All right. Now, let’s take up something, this afternoon lecture of January the 12th, 1954, let’s take up something which is very short, quick, sweet and to the point. Let’s take up that type of processing which frees up these stuck cases that can’t get out of their heads and get them on the road.

All right. Several processes can be used. Undoubtedly new, modern, better ones will be invented, but I’m going to give you the one which has been prying people out of their heads, not with great speed but with great certainty. And that is, putting postulates—and I better make a full statement of it: putting knowingness, beingness, lookingness, emotingness, effortingness, thinkingness, symbolizingness, eatingness and sexingness into real and mocked-up walls, spaces, times, people-repetitively, so as to get the full effect of duplication. And to make them put these things in as a self-determined action and pull them back as a self-determined action and to utilize brackets wherever possible. And that’s a full statement of the whole thing.

Now that process, in essence, is a very, very simple process. And you, as an auditor, may often find this process a boring process, but this has nothing to do with its effectiveness.

Now, I hate to condemn people who are nailed in their heads by saying that they’re this way or they’re that way or that they depend some other way. The point of the matter is, they can’t hold themselves stationary and push an object off of them. Obviously they can’t, because they don’t exteriorize.

Well now then, if you figure, on this crude basis, that a thetan is doing exactly what he wants to do or he is doing what he wanted to do, at least, one time or another, you have this case in your hands. He’s doing what he wants to do. In other words, he wants to stay in a head and whatever he’s doing, he’s probably getting paid for. So, if you figure out that somebody is stuck in his head, then he must want to be there (no matter how unreasonable this may seem), it must be that there are penalties if he gets out, according to him, and it also must be that he’s getting paid for staying in his head. Because the stuckest of these boys can be made sick and will, at that moment, move out. They shove off very sadly, [sniff] They don’t want to go.

Sometimes you move one out by being very tricky-you know, real clever-tin-cup them out, get them out with effort. Make them feel four effort points inside their body and then four points of their body where there is no effort and then four points of their body where there is some effort and then four points where there is no effort and then make them feel the effort at the back of their head. And then make them put (quote) “hands” (unquote) on their shoulders and stand there and look at themselves-you don’t tell them to look at themselves, you tell them to feel themselves-and they’ll get out. You can tin-cup them out very easily.

But you haven’t solved the basic problem. The basic problem is they have stuck in their heads and they want to be in their heads and there’s a penalty if they get out and they’re being paid to stay in. All right? All right.

This very clever auditing will find them back in again the next day. All right. So there’s tremendously clever methods which we can use to exteriorize people. I can exteriorize anybody without any trouble-anybody that’s stuck here-without any great trouble. But if I didn’t pursue it for a few days and use the process which I’m telling you about, they wouldn’t stay out, they’d go back in.

Now, as I say, you can take the stuckest fellow you ever saw and you can make his body sick so that he’s halfway convinced it’s just impossible and he’s going to kick the bucket, as a body anyway, so he might as well leave. And he will withdraw and go off and sit on a mountaintop someplace and feel sorry for himself. He may even withdraw in another body-you know, some kind of an energy mock-up automaticity-and he’ll go sit on a mountain someplace or sit on a bell buoy (as one of them did) and grieve quietly to himself about this. Then he’ll go out there and he’ll get interested and then come back and decide the body isn’t that sick and get back in it.

Or he’ll go outside and he’ll get stuck on some MEST and get frightened and go back in it. Sometimes when they automatically-1 mean, when they exteriorize themselves, they occasionally get stuck on MEST because they try to pull themselves off of it, like I was telling you this morning. It never occurs to them to say, “The MEST will now release,” with which, of course, it releases and they’re off of it.

This doesn’t occur to them. They keep pulling and they get panicky and they go back into the body again and they’re hard to get out afterwards. A person who’s exteriorized once, generally, has to have it-and goes back in-has to have it run as an automaticity because you’re just hitting the automaticity that moves him back in and it’ll run out. All right

But let’s get on to this other and we find out that the individual, if he got sick and thought he was going to die, would shove off. I know, because I artificially made a couple of these people very ill so that they would do just this, to find out whether or not this would take place. So they aren’t really stuck in their bodies. See, they aren’t really glued down, pinned down, nailed down, so forth, they can leave. But they must be paid to stay in, there must be penalties if they get out.

All right. Let’s take up the penalties if they get out. Somebody is liable to grab the mock-up. Other penalties: mock-ups are rather hard to get hold of. So this fellow has to be sold on the idea that he can’t create very well. He also is sold on the idea he’s liable to have things stolen from him. See that? And he’s lost a lot in his life. And just looking at it, it’s totally reasonable, like “Why did you go down to the store and get an ice-cream cone?” “Well, I went down to the store and got an ice-cream cone because I wanted an ice-cream cone.” Let’s just don’t sink any deeper into this exteriorization problem than that, because there are great liabilities in doing so. This fellow isn’t getting out of his body, because he doesn’t want to. But he feels that it would be much better for his body if he did get out of it and could patch it up, but he doesn’t want to leave the body anyhow. He has a much harder problem, by the way, in staying in than staying out. He’ll admit this, after a while, if he thinks it over. Because he isn’t touching the body anyplace, so it’s kind of difficult to stay in that exact piece of space the body is occupying.

Well, let’s not look, then, for deep significance about this guy who’s stuck in his head. He must have penalties if he gets out and he must have pay if he stays in. Well, let’s then solve penalties and pay, huh? And we find out that this pays off very heavily.

Now, the process which has been doing this is the formula which I just gave you. And it would run something like this:

“All right, put some fear into the forward wall of the room.”

I don’t ask you to do this process, I’ll just give it to you.

“Put some fear into the forward wall of the room.”

“Okay. Now put enough in there so that you can feel it back.” “And move it back at you. Not only put it in but move it back at you.”

You make them both do it, self-determined, you see-don’t just put it in and feel it, that’s wrong.

“Now, put it in and now move it-а wave of it back so that you can feel it.”

He has to do both of them.

And now, of course, “Put some fear in the forward wall of the room.” “And now decide when it’s going to come back and you’re going to feel it.” “Okay. Now feel it coming back at you.”

In other words, just as you do in Opening Procedure, you make him make up his mind. This little formula interweaves through all of these things because it solves postulates. All right.

Front wall of the room, the ceiling, back of the room, right side of the room, left side of the room and floor. And we just keep making him do this.

“Now let’s take the upper space of the room and let’s put fear in that.” “And the lower space of the room and put fear in that.” “Let’s take the space underneath the chair and put some fear in that.” “Now let’s make it come back at you.” “Now let’s take a small cube of space in the front of the building and put some fear in that.” “Now move the feeling of the fear back at you” and so on.

And we just keep this up, continually, because we’re trying to knock out his automatic emoting and sensation and working and thinking and symbolizing and eating and sexing machinery.

We’re just trying to knock this out enough so that he can gain back the power which he is now handing covertly to his automaticities-because he’ll get all that back, you see. See, he can do all these things. The fellow is tremendously able, actually. You keep looking at the preclear as somebody who’s disabled, he’s actually tremendously able. But he’s gotten into a state of unknowingness where he doesn’t know what he’s doing to him. And he hides all this from himself and he gets scrambled this way-but remember, he’s still doing these things!

All these preclears that look at you sadly and say, “I can’t do that,” posh-tosh. The fellow can eat an ice-cream soda, can’t he? And taste an ice-cream soda? Well, if he can eat and taste an ice-cream soda, damn it, he can mock-up an ice-cream soda. He could put the flavor into an ice-cream soda and he can feel it back and he can have the mass in his stomach. Well, this is a gorgeous piece of ability, believe me. Well, if he can go do that, he can do that. I mean, that’s all there is to it.

Now, you just start him putting the flavor of ice-cream sodas in the six walls of the room and, after a while, he can get better ice-cream soda than he could just get out of an ice-cream soda. But we’re not trying to establish a new automaticity, are we?

Now, we could do this in two ways. We could make him put things into walls and so forth and then forget he was doing it and bury it and get it all automatic and so forth so that he’ll always have it. Or we could just get him to do it till he demonstrated to himself he could do it and that he was doing it. That’s what we’re trying to do: he just can do it and is doing it himself. That’s as far as we want to go with that, because he’ll always be able to do it.

Now, the penalties for getting out, of course, are fear, loss, anxiety, ridicule, nothingness-there’s a lot of them-you know what they are.

And the reward for staying in is sexingness, eatingness, thinkingness (he thinks the body thinks for him, he sets it up so it’ll think for him) emotingness and, in symbols, identity-with an emphasis on the "I”. So he gets paid for staying in and he gets penalties for staying out.

Now you say, “Be three feet behind your head” and he just can’t quite-you see this on a paying basis. He just looks over this and he decides that this won’t pay him very well, he’s all right the way he is.

He sort of reminds you, to some degree, of the fellow who’s got ten cents and somebody puts down a million dollars in perfectly good silver coin a hundred feet from him and he has to leave that ten cents to go over and pick up at least one or a hundred or the whole million dollars and he just won’t drop that dime! Because he’s not sure that that million dollars is going to be there at the time he arrives and have him walk that hundred feet, do you see? So he doesn’t want to cross the bridge.

So you would, actually, have to pick up these million dollars and kind of start scattering them down the path toward him a little bit so that he could pick up a dollar instantaneously with his dropping the dime-and that’s the bridge.

Now, when he could do that, he’d say, “Well yeah, yeah, I can drop that dime.” But in view of his tremendous agreement and so forth, you’re actually going to get this guy noplace until you get him exteriorized. I swear you can audit him with steam shovels and you could pull him apart with wild horses and you could do all sorts of things to him and you actually wouldn’t change his survival rate very much, because the mock-up called the body is what is establishing his survival rate. And he’s perfectly willing to sit there and audit it out of existence, but he isn’t willing to leave it. See, he’ll audit it out of existence-he will, he’ll practically consume it. And yet, here we have the problem.

Now, what do we do with this fellow, then? We just run this formula which I gave you on him and we emphasize the penalty and the rewards. Well, what are some of the key ones? We’ve got that whole band there and you notice I put Beingness just below Knowingness on that band-it properly belongs there. (I’ve been omitting it mostly to stay consistent with earlier releases.) And so you can put anything of any one of these. But you know what an auditor does when he starts in to audit this? He skips the ones that ought to be audited on him. So I’m going to have to tell you one of them that you’d sure as hell better put in and that’s ridicule. Most auditors, if they didn’t have that driven home hard, would sit there and audit and omit it for months on end. It kind of doesn’t exist

People run around talking about having been betrayed-there’s a certain nobility in having been betrayed. It at least admits that you have an identity, but this is not true of ridicule. People pull all this stuff in on themselves because they want to be betrayed rather than ridiculed.

Now, what is the mechanical action of ridicule? It is having something pulled away from you and held away from you, that’s all. And that, actually, will engender the emotion “ridicule”-have something pulled away from you without your consent and held away from you.

Now, when this has been done to people quite a bit, they have a lot of trouble exteriorizing. Why? Because the auditor is trying to separate them and the body, in other words, pull something away from them and impose a little space. So otherwise-determined space or the imposition of space otherwise determined than by themselves becomes highly antipathetic to them. So ridicule is the most fearful of these and fear ranks next. When I say “ridicule,” I’m also saying you put “contempt” and any of the other synonyms for ridicule. But fear is next in line in importance. And you just plain better beat that one to death, that fear.

Now, those are the two most important penalties. The whole rank, you know, has some value, but those are quite important-important enough for the auditor ordinarily to miss them. So just set them up there as unmissable and you got it.

Now, let’s go into the next bracket, which is the reward. What do you suppose the reward is? The reward is taste (they think), smell and sex and respect.

There is an emotion called “offended deity” that almost anybody will fall for as you process them. Oh, that’s a gorgeous one. Offended deity and “offended deity as a thetan,” you see? People didn’t recognize that they were it. And next thing you know, why, they had to zap somebody to prove it. And the next thing you know, why, there they were in a body and the next thing you know, there they were guarding something.

“That’s mine,” they start out saying, you know. “That temple is mine.” Or “That wood is mine. Now, you come around here and you’re playing around with a deity. Oh, you don’t recognize that this wood has a god, huh? Oh? Rurrrh.”

And you know that almost anybody walking up and down the street suffers from that at the tiniest provocations. You know, an automobile passes too fast and roars loudly or something like that-offended deity. And of course, the fellow has it suppressed. He knows he’s not a god, he knows he hasn’t anything to protect, he knows he’s nobody. He has to know all this, otherwise he’s sure that he’ll get his ears knocked in. So we get offended deity, respect-that’s more or less in the same bracket-and sex and taste and smell. Also sound and also the ability to put out sound and pull in sound. And also love and “youse got it.”

Now, the others are important, of course, and you rank them up and down, you’ll find one preclear is more set on one thing than on another. But those are the important penalties and rewards for being inside a body.

The truth of the matter is, a fellow can manufacture all this stuff, he can manufacture it with considerable ease. So let’s not play too much pat-a-cake with our preclear when the preclear says-you say, “All right. Now put some fear in that wall.”

“Well, I’m not sure I’m doing it. And I don’t think I can do that anyway” and so forth.

Well, let’s just keep at it, keep at it, keep at it. Sometimes you’ll find out it’s possible for him to put fear in something he’s holding in his hands. Sometimes you can put fear of him or his fear of something else or the fear of a notebook for his knees or something close in-you know, like that, and it works better.

Okay. That’s the way you do-just round and round and round. But, by golly, don’t you forget spaces and times. “Now put fear in 1812.”

If that makes you feel blank, don’t wonder about it too much, huh? Time and havingness. So you’re actually stretching some havingness into the subject of time. And when you start putting some havingness in terms of Einotingness and Effortingness and so forth into times . .. “Now let’s get an arduous 1732. Now let’s get a thinkingness in 2008.”

The preclear is going to ask you, “How do you do this?” You say, “I don’t know. How are you doing it?” He’ll tell you.

Every once in a while, he’ll find out that the past is just to the left of him and the future is just slightly to the right of him. The future, of course, is to the right of people because they read in that direction. The future of any book is to the right and below. And they get the idea the future is over in that direction.

You ask somebody who’s exteriorized, by the way, to “be the past, present and future,” he’ll be locales around his body for a litde while and then all of a sudden say, “Hey, wait a minute-wait-wait-wait-wait-that’s not right.” He’ll say, “Let’s see, now, where is 1832?” “Well,” he’ll say, "I know where 1832 was, it was just over Pennsylvania. You know. You know. Well, that’s a direction from here, but it isn’t there now.”

“Well,” you say, “what are you going to do about it?”

And he says, "Well, I’ll mock it up or something.”

You say, “Well, put some fear in it.”

Well, he’ll put some fear in something. And more doggone data and knowingness will turn out into his lap on the subject of time without you explaining anything, which is why I’m not explaining it to you. But don’t neglect it. It’s very educational, I assure you. It will turn up your knowingness no end.

All right. Now what preclear do you use this on? Oh, you think it’s just an interiorized preclear, huh? Well, this is one of the best exercises that you can possibly do to stabilize a guy as a Theta Clear and is the stabilizing exercise of a Theta Clear. And until you’ve beaten that one into a fine-feathered froth, why, you haven’t done much with your preclear. So inside or outside, you’ve got to do this before you consider this case a Theta Clear and before you consider that the case will be stably exteriorized. Otherwise, he’s liable to be out and in and out and in and out and in, because there’s penalties for being out and there’s rewards for being in.

And the only penalties, actually, for being out are the penalties of loss. And the only penalties of being in, of course, are the penalties of not having something that’s out. But if a fellow doesn’t like space, why, he’s very happy, you see, to be away from space which is in. No space in a head-he knows that-solid ivory or something. Actually, that’s all there is in a head, is space.

Okay. What is our drill, then, in terms of agreement with the MEST universe? And how do we get over this factor? And every time you’re having trouble with a case, you better sure ask yourself, “Now, how do we get over this factor of agreement with the MEST universe on this technique we’re using?” See that? How do we get over this factor? You must recognize any technique’s possession of and agreement with the MEST universe.

Well, that’s no reason to choose the MEST universe out as your randomity. You just want to get up to a point where you can make a better universe or more MEST universe or something of the sort. But the MEST universe isn’t your randomity just because you don’t want agreement with it. You don’t want agreement or disagreement-you want to have it or not have it at will. Well, that certainly means that it better not worry you too much.

But let’s look over this problem of agreement with the MEST universe. Now, if we just put these into the exact walls and barriers and floors and ceilings and spaces which actually existed, why, this would be an agreement with the MEST universe of stopping perception, wouldn’t it? So his perception is not likely to increase on the drill if we keep agreeing with the exactly arranged, laid out plan which he’s operating on automatically.

So let’s do this: Let’s have walls out further and in closer. And let’s have spaces where the walls are and buildings where other buildings are and streets going where other streets don’t go and let’s put it in other people’s universes.

He says, “How do you do that?”

And you say, “I don’t know. Pick out a few. Now put it in the walls in somebody else’s universe.”

“How do I do that?” he says.

He’ll try to scout this too, he’ll try to get away from it and get rid of it quickly, like “Well, we’ll only run other people’s universes here for a minute or so. Yeah, I’ve now put it in the walls in somebody else’s universe.” He has not.

You say, “How many walls were there? You put it in all those walls, huh? You just filled all the walls of that other person’s universe with fear now? Okay. Take it all out of them and put it in one wall at a time now.” Because this is a dodge and guys will dodge harder on this than anything else.

Now, I hate to have to tell you this, but at the moment this is your background music on processing. And I’ve waited this long to give it to you for one excellent reason, is I’ve given it to a couple of other groups. I gave one group very late and they didn’t take too much advantage of it and I gave the other group very, very early and they found this was so hot that they kind of didn’t bother to get very hot on anything else until they really had a brace put on them. So we’ve got this at the end of a lot of theory, rather than at the beginning, because this is the easiest thing in the world.

Naturally, a guy stays in for sexual sensation, for good tastes, for mass, for food, sensation of various kinds and he isn’t going to get out if he thinks that means abandoning all sensations. He’ll only get out when he realizes that he can make them, he can make them wherever he is. And if he can make them wherever he is, why, why worry? So he stops worrying. You give him an abundance of sensation, an abundance of thinkingness and that sort of thing.

By the time you have finished this, he should be able to take a mock-up of, or an actual ashtray, and have it think out a weighty problem, step by step, and have it actually give him an answer a couple of minutes later without his paying much further attention to it. You should have him, in other words, set up anything as a thinking machine. And this will get him over thinking he has to have his brains in order to figure things out for him, because that’s his main trouble.

But in essence, the body is a communication machine. And communication, in essence, Ю is all these things I have named, they’re its component parts. Knowingness, beingness, lookingness, emotingness, effortingness, thinkingness, symbolizingness, eatingness, sexingness. These things are sensation if you put all particles in the effortingness band. So, we have a picture of communication so that you’re remedying communication all the time you’re remedying this.

Now, you’ll find out very often that you start out a case and you tell him to put some fear in the wall and he’ll put some fear in the opposite wall or something like that. I mean, he just ducks back from any contact with MEST to a remarkable degree. And he puts some fear in something, he gets it full in the face himself.

All right, how do we put one of these things in brackets? Well, that’s easy. You just have somebody else putting fear in the wall and you feeling it. Putting fear in the wall and them feeling it back. And then have them putting fear in the wall for somebody else than you. And you putting fear in the wall for somebody else. And you work that quite a little bit, by the way, more than you would think.

And they say, “Well, where is this other person and where do we put the other person to have him put fear in the wall?” (I’ve had that asked me two or three times by strange preclears.)

And you say, “Well, where do you think he belongs?”

“Oh, he’s brave, the son of a bitch.”

“Well, who do you mean?”

“Oh, my grandfather, of course, he’s over there. He’s sitting in the chair just now.”You’ll find out some of the most remarkable things will suddenly start popping up when you start running this in brackets.

Now, there is background music and this, of course, has a position in your 8-C. But let’s not consider it just as a position in 8-C. This is what you do to get out of trouble.

Now, when you put Symbolizingness in the walls, you do it in this fashion: have the walls identify him. Because you see that’s the big reward of being in-he has an identity. Well, he’s been naming things for years and years and years-he’s gone on naming things, naming things, indicating things, recognizing things, identifying things and nothing, nothing in terms of MEST has ever identified him, so you have a tendency there to get a stuck flow and a scarcity of identification.

Well now, that’s the technique and this technique is so basic it doesn’t even have a name-this is Scientology, you might say. You make the able more able. Okay, the guy can taste an ice-cream soda. Okay, let’s make him create one and taste it. That’s how far you’re going up.

But right now, when we’re talking about Theta Clearing, a person had better adequately be able to put sexual sensation in the walls.

Now, there’s some interesting little bric-a-brac turns up on this and one of them is - let’s see, what is it? There are several combinations of emotions which produce other emotions-it’s like mixing paint. Well, I tell you, a few of them to try out: put triumph and apathy together in something. And of course, that’s both ends of the wrong kind of a communication line, which is your overt act-motivator sequence. And you put in pain and love and you’ll get sexual sensation.

Now, somebody says, “I can’t get sexual sensation,” now, here’s how you approach a gradient scale: put frigidity in the walls. You know, he can’t get sexual sensation right off the bat. All right, let’s put frigidity and other light forms of sexual sensation and you’ll have that nailed down. Okay.

When a fellow first starts to do it, he thinks he’s draining his own bank in order to do it and he gets rather upset about it and so on. You just keep him doing it and he’ll all of a sudden recognize, “Heck, nobody had this much in storage!” So you do it by volume.

Now, don’t forget the “no-nesses” of all these things. Put “no ridicule” in that space. When you first get an inverted case, you start putting no ridicule in that space and he gets ridicule. Just the thought of ridicule gives him ridicule, in other words, his machine is out of control. So you have him put no ridicule and get ridicule and no ridicule and get ridicule and no ridicule and get ridicule. Now put some no ridicule in and he will be able, by then, to get no ridicule in the wall.

You see, this fellow is associating so closely that every time he thinks of something he gets it. That’s why I was showing you the facsimile machine, is so you’d understand the automaticity of somatics and you’d understand the automaticity of a lot of these things. And here the mere suggestion of something will set one of these machines off in many cases. So the fellow says “no ridicule” and he gets his ridicule machine.

Once in a while, you’ll run this sort of thing out of a case: Well, he got to this new area and, there, all they were using was facsimiles, so he had to pick up some facsimiles there and use them (that’s what they used to remember with) and that’s what they did there. But he got to this other area and they weren’t doing that, they were doing something else and so on. Customs change from place to place about how one goes about the business of living and procuring and all that sort of thing.

You’ll get some interesting reactions on this. What did he have to do? He meant what he had to do was set up some new automaticity in order to agree with that culture and agree with the other culture. Now, these sit there as sleepers, these automaticities-they’re abandoned, you see. He no longer feeds them power particularly, till all of a sudden he feeds one power and then you get some interesting result.

You get into eatingness. And I’ll be a son of a gun if this character-all he can think about is eating people. Well, this isnt anything peculiar, it’s just that while he was in space opera, he used to go down to the market after he’d get in from a long run, borrow some dough from one of his shipmates and go over to the slave market and buy four or five girls and take them up to a hotel room and eat them. Women are very leery about this, this one gets kicked in every once in a while. If you guys don’t believe this, start snarling at a girl sometime like a lion or something, as though you were about to eat her.

Now, of course the most savory parts of a guy or a girl, of course, is the thyroid and the glands which are in either side of the abdomen and those are generally picked out first while the person is alive. In other words, [laughter] there’s a lot of-there’s, what you might call a considerable amount of sensation on the track. This society ought to be ashamed of itself, other societies live rather high.

But you’ll kick in these weird automaticities, so expect anything, really, from the preclear.

All right.