a barrier."

You realize they're all wrong. Okay. That's very interesting. The estab­lishment of a certainty by repetition of action is a step which shouldn't be necessary to an auditor. But before he is in real good condition as a Theta Clear, it happens to be, at this time, necessary. After he's thrown a few people out of their heads and squared them up, he has no doubt about what he's doing.

Certainty lies in barriers, and that comes on this basis: "Everybody agrees this is good and solid, so it's good and solid. So I can know it is good and solid" — and then, "so I can know it, so I can know," is your gradient scale. Way up, he says, "Everybody knows this is good and solid, so I can know this is good and solid too, and then I can know it," and then his postulate goes down to "Well, it's good and solid, I can know."

And auditors are now starting to get back rather directly from preclears, the exact — rather uniformly — the exact effect that is the reason why the technique is being used.

I don't know what a wall is ever going to tell you, honest to Pete, but I've looked at people that I'm sure thought they went into vast conversations on the subject of Euclid! Knowingness is a barrier. See, he can only know a barrier. That's below III, he can only know a barrier. So that an absence of a barrier is an uncertainty; an absent barrier, uncertainty.

In other words, we — technique used, reason why shows up instantly. The same reason why as you've been getting right here — you know, the fellow "comes to the conclusion." These things are hitting rather uniformly.

If we've got a hole out there, we get this uncertainty — "What's in it?" "What's in it?" Well, anything is in it you want to put there, but there's nothing residually in it. As a matter of fact, there's not even a nothingness there unless you know it's there.

After you've exteriorized a few people, you'll know what you're doing — very, very well know what you're doing.

So you get people who look out into an empty space where there's no barrier and they say, "I wonder if there's anything in it?" And down by V, the fellow's got it all black and he's saying, "I wonder what's in this? What's in this?" Well, I can tell you what's in it: there's some blackness in it that he put there. What postulate is behind this? "The blackness is there so I can get lost and it can get lost and we can all be lost and we can be lost and have a barrier, too — and what a wonderful solution that is." Gee, lost and have a barrier too! And there you've solved their cake and they're eating it at the same time, and so there's your problem solved.

What do you do after you get a preclear out of his head?

So, what's this business about an uncertainty? At — there's a change of postulate — an inversion has taken place on a preclear who is between Step III and IV, still interior. And there's between Step III and IV exterior too, which is the same place but it's so much — many more harmonics higher on the Tone Scale that it's incalculable. And that is, is — the difference is: Above III, the absence of something is simply an invitation to put something in it — III up, that's just an invitation to put something in it; and III down, the absence of something is, it's probable that somebody else has already put something in it, but it's uncertain, so the only certain thing is, "It's where somebody else has put something."

Male voice: Out of his head? Well, that differs with the preclear.

And this is the difference between self-determinism and other-determinism. If one is well self-determined, he can look out into or create vast areas of nothingness and know there's nothing there and below that he can't do that. He thinks it's up to somebody else to put it there. And he'll sit there while you're auditing him and patiently wait — patiently wait for something to move him outside.

You what?

Now, I checked this up one time, there was one preclear patiently waited for about 250 hours for something to suddenly put him outside, some fashion or another.

Male voice: Differs slightly with the preclear.

Another one, right on this borderline, responded very easily when he was made to run the idea that his body was going to reach in and lift him outside. Well, not because this was in restimulation but because he was doing it all the time, he needed the body to move him around to a point where I told him to be further back out of his head, and he actually grabbed for himself, and his hand closed on him as a thetan. And, of course, didn't close on anything, and his thetan didn't care anything about that barrier. But he saw his hand closing on him — his body's hand. It scared him half out of his wits, but he was expecting himself to be — to move, you see, and he was thinking the body ought to move him. Somebody else must do it. Something else must do it.

Uh-huh. What do you do?

Well now a remedy of havingness, then, is your answer. And this brings about your method of exteriorization. The remedy of havingness. And this is done partially in Step I, where people are made to put desire into things, into barriers here and there — as well as ridicule and so forth — but to put desire into things.

Male voice: Well, I do what I think is fit at the particular time to do.

Now, if — what's barring the case from exteriorizing is actually his desire to have with certainty, and know that he has. He wants to be reassured of his havingness. And so these first three steps actually, to a marked degree, remedy this situation.

Uh-huh. Good. What do you do?

Well, if you've gone through these two or three times and he doesn't get out then, it's probably one little portion of Step III — rearrangement of anchor points in his body; he's got to rearrange them so as to stop so many body flows and so on — remedy that havingness and straighten it up before he can be outside of it. Or it comes under the heading of his desire for the barricades around him, so forth, is such that he's simply actually caving them in. And he's just caving everything in on him so that in every direction he finds nothing but pressure.

Male voice: I make SOP 8 — dangerous places, familiar places.

A little process on this — we'll have to go into this further, but the process is, you get the thetan to offer you — what's the thetan going to refuse you? What will this person refuse to give you? What will this person give you? Not give you? What would this person accept? Not accept? Not run to start up flows or anything of the sort, but just to show them that their basic trouble is havingness. Because you'll find a person who won't step out of his head wouldn't give up anything. I swear if he had a rattlesnake in his pocket, he wouldn't hand it to you. If he can go through Steps I, II, III; I, II, III — you know, twice — and not be able to step easily out of his head, that's probably the case: If he had a rattlesnake he wouldn't hand it to you; and he'd probably accept from you anything, including a bullet.

That's right. What else do you do?

You have gravity, inverted attention — all of these things are secondary to this primary thing, the remedy of havingness.

Male voice: I go on to SOP.

Now, how do you use SOP 8-C? Just like I've been saying here.

What have you been doing that was necessary to vary this? What problems have you run into in the people you've been exteriorizing, necessitated a variation from what you've gotten here in the last couple of weeks?

Well, what should you be using right now and what should you be doing as auditors? You should be using what I've given you here — SOP 8-C. And your first goal should be the exteriorization of the preclear. And if you haven't exteriorized the person that you are working on — you and your other team member — yet, then what's wrong with that person is, is they haven't enough havingness and you're asking them to give up a big piece of havingness, namely a body. And they're just arguing with you in various fashions as to why they shouldn't give it up, that's all.

Male voice: Now, I'm afraid I must admit candidly that there's no need for any variations from SOP 8.

So, I want you to boot them out. Use effort — you know, touch, impact. Make them put their hands on their shoulders and push themselves back from themselves and so forth, these other techniques. I used approximately the same technique yesterday on two preclears that had been stumbling all over the place. And this one that I'm asking you to do is the easy one. Now, let's just get them outside so we can get to work.

Well, you must admit that candidly. (audience laughter) Are you saying that to be safe or because it's a fact?

What's holding them in there is not enough havingness. So they're building bodies, they're holding bodies, they're holding everybody else's body, they're holding even terrifically aberrative people — anything that looks like a barrier, anyplace all up and down the bank, is so desirable that they're — caved them all in on themselves.

Male voice: No, I'm saying it because I believe it to be a fact.

Now, one of the remedies for it is to have them just start running desire in the walls. You know, just desire for barriers, desire for barriers, desire for barriers. Fill them. That's part of Step I, though.

That's right.

So, there you've got it.

Male voice: Definitely.

Okay.

I shouldn't put this on tape either, but well, I asked him what you did after you got a pc out of his head and he looked at me very blankly, and — he looked at me very blankly. And he was auditing a couple of — three, actually — very difficult cases. And he was getting results on these cases, maybe not with the speed he should have, but he was getting results.

What he was doing was probably exactly applying theory to the operation of the case. He was getting his results. And of course actually, that is — that's very good auditing, no doubt about that. But it hadn't occurred to him to codify the thing. And however, what we have here and what we've done is — far as practice is concerned, 8-C (he's talking about use 8, all right, that's good) — but 8-C takes the theory and there it is. I mean, that's the theory, only you use it in practice. That's the slight advance. It's almost direct.

For instance, it's inherent — I mean, you couldn't run on Orienting Straightwire, you couldn't run that without seeing that his mental condition depended to a great degree upon his ability to find himself. Which means orientation was the ne plus ultra as far as this case was concerned. And that that must be an operating process of existence which is senior to many others. And now you can't go down and — the same step — now, the same step, and start throwing barriers and emotions around (or the next step), and throw barriers, emotions and so forth, and start handling those, without recognizing that he was actually dealing with a problem of barriers. First, location, and then location amongst barriers. I mean it would just follow.

And then by the time you get to Step III, you've got space problems. And as soon as you've got these problems of space, it must be obvious that a thetan is terrifically dependent upon space, and that he's dependent on it in very peculiar ways, and the three universes is sitting in there right straight through, so here we go.

And if you did apply direct theory, just as it's been dug up and laid out here, you would just get SOP 8-C. I mean, that's all you'd get.

Yes?

Female voice: Ron, when I — before I came here, just as a relief, after I'd done all the heavy work, I would say to the preclear, "Okay, we're going to end this session. Now, give me your hand and let's walk on air."

Oh, this is wonderful. I was anchoring that preclear and he wasn't afraid. I didn't even know that was exteriorizing — now I see it. "Give me your hand and let's walk on air."

And one day, a woman — she wasn't being processed, she was in a group — and she said, "Oh, no you don't!" And the woman had cancer.

Mm-hm.

Female voice: But that — couldn't we do it — well, in our sessions here. Ron, you get it? "Give me your hand and let's walk on air." And the preclear would say, "Oh! This is wonderful."

Hm.

Female voice: Well, isn't that it? Then go home. You see the first time . . .

Hm.

Female voice: "Give me your hand . . ." I didn't know what I was doing.

You give them a hand?

Female voice: Yeah, "Give me your hand and let's walk on air."

You could, except that preclears who are in real good shape don't move.

Female voice: Hm ?

They don't move. Asking a preclear to move will sometimes bog him down, so you'd have that liability there.

Female voice: They go out feeling wonderful.

Well, I know, but what percentage? Now, when we're gunning for the whole bank . . .

Female voice: Mm-hm.

. . . you ask an awful lot of preclears to move and you're going to have a lot of difficulty.

I got ahold of a case once — this is quite interesting. I got ahold of a case once on that — now, I want to make this differentiation, right when it comes up.

Female voice: Yeah.

It's "Be three feet back of your head." It's not "Move three feet back of your head." Be three feet back.

Ran into a preclear who was all bogged down. Had been out a couple of times and was never out no more, nohow, and was very upset about the whole thing. And come to find out, he had been moved — he was Step I — but he'd been moved out of his head. And ever since, he'd been trying to move — and he'd never moved before, you see. And it had keyed him in all over the place.

Female voice: But that's not the same thing, Ron.

Yeah, I know, but you're still asking him to move.

Female voice: "Let's — let's . . ." Yeah, but I'm going with him — see, "Let's walk on air."

Well, all right.

Female voice: So he doesn't feel alone.

Sure, this is a perfectly good theory.

Female voice: Then the next time . . . Now I know what to do after that, you see. He's had a taste of it then.

Mm-hm.

Female voice: He says, "Oh, that's wonderful."

But you want your preclear to be places.

Female voice: Yeah, yeah, that's — / know, yeah.

Now, I'm making this the differentiation. Now, let's get it very clear: We want him to be places. We don't want him to go into locomotion through places to obtain places. Because the second you ask your preclear to do this, if the preclear is at about Step level III or IV, you're liable to key him on this: "The distance is too great. To walk to it is impossible." To walk through space is the one thing he can't bear to do.

Now, distance is the enemy of havingness. And so we get him to move through the air, and a preclear who is at about III or IV, it might occur to him for the first time that he was moving. And if he thinks he's got to move outside — that's why we get away with it on a lot of cases. See, it's a sleeper that's in there — that's why we get away with just popping them out and them being places. See — "Be here. Be there." Whereas this case had been moving from one place to another, you see — been moving along from one place to another, arduously and horribly. "The distance is so great" is a facet, and an important one, of havingness.

Now, get this idea for a moment, you'll see what it is.

Let's get the idea of somebody 150 miles from here with a ten-dollar bill that he will give you, if you walk down there. No, no. Hm-mm.

Now let's get the idea of having to walk down to the corner for lunch. Now, there's some preclears that this would hit, just get the weariest feeling. They've got to move something or expend some energy in order to possess, and they don't and won't do it.

As a consequence, they just anchor themselves in one place with the havingness they've got, pull in everything that they can pull in and don't move.

It's because they feel they have to move that they anchor in their heads. See, because havingness — in order to have more havingness, they feel they would have to move to some other place. And the feeling of motion will require effort, and this effort they cannot expend. Thus, distance is the thing which is the nearest enemy to havingness for such a person. It needn't be at all, you see — he just thinks it is. That is definitely an aberration.

You see, he can be here and then be in San Francisco, and actually be in San Francisco; and if he's real good, make the clock in the Ferry Building stop or something. I mean, he'd be in San Francisco all right, and then be here again. In what space of time? Well, just about as short a space of time as you care to make a space of time.

Now, when he's real, real good he can be here and be in San Francisco too. That's getting real sharp. And then he can also be in Seattle.

Now, this is an interesting development. This is "scarcity of me," you know, that runs out. He's running out "scarcity of me." "There's only one me" — he's awfully sold on that idea. But it doesn't happen to be a correct idea at all.

The first time you take somebody that you think you have nicely polished up and you — they're a Theta Clear — and you say, "All right, now be here. Now be in San Francisco." He is in San Francisco, you know, and then he's here, and then he is in San Francisco, and then he's here. Now, you say — now, let's get this now — "Let's stay here and be in San Francisco." He'll put a viewpoint in San Francisco.

You say, "No, no, no, no. Ha-ha! Be here, and be in San Francisco."

He says, "Both places at once! What are you trying to do to me, tear me to pieces?"

And you say, "Yup."

And you work with him for a while, and you do it on a gradient scale. You don't process somebody that way, I just said if you asked somebody, that would be the result.

If you do it on a gradient scale, you have him be — not with viewpoints; you'd have him put viewpoints there and throw them away until he's sure he knows the difference — have him be, for instance, on both sides of a cigarette. See, very small space there: "Now, be on both sides of the cigarette."

He'll say, "Mmmmm, errrrr. Nope. Well, I can be on both sides of a crumb of tobacco." And here you go.

And you can eventually get him to be in San Francisco and be here; and that finally cures his major psychosis. And this is a psychosis with a thetan. I don't care how well off the fellow is — he's nuts as long as he thinks he's just in one place. He's really goofy. That's where you creep up to and break the next rung.

As long as he's only one, he has this "guard trouble" I was talking to you about this morning. You know, wouldn't it be nice if he had two bodies, but he'd have to put one in a vault. No, no. Have him be in one body and be asleep, and be in another body and operate. Now, he could do that with great ease and shift that way without leaving either body, see?

But the next one up that he would run into and balk at would be in both bodies fully attentive. And he'd find out he had an attention problem, see? He doesn't know which — which — he — he — let's see, how do you run both of these with his mind simultaneously?

I ran into this problem myself, and I know what I am talking about. And for about five days, without any help from anybody, I was practically daffy. Finally, at the end of about seven days or something like that, just gave it up — see, just gave it up. Just threw in the sponge, just got completely disgusted and so forth, and started running one mock-up at one time. But for the space of five days there, I was — almost went batty and then the space of two days, did successfully run two mock-ups simultaneously. And at the end of those two days, why, I threw in the sponge on it again.

And I was so befuddled about the whole thing, and my attention units were so crossed up, that it wasn't until — oh, I don't know, three, four, five weeks went by and I went back and picked up that doll. I was using another doll. See, dolls get thrown away rather easily. They're quite easy to manufacture, and you find dolls around the universe and you just run one experimentally.

And it was — great concentration I was able to get this doll picking up, monotonously, grains of sand and putting them aside, you see? And I'd be there watching the doll do this monotonous operation. But each time, putting the grain of sand just a little bit further out, see, so that we would get an eventual difference of motion of the doll. Because the problem was how to create two motions and observe differently two different sets of motions simultaneously.

And I practiced on it also out on the highway, driving two cars! I can tell you, Homo sap — needn't worry, he's not quite conscious. And it's the easiest thing in the world — most people driving along are doing something inattentive like that and so forth — is just to sit up and steer the car and speed it up and slow it down and so forth. He's driving all automatically anyhow, he's got a ridge sitting there.

And if you put a beam on his ridge, and just short-circuit his automatic driving ridge to the dead end of the car battery or to the frame, he stops driving the car and doesn't ever know that he stops driving the car because nobody calls it to his attention. He's real low on attention; his attention is just almost not there at all.

You try to drive two cars simultaneous — try to do this and try to do that. I was trying to work this thing out, see, and get back to where I felt I was doing something.

Well, I finally got this doll sorting out these grains of sand, and sorting them out and sorting them out. And then I got real hot and I got two dolls doing it — sorting them out and sorting them out. But it only worked as long as one was sorting out pebbles and the other was sorting out grains of sand. And then I finally got it so two dolls would sort out grains of sand, and I could tell which doll was sorting out which grain of sand at which moment, and what I was doing where I was.

At that time, I almost blew up, however. Came back down to one mock-up. Mostly because I was simply trying to work out the drills that one would go through, I had no further interest in the problem.

But there is where effort comes in. There is where you get thought into effort, and get thought and effort all mixed up — that's two attentions simultaneously. And that's baffling — very baffling.

You feel thetawise, I mean, just as a thetan, like you've got to sort of set your teeth, if you can get the — that's the mest phrase that'd go along with it. You set your teeth as a thetan, you see, and get this emotion over here on the right, see, and get it going around — you got this one going along here on the right, see? And then sit there and look cross-eyed at it. (audience laughter)

Well, that's the hard way to do it. That's the very hard way to do it. But that was just in the process of running drills. So it's no wonder that a fellow drifts down to the "only one."

Furthermore, this is a bombardment universe, and we'll come into what's wrong with that. That's just an aside. There are methods of doing this which are much easier as I just showed you. You just do it on a gradient scale, which is what I found out eventually.

You have a fellow be in two places at once, and you get him very expert at being in half a hundred places simultaneously, viewing each one of them with great interest, and then you get him into motion and action in a couple of places and he finds it's very easy to do. But that's SOP 80. It's very easy to keep track of two motions when you can be in all these places simultaneously.

But you start moving something in two places at once, and keep track of two automobiles and two roads and two different sets of state laws . . . And one time I did this on — driving a car on the left-hand side of the street in London, and a car on the right-hand side of the street someplace else. Anybody who listens to this tape and doesn't know Scientology will think I'm crazy. (audience laughter) Well, I thought I was for a while — two different sets of traffic laws, two different concentrations.

Now, a man can change his patterns of motion and action as much as he has lots of attention. So what about the fellow who is pinned in his head? What about this guy? Basically, he's having problems with havingness. Space is uncertain, and solidity is certain. So he avoids space and its uncertainty, in favor of any material certainty which he can touch. All right.

So far, so good. But you understand that once a person has done this, he's hitting into the GE's squirrel cage. He's hitting into the GE very badly, because the GE believes that his main attention should be down — that's gravity. And he is not only short on attention, the GE is fixed in attention — completely fixed — and you hit a dwindling spiral.

Now, this is a bombardment universe. Every time you turn around, there is another set of waves hitting any object. Anytime you want some randomity, you can find some more types of waves which are incoming. If you said, "This is an incoming universe," you'd certainly be right.

Mest eyes, if they saw at all, would depend upon photons bouncing off something and coming toward one. Well, those photons actually accumulate — they actually hit the individual. It believes it's under a bombardment, you see — any piece of mest.

And I think after something has been standing there — if you cancelled out the erosion factor — after something had been standing there so long, it would probably have more mass in this universe. And you'd probably gain mass just because of this constant bombardment.

Now, you take sound — sound hits you 360 degrees, right — or all the way around the periphery; it doesn't just hit the ears. A person is always in the middle of a sphere of sound — always. Just — see, if I stop talking here for a moment, it just — you think this is a silent room. Well, just listen to the sounds in it. (pause)

Now get how many directions those are coming from. (pause)

That's 360 degrees worth.

Now, in such a wise, you have light. Light does the same thing, and all other things.

Now, I'm not trying to validate this "new inflow" barrier, but there is why the thetan apparently dwindles in size, dwindles in space, and dwindles on down. Well, he starts fighting being the center of such a sphere, and of course, he really isn't any bigger than that. See, there's the joke — he starts fighting his own size.

So first he starts expanding outwards, and then his next step is to contract inwards. And these are on a spiral basis. And his next motion, you see, next — not motion, you know, this is not fast — he starts expanding outwards on the basis of years, you see. And then he gets out to a certain limit, and he starts contracting inwards and does that for years. And then he'll try to expand outward again and does that for years, and then he tries to come inward again and does that for years. So that you get the mystic belief in "concentric shells of beingness," if you've ever heard of that.

But they actually exist — they can be perceived, but what is being perceived isn't quite what they said it was. They thought it was the "shells of experience." In other words, you had a life and then you got another shell, and you had a life and you got another shell and so forth. This is balderdash. But the point is that they do have concentric shells, and it's "What is the significance of these concentric shells?" that balled them up — not "Are there concentric shells around the being?"

And you'll find that preclears who are having difficulty exteriorizing have sets of shells inside their own heads. There is sort of a little being, you know, it's this little shell, and then there's a little bit bigger shell, and a little bit bigger shell. They often can just — just sense these things. They're ridges.

What kind of ridges? Well, as a thetan, they have resisted. They have begun to resist something, and then it has eventually overwhelmed them. Well, as long as they were resisting it, they were going out toward it, and in the case of a 360-degree sphere, they simply developed a larger sphere than themselves.

A thetan is his own size, and he fights being made smaller. This is, you see, nonsense, because he can't be made any smaller. He is his own size. He conceives himself to be about the size of a small navy bean or a small pea or something like that. And he wouldn't get any smaller or any bigger if he lived to be eighty thousand billion years old, except as he builds up ridges and calls those himself.

Hence, the genus of the body. A body is as big as the average impacts it has received over the evolutionary line. That is a direct law which modifies evolution. It is designed. Don't ever think that a body isn't designed, they are designed. Darwin, running around, did a wonderful job in most respects but he himself sort of exhibited the evidence of a tail when he started talking about "natural selection." You know, that's "the mest universe does it all, does it all, does it all. Let's all be scientific, scientific, and mud, mud, mud." Because he said that it would be the difference of climates — it was the survival of the fittest.

And I had that explained to me one day. There was — family had a number of cats that had kittens — one of these cats had kittens, and one kitten had more fits than the others, and the rest of the cat's kittens died. But that one there that had more fits than the others, it lived, so that's the "survival of the fittest." So we got the thing figured out finally so it did make sense.

When anybody comes along and tells you that something exists without a basic design, that if somebody . . . "There's no pattern," he says, "there isn't any shape. Beauty is by accident. All things are just the combination of old forms, and nobody thought it up. Everything just sort of happened, and the reason life is on Earth is because there was a sea of ammonia, and it generated some H plus 6 O gel and this combined accidentally with a virus, and that made everybody virulent." And this conclusion has been reached so many times by men who should know better. It's been reached by men who wouldn't drive a car — who wouldn't actually drive a car with no gasoline in it. It's been reached by men who would be otherwise reasonable in their actions, and yet they get into a classroom and they go mad. They go mad. They say, "Ammonia and so on, and there's the virus, and it just all sprung up, and then there was 'spontaneous frogation' occurred all over the universe, and that's life. And if you don't think you're mud, we're going to fix your clock."

"Have you joined the Communist Party lately?" is the next line to that, by the way. They have to make people believe they're mud.

Basic design. A body would never have achieved anything even vaguely resembling beauty, or have any beautiful attribute — whether of a body of a butterfly or a human being — unless there was some intention toward beauty.

And I've never seen a beautiful impact. I've heard impacts described as a "beautiful impact" when struck by somebody like Joe Louis in the old days. But I have just never seen, really, what was actually a beautiful impact.

But I have seen some beautiful designs. So running along with all these other modifying factors, and actually prior to, senior to, the modifying factors, are design factors — intentional design factors. So we have all of life following along on this basis.

Now, what a person believes he can create is modified by impacts. Let's take a body: a body gets pretty slammed around. You start engaging in any of the indoor sports of Earth such as war, you start doing any of its parlor games such as Prohibition, you get a series of impacts of one kind or another which are none of them to the enhancement of beauty.

In fact I've never heard it said that anybody went through a war and became beautiful. Now, men have said many silly things, but they've never gotten that silly. And this deterioration of the design and a conviction — not just a feeling that, but a complete conviction — that he himself cannot or must not design beauty, is the sorrow of the havingness problem of the IV, V, VI and VII. That's what makes it bad. See, they can have or not have and so on, but could they shift the basic design? Well, they're convinced they can't shift the basic design. And this is how solidly that basic design has been pressed upon man. They don't think they could make a body more beautiful. They don't think they could make a beautiful body.

They think in terms of... You take some business executive — he thinks in terms of having a new letterhead, he doesn't reach for a pencil, ordinarily, and a crayon or a brush, and design himself a new letterhead. No sir, he sends for an artist. That's a specialized function. And if he — if you watched him very closely while he did this, he would heave a slight sigh. He has not lost anything, according to him, he just can't do it. See, that's because people wouldn't be pleased with the design which he designed. And all these things he's terribly convinced of.

Now, maybe this fellow has lost a lot of his looks, something like that. Well, the ability to create beauty and the ability to create, for our purposes, are the same statement. That's the same statement: the ability to create beauty and the ability to create.

If you make sex nasty enough, the whole race will degenerate aesthetically. Why? Because that's the communication system of more bodies for the future. See that? And there is essentially a creative function which is done by the GE. And if the GE is disabused of this, and he's restrained in all directions, why, it starts to look like Mr. Freud had a point.

It would be unfortunate for our race, however, if Mr. Freud did have the point on the subject which monitored our future behavior. He had a point about the GE. Everything he said is right — about the GE. We're not processing GEs. And it's an insufficiently high enough echelon to reach into any level of processing which will restore creative function.

Once you have restored the sexual creative function, by logic alone, it should follow that one's other capabilities should rise — see, by logic alone. It is so thoroughly believed that this takes place, that in more medieval times, a group known as the psychoanalysts would very often advise a female patient to go out and have promiscuous intercourse — this was routine.

Now, this doesn't follow, however, because they're not striking at basic creativeness. They're talking about duplication through a sexual communication line, and that's all very well, and once in a while somebody does get some spark of creativeness because of something there.

But I ran into a fellow one time that had met a beautiful girl and was terribly stimulated and satisfied sexually. And you know, he was a writer, and he wasn't doing a tap of work — not a tap! And he just had a wonderful time for himself for three or four months, until she ran off with the butcher or a millionaire or something, the way girls do around Greenwich Village. And he went into the complete doldrums and gave it all up for over a week and then got back on the job — was doing a good job after that.

And reversely — reversely, I've seen it work the other way around. Spotty, you see, unpredictable. So that we don't have duplication via the sexual line being the answer to this. But we do have creativeness. The reason — the main difference of this is, is the creation of the sexual sensation is not the creation of the sensation which we call beauty. It's a condensation of the sensation we call beauty. Sexual sensation is a condensation of beauty. Terrifically condensed.

Well, now, when it becomes abhorred, though, in a society, and when creativeness in general is frowned upon, it is quite normal and routine and usual to find on every hand that men's creative abilities, the creative abilities of women, have to a marked and large degree degenerated so they have no further belief in their own ability to make anything better aesthetically.

It does no good to tell such a person the bald truth of the matter. A GE can — that is, a body — can actually be patched up if you're very careful about it and so on. It can be patched up. It occasionally, if you were good enough and interested enough, you could actually remake some of its anchor points and redesign and change and get it into perfect static balance — oh, what job this is, by the way. The fellow that first designed these bodies, my hat is off to him. What a terrific job of superbalance and counterbalance and so forth.

And it is possible to return to them something vaguely resembling their native beauty or enhancement of that beauty. But let's take the body after it's gone up to a rather high point of no return (oh, let's say — well, let's say seventy, something like that, eighty, we're getting up there), when we start to work on a preclear. Nuhh. Boy, that's a real rough job. The capability of the preclear doesn't rise as it should, and they have different agreements as to how they should do this. And the way they should do this is just jettison this mock up and get another one, they think. And they're fighting right there on the agreement track with everything they try to do about the body.

But you take somebody who is thirty-five, forty, forty-five, somewhere in that bracket, if you work him real fast and so forth, why, you'll get him to put his body back together again pretty well and still function, still function real good.

But to change the aesthetic factor of a body is spotty in results and sometimes very unsatisfactory, because it takes the creative ability of the thetan.

Now, by the time you've pushed him up to a point where he can simply mock up a mock-up that everybody can see and walk around with it, by the time you've pushed him up to that point, what's the idea of repairing a GE? He only gets stuck when he gets a body that is well-recognized, see, and then he's stuck with an identity. He doesn't dare change it too much. If he changed it too much, nobody'd know what the hell it was all about. He might as well go get another body. There you got a problem on your hands. You'll run into that in anybody whose identity has become valuable, or he's trying to do something because of an identity. You get into trouble then. You try to get him to change his body very much and he won't. That's the good sense of the fact of recognition. He doesn't want the difference in recognition.

Might not have anything to do with him with — as far as attention was concerned, he just doesn't want to give a shift of identity which would be so marked and so pronounced, that one, it would defeat his own identification, and two, would impede his own existence. No, the thing for you to do, and the way you solve that problem, of course, when a fellow gets up there, is to chase him on out someplace — some other universe, some other state — get his attention concentrated in various directions, let him run a pretty mock-up someplace. Very soul-satisfying. See, that's real easy.

Let's get back to this creativeness and creative ability, and what it has to do with havingness. A person is only satisfied, really, with havingness which he can consider beautiful. But understand that a V, having lost his ability to create beauty, he feels, may very well lose something else: his ability to have beauty just as such. Desire it? Yes, he can do that somewhat secretly. But have it? Well, it's something he'd have to waste. And it's about the most important thing that you could waste on a case, oddly enough, to somebody who's having a terrific time with havingness.

Now, these very, very tiny little points. The very fact, you see — if he couldn't have beauty; this is the one thing he couldn't have — and you say, "Now look, we're going to exteriorize you and get you in good shape, and then you can patch yourself up," he can't have any point in it, you see, because he can't have beauty, see?

So there'd be no point in patching him up. But he's right along the groove and very responsive on this particular point. If you waste beauty in brackets, and if you place beauty into the scenery with such a person, you'll very often break him out of the effort band. It's real weird, it's very interesting. Particularly if you waste the ability to create beauty — waste the ability to create beauty and so forth.

Now, that's not a fast road toward exteriorization. But when a person, over and over on the first three steps, doesn't exteriorize, then there is something wrong with his havingness. And the first thing there is wrong with it is that it isn't beautiful, and he can't have beauty. That's usually the first thing that clues with an auditor.

There is a thing called "shame of beauty." At this level on Earth today, you'd hardly understand it. I mean, it's — why, we could say, "Shame of beauty, yes, I know, I think that's totally beautiful, it's . . ." But listen, there can be beauty to such a degree, that a feeling of tremendous shame sweeps over anyone beholding it. What's the shame, see? It's simply this: he realizes he is not that beautiful.

Now, a woman could be so sufficiently beautiful that she could walk through the worst den of thieves and amongst the most rowdy rabble on Earth with complete safety and command. It's pathetic, however, today to see some (quote) "beautiful woman" (unquote) being run by a thetan who can't have beauty. And this is so much the case, that it quite often happens that a beautiful woman is about as safe to have around as a couple of cobras, because this person can't have her own beauty.

That's what you'll run into in processing some very, very, very good-looking man or some tremendously beautiful woman — they can't have their beauty, so they turn themselves into kind of accident-prones or anything, you know? They're ashamed of their own beauty.

Now, we get with a V, the complete — they exteriorize easily, these beautiful people — but you get a V, VI, VII, it's very often this kind of a conflict with him: He doesn't want to know what he looks like. He feels he looks much worse than he is. His idea of his own appearance would rival anything put out by Cruikshank in many cases. He believes he's horrible! He really can't quite understand how people can look at him without commenting on it, and then it kind of makes him feel like they're somewhat nice because they don't. He doesn't see himself. He shut off his vision originally because of beauty, because of the desire to agree with beauty and not look at anything else.

And he, of course, started fighting ugliness. And blackness is the antithesis of beauty, and so we have blackness covering up beauty, and he uses — sees that if he fights ugliness, he eventually winds up with blackness. But he has long since departed from the concept of beauty. The V doesn't know how he looks. And he will exteriorize with effort. And the "hands on the shoulders" technique is your best method. He's going to do everything with effort.

There's why he has another body — the inflow, so forth. Also, he's got a body in reserve, probably less beautiful than the body he has. And the inflow — he's going to fight against that by having another body and so forth. So you ask him to do things with effort and he can do things with effort. But if you just ask him to do things by thinking about it, he knows that's impossible because he's thought at too many blocks of stone, and they didn't move. And he's thought at all sorts of things, and nothing happened. And so you ask him to think his way out of his head, and he'll just sit there and figure. That's all he can do. All right.

What is this, in essence, this method of exteriorization? It's picking up what is essentially wrong with the case. It will ordinarily be found the person who is very difficult to exteriorize has a highly aberrated idea of how he looks, and beauty is mainly what's wrong.

Now, I have to point that up — there can be other things wrong, you see, that are quite obvious — I mean, they become obvious on the E-Meter. He's so worried about his daughter, you know, and his whole goal of life is toward making his daughter succeed or something like that, you know. And you just can't get this guy squared away because he's hardly — his attention isn't on himself at all or where he is, this doesn't seem to make any difference, he's got too fixed an attention on something else. But that little factor of beauty might be one which would slip by you. It might slip by you because of some feeling of courtesy or discourtesy, or that it'd be impolite to run "wasting beauty" on someone. Well, believe me, it's not. They don't know how they look.

I have seen a rather good-looking young man, for instance, completely bog on this point. He wept. He knew he was one of the most horrible-looking beasts that ever lived; he was just utterly convinced of this. And there was nothing else he knew as well as that. And what do you know, he had three of the ugliest sisters you ever laid your eyes on, and they had just beaten it into him, day and night, how ugly he was and how beautiful they were. So he was all mixed up. I solved beauty with him, as far as that's concerned — just make him waste beauty, and have beauty, and waste things that created beauty, and waste machinery that created beauty, and waste things that unmock beauty, and all of a sudden he said, "Well, if I do look bad, it doesn't make any difference. Let's see."

And sometimes he'll get so curious as to how he looks that his inverse vector — that is to say, he comes when he should go — his inverse vector will not permit him to get out and take a look at himself. He is afraid of being confronted with Mr. Hyde and he's very startled, very often, to find out he's just another Jekyll. So it has a great deal to do with it — creativeness. In Theta Clearing, you're essentially creating a new situation for him — you're asking him to create continually. When he can't create, the trouble lies straight away with beauty.

This will first manifest itself as trouble on the second dynamic, and second, manifest itself — but much more importantly — on the subject of beauty and aesthetics themselves. And that you must rehabilitate with this case.