Thank you.

How are you making out today?

Audience: (various responses)

I understand that it's with great anxiety that you're getting off of SCS. "Is it flat? Is it flat?"

Male voice: Yes.

"It's flat now, isn't it? Heh-heh! Heh-heh! Flat!"

Well, today we are going to take up the procedure on which you will be operating, and I will give you a rapid rundown of this procedure. And this will be the first time that a lecture has been made on this particular procedure.

Now, it makes you believe that this is very new material. But it's actually not new, new material at all. What's new is going to be your understanding of it. And I'm afraid that's going to be brand-new here and there, mostly because of this: There's a new curve on this material; it has a new direction, it has a new goal. And that actually reevaluates all the material right from scratch. It's the 19th ACC Intensive Procedure.

We have a great deal of background on this procedure. Now, nearly every ACC that has been run has been run to some degree on experimental processes. Nearly every one. I don't know of one that hasn't. Somewhere along the line we did some experimentation during the ACC. And that is not the case in this ACC.

This is the first ACC which is going to go for broke. In other words, we're doing processes which we know all about; there isn't a single question mark anywhere along the line. There are some problems with regard to this Intensive Procedure, but these problems are of the nature of investigating the true nature of man. They are answered, to a marked degree, simply by what the preclear cognites on. So it isn't the procedure itself that is in question.

Now, much of this is old. There isn't any part of this that hasn't been vigorously and rigorously run at one time or another in the HGC and certainly it's been run by your Instructors, it's been run by various experimental auditors here and there, until there's a terrific amount of material here. Now, it's not true that one auditor has run this over and over and over himself, all by himself, many, many times as a rote activity. But all of its processes have been run. You understand that? This is the first time these processes have been assembled into this particular regimen. But the processes themselves are terrifically well-tested and the results of each one of them are unassailable. They are rather fantastic.

I found out, by the way, the other day, quite by accident that I had audited somebody myself for about thirty-two hours, and I was tremendously amazed, yesterday, to find out I had made a Clear. We hadn't been investigating this at all, and this person required about two weeks to settle in to a digestion of what had happened. In other words, this person had not been aware of it or had spoken of it nor had I been aware of it particularly, but about two weeks after the fact, this person all of a sudden starts running around acting like a Clear, see?

Now, we've never discussed this thing — this person and myself — but this person's starting to give me the lowdown on things. And it's quite amusing — this person is starting to talk out of Scientology 8-8008. "Why don't people simply postulate what they want? I don't understand this," this person said yesterday.

Now, that, of course, is an upper-scale symptom of Clear. So this procedure here is getting results that haven't been gotten before on a more or less routine basis. That makes about six that have been turned out here just in recent weeks.

Now, the end goal of this procedure, then, is the state of Clear. And that is not the state of Operating Thetan. Please, please, please spring these things apart, huh? Let's not — let's not go space opera, let's not do a defense department all-out on this thing and expect that just because we've cleared somebody, why, instantly the electric lights won't work in his vicinity or something of the sort. Let's not look for outrageous phenomena, because the Clear is understandable within the range of human phenomena. In other words, any human being could understand a Clear. You get that?

Well, that's not true of an Operating Thetan. An Operating Thetan would throw a human being into a state of terror, to say the least. The one thing a human being is afraid of is something like an Operating Thetan. Practically every prevention that has been taken by religion on any other activity for the last two or three thousand years at least has been to make sure that no Operating Thetans could operate. Probably the entirety of the popularity of the Roman Catholic Church — small church, Johnny-come-lately sort of church, small outfit — was the answer to a thetan in good shape. This is true, and I'm not just giving a joke. If you look over the literature of the Middle Ages, you will find out that it is totally devoted to how nicely Catholicism overcomes all thetan qualities and manifestations. It's devoted, right along the line.

The Inquisition was simply an anxiety state that the church got into, and the Inquisition itself was simply an answer to this problem of "What do we do about a thetan in good condition?" One of the things they did in the Inquisition when they burned somebody was to pack the person's throat and chest area with ice, so that the exteriorization of the thetan during the burning at the stake would be delayed as long as possible, thus giving him the idea that he couldn't get out.

The degradation of a thetan. An organization, then, totally devoted to the salvage of the human soul is found to exist solely on the expertness that it suppressed one. Now, I'm not being facetious here, what I'm saying is actually — it's not just one of Ron's cracks; it happens to be true.

So, the human being — when a thetan gets down as low as a human being, he ceases to be able to understand or be able to cope with anything vaguely resembling an Operating Thetan. Now, that range, then, is not one that you can broadly talk about. A Clear can understand one. And one of the benefits of Clear is that no state of terror conies about at the thought of somebody prowling around without a head. Now, that's probably its most interesting benefit.

Now, when I'm talking to you about these states of Clear and Operating Thetan, that sort of thing, I'm actually talking to you about very high-power material that man has been sweating over and slaving toward and abusing himself most remarkably, about here, for a number of generations, to say the least. Twenty-five thousand years is probably a more exact period. He's been articulating these problems since the earliest days of the witch doctor, one way or the other. And he hasn't been able to cope with them. In Africa, right at this moment, in — well, particularly the Belgian Congo, someplace like that — you will find that nearly all tribal customs are leveled at the solution of problems regarding the human spirit. Now, religion has been having a wonderful time trying to handle problems with regard to the human spirit — having a wonderful time trying to handle this. They finally got the final answer as I said just a moment ago, and that is you simply suppressed all spirits to a point where they wouldn't notice. And you had it answered.

Now, these are not brutal words; I'm just saying the material that I'm taking up here and the state that we're trying to attain is not new or startling to man. It has been a primary concern of man for many thousands of years.

Now, our answer is different than the answer which the Western Church assumed, but not too much different from that which the Eastern philosophies assumed. Long before us, somebody said suppressing everybody so they can all live really isn't the best answer. And Gautama Buddha said that in about 625 b.c., and worked along that line. He expertly saw that if you suppressed everybody, you wouldn't have anybody left — a point which other people seem to have overlooked. Now, everybody doesn't have to be low-toned in order to live.

Now, do you see that as a specialized philosophy? You see that as a specialized philosophy? Well, as — this is based on the fact that man is basically evil, and I think the writings of Plato, if you look into them a little more carefully than most philosophic students have, will reveal to you a general opinion just before Christianity that man was basically evil and basically bad. And maybe he was going through some band on the Tone Scale that was evil or bad, but he didn't look very good to his fellow man, and as a result, this whole idea of suppression became rampant, and everybody started to work on it as a total theory.

Now, this is not merely an historical footnote to this procedure. I'm telling you this for this reason, is there isn't anyone here who hasn't been raised in the philosophy, knowingly or unknowingly to some degree, that the best answer is the suppression of the human spirit, don't you see? This is the prevailing philosophy for the last two thousand years. You haven't liked it particularly, or you wouldn't be here, but some of that is on automatic. You understand that? Some of that has been left on automatic. And as a result, an auditor occasionally makes a blunder which isn't a blunder. You see this? He's coming along fine. Clearly and analytically he's going to make somebody better, but right about the point where he would make him better, something happens and he, to be technical, louses up the case.

Now, how does this happen? Why does this happen? That's because of this philosophy I have just been talking about, the philosophy, and it is as merely — please look upon it as merely a specialized philosophy, it hasn't any real, any more reality than any other thing, it's just a bunch of considerations — that the way to get along is to have everybody in bad shape. "If everyone is weak, then we're all set. If everyone is totally degraded, we're all set." You get the idea, which stems from the idea that man is basically evil and, therefore, we have to have all men weak in order to have a civilization.

Well, a weak civilization based on that philosophy tends to succumb rather easily, and can be eaten up by somebody who has got a rather depraved viewpoint of some kind or another, so of course, the philosophy has been kicked along by all those who wish to make slaves out of everybody else. But in view of the fact that the making of slaves then brings about the dramatization of making slaves, we get into one of these vicious spirals without a bottom. And we get slavery being dramatized and so on, and nobody ever gets off the back of anybody's neck.

Well, I am not saying that this has anything to do with your motives at all because you wouldn't be here. I am merely remarking the fact that we have had training in this society at this time that we have to do certain ornery, mean and vicious things to people in order to get along. Now, the frailty of that philosophy will become manifest to you as you go along. And right now I insult you by even inferring that you don't already know this. I'm just pushing this home and giving you some of its source. This is where this came from — the idea of everybody weak, you see?

Now, as soon as you get a preclear into pretty good condition he becomes ethical, which he never was before probably. If you're really successful with somebody, why, he starts to behave much more decently than before, don't you see? And if you were unsuccessful he starts to behave rather badly. If you didn't do anything for him or if you messed him up a little bit here and there, why, he became less ethical and his behavior less acceptable. The other philosophy, of course, which opposes "man is evil," is that man is totally and only good. And this is folly, too, because naturally a man can be evil, otherwise he never would have had such a thing as a Spanish Inquisition. See, he can behave in an evil fashion. All right.

Now, if he can behave in an evil fashion and if he can behave in a good fashion, what is he? Well, he is what he is. But he only reacts badly and antisocially when he believes that he is surrounded by evil and when he believes that he cannot handle or control evil. And then he is reduced to dramatizing this thing called evil; thus, he behaves badly.

Now, his state can be improved more easily than it can be reduced, which is one of the beautiful things that has come up in Scientology. It's one of the more gorgeous things that we have found out. It's lovely. I mean, it's just accidental. I mean, we couldn't have asked for it to be better, but it's no fault of ours. And that is that you can improve an IQ much more easily than you can worsen one.

If you just turn loose somebody on a preclear and let him use a psychoanalytic brand of physiological hocus-pocus — you know, like they teach in the universities — you don't get any change. I mean, you can work at it — you can work at it. You can tell a man that it all stems from the fact that original sin — I think original sin, isn't that the basis of psychoanalysis, original sin? Religious philosophy, psychoanalysis. That it's because his little sister was tampered with when she was two that he is now in this psychotic state and so forth. All of this nonsense, this evaluative hocus-pocus, so forth, actually doesn't much depress anybody. It will, however, take a case which is on the edge anyhow and ready to go off, and it can tip him off rather nicely if he's very close to being tipped off, but it doesn't have enough power to, by itself, tip him off. Do you understand that, see? To have made him better is so easy that it's a wonder nobody tried it. Now if somebody had tried it, they would have found out something quite remarkable: that it's very easy to make somebody better and it's difficult to make him worse.

You'll learn that very, very well in — if you don't know it to some degree already, you'll learn it in running this Intensive Procedure.

As long as you audit, then, straight at the goal of improving him toward Operating Thetan, you arrive at Clear. And the definition of Operating Thetan, well-worded or not, but understandable, is: an Operating Thetan can be at willing and knowing cause over life, matter, energy, space and time. Now, you audit toward that goal, cause over these things, and you get what we've had before in all this: you get his self-determined action, the preclear has to do it himself. You get all these various odds and ends that we have been finding piecemeal and stressing for years, and they all sum up into this other thing, which is just the goal of Operating Thetan.

Now, you're going toward the goal of Operating Thetan, and you don't have to make one. In other words, it's not necessary for you to arrive at all to make a Clear. Because it's not a final state. It is simply a little byroad on the way toward one, and that's very satisfactory, too. Because finishing a case and ending a case is too synonymous in this society at this time with evil. So you are auditing straightly toward this high-flung, unimaginably tall, never-before-seen goal called an Operating Thetan. In other words, it's a hypothetical point. Now, the mathematician in several mathematics does this trick: proceeds toward an ultimate or an absolute in order to obtain a finite.

Well, don't think you're doing anything else here. You're doing this same thing. You're proceeding toward an absolute. Now, someone comes along and tries to tell you that you are trying to produce an absolute in producing a Clear, why, laugh at him. That isn't the case at all. The absolute which you have to try to produce in order to get a Clear is Operating Thetan, which is one of the — one of the weirder things. A Clear happens en route to this unimaginably high absolute.

If that is the case, then what is the goal you will attain? Well, it's very simple, and this procedure is devoted to attaining that immediately. But if the same procedure were carried forward longer, you would attain Operating Thetan, theoretically. You see, you wouldn't have to use any other procedure to attain Operating Thetan.

Now, Clear is a more subjective version than Operating Thetan. I told you that there were four universes, or four areas of interest with which a person must become familiar, and those were the thetan, the mind (the mental image picture and so forth), the body (bodies and so forth), and the material universe itself. There were these four things. And there weren't any more than these four things, because if you took the thetan and blew him up to a total, which would be Operating Thetan, you would have God, so you have the eighth dynamic, don't you see?

So we haven't excluded anything. If we take body here, we might as well have the bodies of dogs as the bodies of people, you see? As a matter of fact, the psychologist would much rather. And over here we have the mest universe. Well, that's you might say, the agreed-upon universe, and if it was some other universe than this universe, we were still in the class of universes, don't you see — the inspected, agreed-upon universe seen by more than one person. Now, all we're trying to attain here in the state of Clear is a very finite version of this. A thetan — the person himself, you see — not in control of all thetans everywhere, but just slightly in control of himself so that he's not totally dependent in all directions. And this universe called the mind — we're talking about his mind, you see; we're talking about his own mind. We're not talking about all minds, don't you see? This actually makes an auditor a higher state than Clear because an auditor controls other minds, don't you see?

And over here, bodies — we're not interested in his wife's body, or the body of his pet or something like this — we're simply interested in his body. See, we're only interested in one body and we're only interested in this one universe — you see, this thing that we're sitting in and around and that surrounds us and that's baffling the Atomic Energy Commission right now, how to get rid of it.

Now, here then — here then we have this state of Clear looking straight at the person himself, not to make him a god or to make him a peer over all other thetans. We're just looking at himself, you see? His mind, his body and the universe in which he finds himself. So the state of Clear is a singularity of each one of these four universes. You're just dealing with one thetan, one mind, one body and one universe. Got it?

Well, naturally if you audit toward all thetans, all minds, you see, all bodies and all universes, you can't help but sooner or later shake out one body, one mind . . . You see? It's very easy. The tougher trick is from Clear on. But you're already intellectually at a more advanced state than Clear in one sphere. You're controlling other minds. It's quite interesting.

I've often known this, you know — just sort of known it like you kind of know things — that being an auditor was a higher state than many states we are trying to attain in processing. I've known this, you see, but I've never before been able to state it.

Knowing something, you know, and being able to state it to yourself is one thing, and knowing something and being able to state it to yourself and tell somebody else about it — boy, we've really walked up into the stars, now. There's a big jump between those two things. You'll find that all the time; it's very interesting. You try to give somebody a piece of Scientology, and he says to you, "Oh yes," he said, "I knew that all the time," or "That is true, isn't it?" The goop! He never was able to articulate it, state it and he didn't know it. But you articulated it and he could then articulate it and he suddenly understood it and he gets this odd phenomenon of " I knew it all the time," don't you see? You've had that experience very often.

As a matter of fact, you'll have people go away because they knew it all the time. It's very amusing: sometime you've worked out something or you've been doing something that was quite expert with people, and you've just got this squared away and you're doing it very well. And you tell somebody what you're doing and this person pops up and says, "Oh, I've been doing that for years." You know that? That's a real cute one. Well, of course, I've had to work out a horrible rebuttal to that. I'll tell you what the reverse gambit is when they put one out like that — there's a very interesting one: make him explain what he has been doing for years. He can't tell you. Well, this is very interesting.

Now, let's get into this Intensive Procedure step by step. Now, we know where we're going. We're going toward a potential cause, willing and knowing, over all life — this is the absolute — all energy, all matter, all space, all time, you see? You're going toward a total absolute, and we attain willing and knowing cause over self, a thetan; mind, his own; body, his own; universe, the one he is in. All right.

And the first way we handle the case is to invite him into a state known as communication. There will be people that you will not invite into the state of communication without immediately and directly processing them, so the processing comes before the communication. You have somebody lying unconscious, you can use hand pressures and talk to him on a process, and after a while, why, he'll start to communicate with you — you get hand pressures back again and so forth. But the first state we can say in CCH 0 is a state of communication. Now, there is, then, a step below CCH 0, and that would be any process which invited or brought about a communication.

Now, we are too prone to assume that verbalizing is communicating. Just because a person can verbalize back and forth is really no reason they are communicating. So here we find the auditor's biggest stumbling block and the blunder he most commonly makes. He believes that the preclear knows he is there because the preclear is talking to him. This is an unreasonable assumption. Just because the person is there, sitting there in the chair, talking, is no reason he knows you're there.

All right, now, if we're going to an awareness of one thetan, one mind, one body and one universe, if we're going toward that state, it is very interesting to enter the problem on making him aware of another being, until we realize, as I told you earlier, that he is flinching from the existence of other beings, minds, universes to such a degree that he must deny himself and his own. So, the first step he must take is to unflinch. Now, we're not asking him to know us thoroughly. We're just asking him not to flinch any longer because we're there. Therefore we have to handle this fellow smoothly, we have to give him a familiarity of our presence. And he will then go into communication with us on a very specialized basis. He is not actually, as you suppose, becoming aware of another universe, another mind or another person. He actually isn't doing this. You are not asking him to become totally aware of you. All you're asking him to do is unflinch because you're there.

Now, that's a little different, because unless he ceases to flinch he won't find out much about himself. We discover this odd phenomenon that unless a person finds the auditor, he then is not under control. Part of the whole scheme of control, part of the whole scheme of control includes knowing the source of control. Now, if he knows the auditor, then being audited cannot even vaguely damage him, because he's a willing and knowing effect of a known source. And that's not aberrative.

It's when he falls out of communication, feels he doesn't know the auditor, he feels he doesn't know what the auditor is doing and what the motives of the auditor are that he then feels he can be damaged by an auditor, don't you see? We're not trying to get him to know the auditor, know the auditor's universe, know the auditor's thoughts and convictions. That isn't what we're trying to do at all. All we're trying to do is to get him to unflinch because the auditor is there. In other words, find the auditor, and after that he will accept the auditor's control.

If you take the bulk of preclears who have just been audited and never trained, you will find out that they have a rather deified idea of an auditor. They have just simply been audited, they have not been trained or anything of this sort. They do not consider themselves in that same class at all and they tend to slightly deify the auditor. They do not conceive that they have confronted another run-of-the-mill universe, don't you see? They save their own face and they excuse the fact that they have followed some orders by setting up an idol, you get this? Well, auditing amongst us Scientologists becomes tough to the degree that we know we aren't. Therefore, in class auditing we have to overcome this point. It's rather easy to do.

People often say it is much easier to audit somebody on the street than to audit a Scientologist. That's because Scientologists have tough cases. No, I'll clue you: They don't have tough cases. Their cases are actually better than the people on the street, but they don't deify you. They consider you another being just like they are. Therefore, you usually proceed without altitude. This — now, you can always make up for altitude with perfection of technique and action and procedure, don't you see? And I'm afraid that's what you're going to have to do here.

You just be three times as good as was expected and you've got altitude. It's the altitude of skill; that is the only respected altitude that there would be in this particular Unit.

Now, we have to present, then, this thing called communication. We have to accomplish communication. And if communication is accomplished, auditing then proceeds. Well, in view of the fact that you're not going to be able to communicate from a Svengali standpoint to your fellow classmate, you will really have to establish communication and no fake.

Therefore I expect to hear, as we go along, this charming question, "What have I done wrong?" much more often than you would ordinarily use it as an auditor in your general auditing. "What have I done wrong?" And we will assume, whether it is correct or not, in this intensive as it goes forward, that when havingness goes down, the auditor got lost. When the preclear's havingness went down, the auditor got himself lost to the preclear, and it's the auditor's fault. See, we will assume that automatically. The preclear dopes off — inevitable on some of these processes — but if he dopes off hopelessly and goes completely out of reach, we will consider, then, the auditor was responsible for it. That he did something that caused the preclear to believe that the auditor was against him. See, he did something wrong.

Now, what is a wrongness in auditing? It's what the preclear thinks is wrong. Bad and good, good and evil, saintliness and devilishness alike are all considerations, and the preclear makes the consideration that you have done something wrong, brother, you have done something wrong — in his mind and his universe. So we're not going to argue with him on this point. But this is the only thing that he ever assumes. Now, whether he knows it very alertly or not is beside the point, but this is the one thing he assumes just before his havingness drops.

Havingness drops into restlessness or unconsciousness. Person becomes restless or a person becomes unconscious. Those are the two simple manifestations of a drop of havingness.

And we're going to assume that people's havingness drops when he loses his auditor. And we're going to consider that he lost his auditor because he considered the auditor did something wrong. Isn't that arbitrary of us? I think it's downright arbitrary of us. Happens to be absolutely true, nevertheless arbitrary, because that is the point of view that the session will be monitored on. In other words, that it's the auditor's fault always.

That's a funny thing for me to stress that at all, but do you know we actually had a student here not too many eons ago who blew a session because the preclear wasn't acting right and argued with all the Instructors and said, "Well, preclears aren't supposed to act that way." A remarkable understanding of preclears. Hope that person never really gets hold of a hot preclear.

We're going to assume, then, that drops of havingness are manifested by restlessness and unconsciousness. Not necessarily true; true most of the time, you see, but we're going to assume that it's totally true. See, unconsciousness, dopiness, dragginess, disinterest and that sort of thing is a drop of havingness, and that the auditor did something which the preclear considered was wrong. Got that? And that restlessness and so forth stems same way.

So, I want to hear this alertness on your part first for this dopiness and restlessness and out-of-sessionness, see. I want you to be alert for that, and when it occurs I want to hear this "What did I do wrong?" Now, that's not included in this procedure.

You see why that is? That is to maintain this thing called communication. And we don't have any altitude, so we must substitute total communication for it. Got that? I know we don't have any altitude because nobody in the class has been telling people they're the best auditor in the United States. That's always present when we have a really good auditor.

You know, I'm privately amazed at the fact that there are two or three auditors around who have terrific public repute just because they say they're good auditors. I have nothing to back it up. Most of the good auditors around simply do a competent job. Some of them also mention it. But — there's nothing wrong with mentioning it, but I do know of some cases where people go around saying they're terrific auditors and they've just done terrific things, you know, and this is all they ever say. And they never have done any of these things, but people believe them. It's rather fabulous. That should tell you not to become reticent about saying it; it just should tell you to put your sign out and tell people how good you are more often. That's all.

Communication. And the total of CCH 0 is devoted just to that. Read it off your sheet here. One: CCH 0, the first step. Get the following agreements that there is an auditor, an auditing room, preclear, the session is starting and will end at a certain time, the preclear has one or more goals for the session. The basic operation there is communication. And if the basic operation is communication, these are the things most intimate to the session and so you communicate about those things. Have you got this? See, these are quite therapeutic points, all of them. They're right close in to the heart of auditing, but we want communication on these things. We don't want a definite settlement about them that will last for all time. We want them to be talkable — talk-aboutable. You got that?

Now, the one point that should or could be in there, of course, is help. The clearing of help. This is terribly important in many respects only from a basis of communication. Now, now understand this: if a preclear can talk about each one of these things — auditor, auditing room, preclear, the session starting, it'll end, the preclear has a goal and help — you see, if a person can — will talk about each one of these things, he is very auditable. Do you get this? So you don't have to settle anything in CCH 0 except PT problem, which follows this, and I'll discuss in a moment. You see this? That if he can converse on each one of these points, he can converse. Do you see that? And if he can't converse on two or more of these points, nyaah.

Now, it's outside what we're going to do in this class, but I would be prone to drop to CCH 1, which is, by the way, below this procedure that we're talking about here. "Give me that hand," something like this. Let's overwhelmp him. Let's snow him under. Let's get him grooved. Because if he can't talk, for instance, about help without frothing or going totally silent or something like this, if he can't talk about the existence of an auditor, you see, this tells you at once that he's badly out of communication. That is why we bring up these points, not to clear them.

This is, then, diagnostic. Is he auditable? Can he talk about these things, one after the other? Well, if he can freely talk about them, you got it made. You'll have no trouble running control on this preclear or anything else. But if he can't talk about more — about these things, one or more of them: auditor, auditing room, the preclear; that he's there to be audited, you know, and that a session is going to start and end, and that the — that there's such a thing as a goal in the session, that people do help people, and help is slightly possible — if one or more of these things cannot be talked about, that's the rocky road, the rocky road that confronts you right there.

And it doesn't mean that you would do anything else in this session here. It merely means you would have to be much more careful about control, you'd have to be much more careful about communication, and you would know that if you had the profile of this preclear he would be pretty well on the bottom where "unhappy," "dispersed" and other things are on an APA. He hasn't found an auditor. An auditor isn't there. If he can't talk about these things, he then is way out of communication, because these are the things he should be communicating about if he is there being audited.

Now, the present time problem is something that we take up all by itself, but in this procedure if there's no blip on the E-Meter, we skip it. If there's a slight blip on the E-Meter, we skip it. And if there's a severe blip on the E-Meter, we use this process until the meter is null: "What part of that problem could you be responsible for?" In other words, we locate the problem. He said, "Yes, I'm having a terrible lot of difficulty. The house burned down last night, and I haven't had any breakfast," or something like that. He seems to be quite disturbed about some nonessential.

And auditors quite generally — quite generally say, "Well, that wouldn't be a problem to me," so they don't audit it. Or the fellow says, "Well, my wife left me last night," they get no blip on the E-Meter, the auditor says, "That would be a hell of a problem to me," and audits it. Do you see that?

Well, auditor adjudication — the dickens with it. Just let the E-Meter drop, and if it doesn't drop, why, it isn't a problem. It doesn't matter what it is, see. The fellow says, "I lost my job this afternoon," there's no drop on the E-Meter, you say, "That's fine" and go on and audit him. You get the idea?

Now, why do we use "What part of that problem could you be responsible for?" Why do we use that? It chews up havingness, it's a very limited process. It's just because we're trying to get rid of one problem, we want to get rid of it fast, and that's a fast way to get rid of it. " Invent a problem of comparable magnitude" precludes that the person can invent a problem, and you might have to go into that and straighten that all out, and we're not interested in doing that, so we just say, "What part of that could you be responsible for?" This is a terrifically workable process. You just run it on the problem, which is bad; you just ask him to run a subjective look at it, which is bad, but it is only bad if it reduces his havingness. And this will run briefly enough, we trust, that it won't reduce his havingness or that you will be so skillful and so good as an auditor that his havingness would not reduce no matter what you ran on him. Do I make that very plain? All right.

Then we go to this next condition, which is that we're not going to run any Locational. Well, why aren't we going to run any Locational? Well, you people have been located to death, anyhow, but just in a general state of affairs, why should we run Locational? Locational is itself — it is a process all by itself, simply spotting things and so on — and a lot of you are so habituated in its use that you will probably slip into it and use it regardless anyhow. And we're asking you not to use it because it becomes an allness in itself and is a sufficiently long, lengthy and involved process — it's apparently a very simple process but actually it's the longest, lengthiest and most involved process there is. And we're not going to get up anybody here running Locational hour after hour after hour after hour when we're supposed to be clearing people. Because Locational won't clear anybody. See that? It's a therapeutic process. It's perfectly fine, but you can get started with it and never finish it.

If you start a somatic with Locational Processing, you know, you've had it, you've got to go on and flatten it. Well, we're just not going to take that chance — the devil with it. No Locational. We'll use Connectedness instead, which is later on, here.

The second stage of this Clear Procedure here is SCS, and that is old Start-C-S, and we run that until the pc is under the auditor's control. And we do that to improve the pc's control of the body to some degree but actually simply to get the pc under control.

Now, let me tell you, if you think that the process is going to get the pc under control and that you haven't got anything to do with it, the moment you start running another process he isn't under control, is he? Follow that? If you depend on the process to control the preclear, the moment you run some other process, that process is no longer controlling him. Do I make my point there? The process is no longer controlling him. So therefore he'd be out of control, wouldn't he? So, you'll just have to face it, these control steps and the Connectedness steps are totally based on the fact that you are going to control the preclear. Do I make that terribly plain? The process assists you, but the end product is his discovery that you are and can control him. Do you see that? You're not just sitting there to flatten this.

Now, these processes — SCS, and number three is Connectedness — and these two processes are themselves tremendously therapeutic. And if you ran them for a long time, you would come up with somebody in much better shape. They're not being used here from a therapeutic viewpoint. We don't care what they do to his profile or his IQ. You will learn before this class is over that you are handling something which is a fast rocket, not to the moon, but to the far galaxy. See, you're handling down here under Creative Processing the hottest stuff that we have ever had. And there's no reason to fool around with a kid's toy train when we're about to shoot the next galaxy. Do you understand?

So that SCS and Connectedness are beautiful. Well, you could run seventy-five hours of Connectedness in some form or another — Trio or any of these things — you could run this for seventy-five hours on somebody, he wouldn't be late for work anymore, his health would probably be in good shape. I mean, he'd feel fine, he'd be able to chew along in life and so forth, and this is fine. But look, that's seventy-five hours. Wow, what we can get done in seventy-five hours right now. See, just because you've got processes which are terrific, wonderful and so forth is no reason you should use them at this stage, because we've got a better process. Now, you're going to have to understand that it's a better process, much better process, before you'll totally believe that, so you just take it on my say-so and then look it over. I don't ask you to make up your minds now.

Now, SCS and Connectedness, then, are simply devoted to control of the preclear. The commands which are used there are the same commands as in

Clear Procedure or on our manual on control, and those are the same commands — nothing new, different about them. And Connectedness is "You get the idea of making (that object selected at random) connect with you." Now, this is actually Control Connectedness, and is a form of Locational, but is quite different than the Locational because it demands that the preclear be, thoughtwise, at cause. You see, Locational just leaves this to chance, and you're demanding that the preclear be at cause in order to run this version of Connectedness. You understand that? All right.

And then we get to the fourth stage of this particular process and we get a Remedy of Havingness of whatever was cluttering up the field with terminals in the same condition as the pc's field. What do we mean by field? We mean that thing which the person sees when he closes his eyes. If he says "nothing" have him look again; he'll find something. And if that is chronic and if he cannot see a picture, you have him fix it up and you remedy his havingness — pardon me, you repair his havingness with that which is cluttering up the field.

In other words he sees nothing but masses of red, and that's all he can see. You say, "Can you get a picture?"

And he says, "No, I can't get a picture."

You say, "All right, mock up a red terminal in that red field and shove it into the body." Got that?

If he sees nothing but blackness, he can't get a picture; if he sees nothing but blackness, "Mock up a black terminal, shove it into the body." He sees nothing but pink skyrockets with green tails, you understand? You have him mock up some related terminal to that and shove it into the body. Doesn't matter what it is. You just make him Q-and-A with the bank until you get off that automaticity. And then you sail immediately into Creative Processing.

Now, we don't know what success you will have doing these particular processes. We haven't a clue what success you'll have in cleaning up some of the fields, except that we can do it. And we don't find it very difficult; but we are totally prepared for other people to find it difficult. But the rest of it depends on whether or not you clean up the field. Now, there are guys around that say, "Well, my field is always black, and I can't have anything but a black field, so therefore the rest of the steps do not apply to me." I'm afraid there's always something that can be done about it.

And now we get into, straightly, the Creative Processes, which are basically most germane to Step 6. And these are meter processes, and we run "Mock up (something the person can mock up) and keep it from going away." And we do that on six sides of the body until it's null again on the meter. In other words, we find a null object, like an apple; we have him mock up the apple and keep it from going away time after time after time. We use different areas of the space around him in which to do this. And time after time after time until it is null again on the meter. And then we have him mock up something else which is null and have him keep that from going away. The only thing we want to be sure of is did he keep it from going away? Did he do it? Did he keep it from going away? We want to be a little bit sure of that, but we still don't nag the preclear about it.

And we have that flat on six different null objects, we then have him have six different null objects and have him hold them still. And when we've got that flat, we have six different null objects . . . And, by the way, this can be run this way: You have an apple, a this, a that, a something or the other, and you can take the same series — and you better had, by the way — take the same series, six (the apple, so forth) and so forth, hold it still; then the apple and all the rest of them, make it more solid. You get the idea? But they're different objects, one from the next, you see? And we have him run that whole series and then we get six brand-new objects and we establish them one at a time. We don't all establish a list of six and then run it. We establish one object on Keep it From Going Away, we get six nulls and we do this all over again. We get six, the same six, we're going to hold them still and then the same six one after the other, we're going to flatten Make It More Solid. We just keep doing this. The horrible part of it is, if you went on and did this and did this and did this, you would have an Operating Thetan. We're only asking you to do it until a state of Clear has been attained.

That is the Intensive Procedure, and actually all of the auditing, basic auditing rationale behind it, and I have merely laid this out today because you are on it now. This is not a drill, this is not a drill; this is the real thing. So, let's roll it, and I hope you have a good idea of it now.

Okay?

Audience: Okay.

Thank you.