We will now take up R1-10. R1-10: Route 1-10, an exteriorization drill or process.

I want to talk to you now concerning the steps in Route 1, continuing with these steps on Route 1-8.

Route 1-10 is not solely confined to Route 1. You will find it also over in Route 2. This step is "Have preclear discover things he wouldn't mind occupying the same space with him." Now, that is the idea behind all havingness. You can only have something when you've got a universe or when you've got some space. And to get an individual over the idea of havingness, it's only necessary to ask him many, many times "What wouldn't you mind occupying your same space now? Give me something else that you wouldn't mind occupying your space." He'll tell you air, water, ideas. Anything he tells you, you don't care; you just want the question answered. "What wouldn't you mind occupying the same space with you?" And again, "What wouldn't you mind occupying the same space? What wouldn't you mind occupying the same space?" Now, this is not a short process. You can keep this process up with an individual for a couple of hours, always with benefit. It can be run on some-body inside or outside. When you run it on somebody who is exteriorized, he's liable to have the devil's own time trying to figure out how he could get some-thing to occupy the same space he's occupying, particularly if he's in good shape. But he's got to manage this. He's got to know what this is all about. Really, he will move around and occupy the same space as other objects for a while, and do all sorts of things. You're not interested too much in what he's doing, you just want to give him the process and get him finally into the idea that things can occupy the same space as a thetan.

Here we have, in exteriorization, the main difficulty on the part of an individual in perception. He believes that it is dangerous to look; this is his main reason for not seeing. He believes that it is dangerous to hear, which is his main reason for not hearing.

What you are knocking to pieces is the basic postulate which makes a universe possible, and you are knocking that postulate to pieces. And this is simply this: the basic postulate is — for any universe which has space and energy — "Two things cannot occupy the same space." Alfred Lord Korzybski did not invent this. It was invented about seventy-four trillion years ago for this universe. "Two things cannot occupy the same space." If you will study general semantics, you will discover that they teachthis and it makes madmen out of them. They teach you "Two things cannotoccupy the same space! Those two are not the same cigarette; they are twodifferent cigarettes, if only because they are not occupying the same space."Nah, booey. The space is a postulate. So if you postulate that they can'toccupy the same space, they can't. If you postulate they can, they can. It's just a matter of you making up your mind about it.

Actually, there is a slightly better reason than these two main reasons. The main reason is he's a problem to himself if he can't see, and he's a problem to himself if he can't hear, can't smell, and so forth. We learned that under two-way communication, didn't we?

So if we have somebody having difficulty with his language, difficulty with the universe around him, who is an avid student of general semantics — which is taught in every university in the land now, by the way ... They teach students that nobody really knows what anybody else is talking about, because every word means something different to everybody else.

Well, he turns off his perception and this makes a very, very nice problem. And under Route 1-8, however, we discover most thetans have gotten into a condition where they believe that it is now so dangerous that it has ceased to be any kind of a problem. It's just simply very, very dangerous to perceive anything.

Aha, I'm afraid that "coffee" means coffee. Of course, it can have associative reasonings to it. You could have an association with coffee, but you've still said "coffee." "Coffee," the fellow says, "plus my associations with coffee"; the other fellow says, "Coffee, plus my associations with coffee" — you're still talking about coffee.

And so this is simply a process which, when the individual is exteriorized, gets him to change his consideration.

The general semanticist is always thinking in terms of associative lines and masses and definitions and reasons why, you see — significance, significance, significance, significance.

You must realize that on somebody exteriorized all you have to do is ask him to change his consideration and he is then capable. He can change his consideration that he is capable; he can change his consideration that he isn't capable.

Now, I'm not tramping on general semantics. I'm glad general semantics was around. I studied it for ten minutes once, and under a very, very good teacher, Robert Heinlein. He told me all about general semantics, and I was very happy to learn about general semantics. Several general semanticists since have undertaken my education, and they have quit with horror because they get just up to this point — they are not physicists or they have never studied the physical universe — they get up to this point of they say, "Now, you understand that two things cannot possibly occupy the same space." Oh, I'm afraid that we're at a divergence right at this point. That's the way you make a universe solid. That's how these general semanticists get ridges around. That's why they get tongue-tied and go out of communication. They get this repostulated, repostulated, repostulated — that two things can't occupy the same space — and that makes an energy mass, that makes terminals, that makes all sorts of weird things, see?

Actually, aside from coaxing him to deal with energy masses and perceptions, the only process there is to a Clear is ask him to change his mind. That's all the process there is: he changes a consideration. We drag him out of the field of mechanics, in other words, and as soon as we've got him out of the field of mechanics, why, he processes simply by getting him to change his mind.

That gives you a universe. In addition to this fellow having a physical universe, you're asking him to build a universe again around himself, in his mind.

If a thetan exteriorized cannot change his mind, he is still very, very enmeshed in the whole theory of mechanics. And being enmeshed and immersed in mechanics, he feels that these mechanics are going to smite him one way or the other. The biggest deterrent to somebody getting into this state is fear of the environment, and the energy masses and spaces contained in it. That is the biggest deterrent to his changing his mind.

Words, to a general semanticist, become lumps of lead. Everything takes on a mass form. It naturally would, because that's how you make mass, isn't it? "Two things cannot occupy the same space," you say. Therefore, by postulate, that terminal is over there and this terminal is here. You have to first say, however, if you're going to get these terminals apart, "Two things can't occupy the same space." You have to say that, see; you have to postulate that. "These two things are apart and they cannot occupy each other's space." This will make them, each one of them, a unit object. We've got two unit objects now, and we've got individuation. See? We say these two things are entirely separate. Each one has a personality. Why? They've got to go on having a personality to the end of time. Why? Because they can't occupy the same space.

As an individual gets smaller and smaller and goes on down the dwindling spiral, he believes that exterior forces are more and more dangerous to him. Now, the saw which is inserted at this point is really more of a saw than an axiom: A man is as sane as he believes himself to be dangerous to his environment. See, that's a very low-level look, isn't it? But he is as sane as he believes himself dangerous to his environment. That's very true of man.

This is a very important thing to know in processing, because your fellow who is sitting there having a lot of difficulty — he is a thetan exteriorized, and he's got big masses of energy around him — there's only one common de-nominator to the things he's convinced of. Of course, he's convinced they're energy, convinced there's space and so forth, naturally, but much more important than that postulate is this basic consideration — this basic consideration: He considers that two things cannot occupy the same space.

So this is Dianetics, mainly, we're talking about when we say "man," "dangerous to his environment," and so forth. People come up through a tooth-and-claw strata before they get up into a sanity.

For instance, he does not believe that he and his wife could occupy the same space. She is an individual, he is an individual. Oh, wait a minute. You'd have to be way downstairs in kindergarten not to have gone in some-body else's head and pulled a couple of motor controls, one way or one time or another.

"All roads lead through force;" that is another saw. "All roads lead through force." Anybody who has seen the now-nonextant lecture charts of the Philadelphia sixty-four hours of lecture will recall that one of the last lecture charts there has a big "Force" inscribed in the middle of the chart. [See lecture chart in the Appendix of this volume.]

Sure, he as a thetan can occupy somebody else's space, but it's only by postulate that his body and his wife's body cannot occupy the same space; that's what makes them two different individuals. You break that postulate down and Lord knows what's going to happen. Actually, you get freedom, be-cause it's the basic restriction.

All aberration is, is restriction. And that is the fundamental common denominator of all restriction: Two things cannot occupy the same space.

And then low-level aspects of the Chart of Attitudes are below this huge word Force, and the high-level aspects of the Chart of Attitudes are above this word Force. And, let us say, Distrust is below Force, you see, and Trust is above Force. But to get from Distrust up to Trust, it is necessary to cross the bridge of Force. If there's any bridge involved here anywhere in Dianetics or Scientology it is a bridge called Force. An individual believes that forces are greater than him-self. He believes he himself cannot cope with the forces around him. And we discover that an individual is very prone to believe that all forces are greater than he is.

All right, how important is this? Why are we stressing it? Is it an important theory? No. I tell you, I have enough theories ... I have a file in here which is called "Old Cuffs," and there is enough theory and speculation and so forth on those — so much so that we decided to start to photostat them on the backs of the wasted pages of the PABs. You know, just have them shoot an "Old Cuff" at random.

Actually, he would never have to be afraid of force at all unless he him-self were being a mass of some sort. Force can only impinge itself upon mass of one kind or another. A thetan either mocks up a little piece of mass to receive sound waves, and so hear, or he is no mass at all and the sound wave goes straight through him. Well, he could do either one at will; so he could hear or not hear. There isn't any mechanical action, by the way, to hearing, really. One simply postulates that he hears and he hears; and he postulates he doesn't hear and he doesn't hear. That's about all there is to that.

Boy, is that going to take some of these boys who figure-figure out in the field and throw them for a loop, because some of these things are not sequitur to anything we're doing — you know, they're just suppositions and so forth.

But as long as he's down below Force, as long as he feels that he is op-pressed by the enormity of space, by the savageness of electrons battering him by explosions, and so on, as long as he feels that he can be injured by force of any character, why, you will find him below this level of Force on this chart. He believes all force is dangerous to him. He does not believe that he himself can emanate force which would be dangerous to anything or anybody else.

Theories: nobody will ever have to remedy my havingness in terms of theories. There's no scarcity of them. There are just billions of theories. That's the one thing I'm perfectly willing to agree on — that there could be more theories than there are coyotes. And that's a lot of theories. Any-how...

Now, the only reason a word or symbol has any effect on somebody is because he's below the band of Effort. Now, similarly, the common denominator of all people who are having any difficulty in life — similarly — that common denominator is inability to experience effort. In other words, they can't work, they can't play, they can't move and so on. They're afraid to experience effort.

When we have this postulate in the bank, a person who firmly believes it, cannot believe that he can exteriorize. Because if he believes two things cannot occupy the same space, then it becomes impossible for him to assume that he is one thing and the body is another thing. Now, do you follow me? So he will have to tell you, if he's sitting in a body, that he is a body. You got that?

In other words, force is outside someplace, threatening them. Now, the only reason a symbol has any effect upon an individual — for instance, the only reason you could criticize somebody and have him feel bad about it — is because your verbal criticism is associated by him with times when he has been hit, invalidated.

See, "Yeah, I'm right here! And two things can't occupy the same space, so I can't be occupying the same space as a body, can I?" That logical? Well, it sounds logical enough to him so he won't exteriorize. And this is also your common denominator of nonexteriorization.

Now, invalidation, criticism ... Criticism is the lowest level, and then we get outright, overt invalidation, and then tight above that we get this rather more understandable thing of the lightning bolt, see. And a fellow could only take criticism to heart if he were afraid of lightning bolts.

If you were to take R1-10, as a good process, how would you remedy his interiorization? You just keep asking him this question for hours and hours and hours and hours: "Give me some more things that could occupy the same space you're occupying. Some more things. Some more things. Some more things." And all of a sudden he gets the creepy notion — because it's just a postulate on the track, you see; it's just a consideration like "ice cream is good" or "ice cream is bad"; it's just the same order of magnitude — all of a sudden he gets the sneaky notion that "You know, I'm sitting here occupying the space something else is occupying. But then, of course, I am no mass at all. Well, I am mass, and I don't quite ... But there's something here about this." And the next thing you'll know, he'll be three feet back of his head looking at himself.

You see, he's got as criticism, actually, a symbol of force. If he's afraid of criticism, then basically he's afraid of force. Invalidation converts immediately, as you come upscale, into force. "Invalidation" means to be hit. But if you could impress somebody by invalidating him — telling him he really didn't think that, or he really didn't believe that, or something — it's because he's afraid of being hit. You see? And he associates the little criticism that you give him, or the contradiction that you give him, with force. He has been taught to avoid. And when even the symbol of force shows up (criticism), he then backs off. So he is below the Force band.

So as an example of the workability of this particular process, the hold-outs (which is to say, the few who would not exteriorize cleanly) in the Advanced Clinical Course in London are reported to have exteriorized.

He is actually in conjunction with a body which is extremely liable to wreckage by reason of force. He's extremely tender. A body goes two miles, three, four miles in the air, it starts to notice it very badly. If it went ten or twenty miles up in the air, it would probably die — I mean, it can't survive up there. If it went five miles in toward the core of earth ... That isn't very far, you know. If earth was reduced to the size of an apple, you wouldn't be able to find five miles thick with a microscope. And he goes down toward the center of earth just five miles, and it is much too warm and intolerable. The body is a frail mechanism mainly. And he is trying to protect this body.

All the holdouts — you know, I think that he had maybe three or four there that were just dead in their heads, right there at the last. He exteriorized this whole unit, by the way. And he got down to R2-22. That was the total processes used — all of R1 and R2-22. That exteriorized everybody in that unit, I think, in the first two weeks of its teaching.

And so, as he is protecting the body — he'll eventually start hiding the body, by the way — but if he is protecting the body, he is protecting it from what? He is protecting it from space, from force. You see? And a thetan gets himself associated with a body very thoroughly, and thereafter he becomes afraid of force because he knows the body can affect force.

Now, the holdouts, the people who were having difficulty, blew on this one: "Give me something you wouldn't mind occupying your same space. Give me something you wouldn't mind occupying your same space. Give me some-thing else that you wouldn't mind occupying your same space." See? And they finally blew out of their heads.

Nothing can affect a thetan. Remember this: Nothing possibly can affect a thetan. As a matter of fact, as ultimate effect he cannot be affected. As ultimate cause he actually cannot himself be an energy bolt; he can only say he is. And here we have cause and effect. And as far as a thetan is concerned or an awareness of awareness unit is concerned, he would be at either end of this line, and he would have to have some kind of an energy mass at both ends of the line in order to be cause and effect, you see. There'd have to be some energy in there someplace. Well, he'd have to be protecting or holding on to that energy. He would have had to have postulated that he was some section of this energy to be affected or, actually, to begin some type of cause.

It's obvious to an individual who is interiorized that he is his body, be-cause he knows two things cannot occupy the same space. That's the first thing you want to learn about that.

In order to be thorough cause, for instance, he could postulate a bolt of energy out in front of him. But he would have to postulate also that he was connected with that to even get the idea that he was being affected by it.

The other thing is, that the only reason the universe can stand out here and the terminals can interchange or anything else, is because the postulate is woven thoroughly into this universe and everyone is convinced of it, indeed — that two things can't occupy the same space.

One of the most difficult things a thetan faces is really trying to affect another thetan or to be an effect himself, or to actually overtly discover the cause of anything. You see, the cause, the real cause of anything, has no mass and so can't be located in space. All right.

Now, if it were just a theory, as I told you before, the devil with it. It's not a theory. It happens to have been something which was worked out on a theoretical basis along with eighty-nine other theories that sounded just as logical. But this one happened to work, and on research auditing demonstrated its workability. And in the hands of auditors ever since this was re-leased, this has been a very workable technique and has been responsible for many case recoveries — particularly recovery of the ability to be.

So this thetan must have postulated that he was something, that he's being something, before he can be the effect of force. Do you follow that now? Overt-motivator phenomena, all these other things, can only take place if the individual has postulated that he is something that can be the effect of force.

An individual can't be anything very cleanly if he believes he can't occupy the same space as something.

And so, one of the best ways I know of — if somebody has very poor perception — one of the most effective things that you can do with him to improve his perception is just ask him, "Now, look around you and find some-thing that it is safe for you to look at." "What is there in this room that's safe for you to look at?" you say to him.

Look, a thetan doesn't have any mass; he doesn't have any wavelength; he doesn't have any position unless he says he has. Well, if this is the case, and if he believed two things can't occupy the same space, then the only thing that he could do to be something, you see, would be in the same space as that something and consider himself absolutely nothing — without quality, personality or anything else.

Oh, and some of these thetans, they'll look and they'll look and they'll look and they'll look, and they'll finally opine that there probably is a dust particle under the couch that it would be really safe for them to look at. Ah, but that's an improvement. "Find something else that it would be safe for you to look at. Something else it would be safe for you to look at." And get an answer each time from him. "Something else it would be safe for you to look at. Something else it would be safe for you to look at." And do you know the environment becomes plainer and plainer?

So he would be something fixedly, wouldn't he? Boy, would he be obsessed. Once he was in this thing, whatever it was, being it — whether a bed-post or a president; whatever he was — he would certainly be that thing.

And now you could go out the same line, and you could say, "Give me something now which it would be safe for you to hear." And he'll get a condition or a concept at first: "Well, somebody could say 'Hello' to me, you know, or 'Good day' or 'How are you?' That would be safe to hear." He means the idea would be safe to pay some attention to.

Wouldn't he have an identity, though! He would be a symbol. The definition of a symbol is mass, meaning and mobility. Therefore, he would not be an orientation point. You have to be an orientation point in order to perceive. Just follow that through quickly and you'll see my point.

You want a beam of energy of something that it would be really safe to hear. But you just ask him this and he'll improve his consideration. The simple auditing command is "Give me something which would be safe for you to listen to." That's while he's exteriorized, you see.

All right, if this individual believes two things can't occupy the same space, and he is being something, then he won't be able to be anything else.

Now, you could run this process interiorized, too, you see. But it really is a Route 1 process, or exteriorized process. "Give me something that is safe for you to look at." Now, there's Straightwire questions which are used on an interiorized basis: "What wouldn't you mind looking at?" You see, that's the same sort of thing. "What wouldn't you mind listening to?" "What would listen to you?" "What wouldn't you mind looking at you?" Something on this order will pro-duce a considerable change on somebody whether he's inside or outside.

You hang a medal on him and tell him he's a hero, and he's it. You say to him, with some holy water, "Your name is John Jones," and, boy, he's it. See, he couldn't be "Bill Smith" suddenly.

But the basic question of R1-8 is: You tell him, "Now, look around. Now, what is it safe for you to look at in the environment, in your surroundings here?" And just get them to name item after item after item after item. "Now, what is it safe for you to listen to?" And if you wanted to go the rest of the way on perception, "What would it be safe for you to smell?" "What would it be safe for you to taste?" You see? And he gradually has to improve his consideration and he realizes that he can experience force — that there aren't forces immediately surrounding him here which are going to murder him, mow him down, blow him up.

And yet his whole survival depends upon his ability to assume a number of identities! His survival depends upon his versatility, not his fixed beingness. His survival depends upon, not his ability to just call himself by different names, but to be different attributes, because a man has to adjust the environment to him. And if he's going to adjust the environment to him he will have to be able to occupy certain parts of the environment and change them, hm?

A lot of people, the first moment they exteriorize, will hear the auditor's voice while exteriorized, and it will scare them half out of their wits. And they will go back inside — boom! — you see, and then you have to dig them out again. Hearing something outside is very startling to them. That's because you're asking them to take on more than they can.

Otherwise, he will stand there as a fixed mass, being adjusted all the time by the environment.

You've got to let a thetan learn that he can safely experience any force phenomena in this universe before he will cease to be trapped in the universe. As long as he is going to be afraid of force phenomena in this universe, he is going to be trapped in this universe. Do you follow me?

A rock is adjusted by the environment: The wind blows across it, erodes it; the rain washes on it; the birds chip pieces out of it; the earthquakes break it in half and the lightning pushes it into dust. That's adjusting to the environment.

The only way you make him trapped in anything is get him to be afraid of the force phenomena. The greatest thing a thetan is afraid of, of course, is unknowns. But that's also taken up in Route 2; he's afraid of not-knowing. But then afraid of not-knowing is the consideration back of the consideration of force.

Now, an individual who has the idea that two things can't occupy the same space, of course, the second he finds himself in a trap, is the trap — and you never saw a trap get out of a trap, did you? A thetan can get out of a trap, but a trap doesn't get out of a trap.

Okay. Now, do you understand this Route 1, part 8?

So he believes that he can't be things at will and independently, and change his beingness or grant beingness or receive beingness if he believes that two things cannot occupy the same space.

Good.

R1-10 is, then, an important process, is it not?

Don't forget that process. Some day you'll be up against it — you'll be up against it with some preclear. He won't exteriorize; he won't do something. Hammer and pound, hammer and pound: "What things wouldn't you mind occupying your space? Some more things you wouldn't mind occupying your space." Don't think you'll do it in five minutes, though. You won't. It will take a lot longer than that. It's a long process, not a short one. And when he's exteriorized, you ask him the same thing, and all of a sudden as a thetan he'll suddenly realize, "Hey! You know, I really can be something." Ah, this will be a wonderful sensation to him. Important process.

Okay.