Want to talk to you about scales. The number of scales which have been developed in Dianetics and Scientology, if laid end to end, would certainly measure something.

And the funny part of it is, if you don't know something about them, your ability to predict the preclear is greatly lessened. If you do not know about scales you would not know then, actually, where your preclear was going, because your preclear goes on a predetermined pattern. And these patterns that we have predetermined are, of course, scales.

If your preclear is coming upscale, he will go through a certain series of phenomena. And these phenomena are all related one way or the other, and this material then gives you some sort of a clue as to what your preclear is doing or where he is now willing to go.

And the first and oldest of these scales is found in Dianetics: Modern Science of Mental Health and is simply a scale of survival. That is, in essence, merely a scale of continuing game — continuing game, that's all you would say. And an individual continues his game at various tone levels. The goal of the individual is to continue the game to infinity.

Any time you look around and you see a car, the basic goal of its designer — no matter how badly he designed it — was to have the car run as long as he could possibly make it run. Now, somebody comes along that doesn't like cars and changes that basic goal. But probably if we gave a car all the attention we should give it, it probably would run very close to forever.

There's only one difficulty about this forever and infinity and that is you have to go that long to find out. How would you know whether or not you were going to live forever? By living forever, of course. And in view of the fact that this is what you are trying to prove, it is no wonder that a continuing game goes along in this line.

Chaps come along every now and then, whether an Egyptian priest or who else, and sells us pie in the sky. And it generally has something to do with eternity. The entirety of Egypt had just one dream and that was eternity. Beautiful dream, but you have to be there at the end of infinity in order to discover whether or not you've made it. This shows some difficulty.

Now, this is the basic scale, just the graphing of the individual's hope in reaching eternity; that is the basic scale of life. Some individuals know they can't make it. Some go even less than that and know they haven't, although how they know this, one isn't sure. And one is certain, completely certain, that he is well on the way to attaining it. And another one, of course, knows that he is living all the way out. Of course these things are basically differences of consideration. But they graph against the continuing game of life, and that is all this eternity is.

It's an odd thing how people vary on this. Some chap comes along and he's perfectly willing to live to an eternity, but another one has had some bad accidents and so forth, and he's making darn sure that he doesn't, he thinks.

Of course, the joke on this scale is that a thetan can't do anything else. That is the trick. He can't do anything else. He is an eternal being and the whole universe — the universe is not a trap in which the thetan finds himself. This is not true. The universe is something the thetan is continuing all that long. And he will do anything to continue it, practically.

Interesting demonstration processes go on this. One of the first of these processes is — these are just demonstration processes you tell a preclear to get the idea of putting something in the future so it'll be there for him. And he's tremendously delighted with this process — very little workability beyond just the cognition that he knows he's going somewhere now.

The chap that isn't in present time simply found it too interesting yesterday and knew that he could not survive forward until today — yesterday was the thing — or knows that the future is so much better than the present that he is living in it. And you'll find your preclear, then, either way back in the past or way up in the future and very few preclears right in present time.

Let me call to your attention that a person's havingness when they are not in present time is very slight. In the future it consists of a hope. And in the past it consists of couple of tonsillectomies, you know, maybe a prefrontal lobotomy way in the backtrack just engrams.

And where you have a person holding on to other masses than MEST universe masses, you have somebody whose havingness is slight simply because he's out of present time. This individual is not willing to go along with the clickity-click, rat-a-tat-tat of the changing MEST universe. He is not in pace with it.

You'll find little children, by the way, very often become very impatient with their parents because their patience is tried continually. They point at the wall. The parents do not see the wall, they see the wall as it should be, as it was. You go around Grandpop and you tell Grandpop that that's a nice blue wall, and he's liable to tell you about how it was when he was a boy. And you go around and tell the lady of the house about that nice, big, beautiful, thick, heavy, massy wall, and she's going to tell you she's going to have it painted. This is simply a maddening thing; they never seem to look at present time. Therefore, their havingness is very poor.

Now, we get all the variations and scales and so forth out of this phenomena of hope for eternity. We get the beingness in present time: He knows that he'll reach it some way or another if he just sticks along with these walls as they go clickity-clack. And the other chap, why, he knows he didn't make it at all; he's way back in the past. And some other chap that knows he'd better not be in the past, that's too painful, so the best place to be is way up in the future.

And these various scales are no more and no less than reactions to various types of motion. And that's really all an auditor needs to know about the basic Tone Scale.

Now, out of this survival scale, we do get the Tone Scale which you find in Science of Survival. That Tone Scale of course has been expanded and has a subzero area, now. And it is quite remarkable, though, that for the most finite auditing purposes, that the original Science of Survival Tone Scale is quite adequate.

Now, I want to show you something about that Tone Scale. It is tolerance to motion, that is all that it is. It's the whole scale, from top to bottom, it's simply tolerance of motion. Individual's ability to tolerate motion places him at once on this Tone Scale and decides his emotional tone. Emotional tone is, of course, any emotion. And these emotions fit in a scale which is a gradient scale and it's quite exact.

If you were to run a preclear — an auditor, by the way, who doesn't know this isn't worth it; he will make blunders. He won't know whether the preclear is getting better or getting worse as he simply sits there and audits him. You should know this just at a glance.

Now, the auditor, for instance, who leaves an individual in boredom as the end of a process is not aware of the fact that above boredom is conservatism and above conservatism is enthusiasm. And there's where he ought to go, there's where he ought to go with the process.

So he finds a preclear getting bored with the process and he considers then that something is wrong with the process or something is wrong with the session. The preclear's interest is no longer great and therefore he should abandon the entirety of the process and change off to something else and so on.

Please recognize in this an obsession to interest people. That's all that is. An auditor who does that has a feeling that he just must interest the preclear. Well, all right. It's perfectly all right to interest people, perfectly all right to do this, there's nothing wrong with it, but he leaves the process not flat.

An optimum process would proceed — if the preclear were dead — in this way: You would have from body death up to apathy.

And from apathy we'd go up to grief.

And from grief we go to fear.

From fear to anger.

From anger to antagonism.

And from antagonism to boredom.

And boredom then would go upward toward conservatism.

And then from conservatism to enthusiasm.

And finally to serenity.

And this would be the top, top limit of the process, which is, by the way, more interesting to us today than it used to be since it is attainable now that we know about games, theory of, now that we know about some other points on scales. Also, scales make this attainable themselves. All right.

Now that is the basic Tone Scale. And if you do not know that scale by heart, and if you don't know how to use it and apply it, if you don't know where those emotions fit — those that I have just mentioned, one to the next — let me assure you, you're going to have difficulty somewhere in auditing.

You're going to get an apathy case. And the apathy case goes through the lower harmonics of apathy — you know, there's an angry apathy and so forth — but nevertheless the case is changing, changing but flips back to apathy, changes and flips back, evidently, to a higher level apathy and so on. They're all in apathy, but they are changing.

Why? Because the emotional tone exhibited by the case is, every now and then, altered. And eventually you get out of these vacillations around apathy and you get into an actual grief. And you — if you didn't know this, you'd say, "Lord, what have I done to this preclear? I made this preclear cry." The preclear up to this time was very peaceful. Let me assure you, an apathy case is very peaceful.

You know, you can always cure somebody of something like arthritis by thrusting them down into apathy? Do you know that that's possible? An arthritic is simply holding on. You throw him into apathy and he doesn't hold on any longer and you've cured him. Of what? You've also cured him of — well, you've cured him of arthritis and you've also cured him of living.

So, the auditor who didn't know that an apathetic attitude would be succeeded by an attitude of grief would think he had done something bad to the preclear. No. He's bringing the preclear uptone.

Now, very often a preclear is quieted out of grief by being consoled in some fashion and so forth. No, you audit them out of this, they are audited out of that manifestation. And what do you have in your hands then? You have somebody who is frightened. He says, "This is horrible."

Of course, if the auditor is dismayed himself at these various emotions, he is apt to act to turn them off suddenly. Grief: "Well, we can't have people crying, horrible thing to have people crying. Terrible thing to have people in fear. We mustn't have these things" and so on. And yet, the road through is the road out. And when a case starts uptone, you can expect some of these manifestations to turn on if you found the case in apathy on any given subject.

Now, you could regard the case as a whole or you could regard the case sectionally. You could regard the case as being apathetic on one subject or one dynamic. And here's where we get the dynamics entering in.

This person was in fine shape everywhere, except he was apathetic in the extreme on the third dynamic. He could not take care of groups of people. He was all right — second dynamic, he was a wow! As a first dynamic, he was just wonderful. He was out there writing hurrah letters to the United Nations all the time on the fourth dynamic. Animals — he never had a dog in his life that didn't jump through hoops at his slightest whisper. He's in wonderful shape on the subject of the physical universe, evidently, but somehow or another he's in apathy on groups.

Now, if we started to audit him on groups, he would go right up through these various tones until he reached a serenity or an action level on the subject of groups.

You'll discover that these things are just as true today as they were true the many years ago that they were written. I want to give you a very graphic example of motion in relationship to these things. All of these emotions are motion; that is really all there is to it. I mean, it's reaction to motion.

Now, the preclear becomes the motion. Do you see that now? He becomes the motion. And the motion, then, causes a thetan to respond. In other words, at certain vibrations a thetan responds with certain emotional reactions. Quite mechanically arranged, it is.

But, of course, these things are basically a consideration. But he has already agreed that certain motions produce certain emotions. And if this is the case, then when he gets into certain motions, then he produces these emotions. It's quite remarkable.

You at once can recognize this if you look at fear. How would you cause somebody to be afraid? What motion would you introduce? Well, abrupt surges toward him, something like this, could certainly produce an emotion of fear.

An emotion of apathy is just sort of a vibration all in one place. He's going someplace but he's not going anywhere.

If you want to turn on active apathy in a body — auditing a body is just a little different than auditing a preclear — but if you wanted to turn on the active emotion of apathy, you would just have the wall tell the preclear (this is just a test process), you'd have the wall tell the preclear that it was really moving. To him it is still, but it is moving. And between these two things we get a contradiction.

Now, you really — you got a much better level and better look at this if you realize that when you read a book it is talking about motion all the time and it's very, very quiet. There it sits. Paper, type — not moving — and it's "He rode over the hills and down into the dale and went up in an airplane and the rocket took off," you know? I mean, here's all this motion going on there. So the book is talking about motion. If you read enough books, you go into apathy. Anyway.

You want to know what this has to do with control. Well, we call 2.0, which is antagonism, the make-break point of a personality. A person who is chronically below 2.0 can be considered for our purposes to be in very bad shape indeed. He would answer up to many classifications, but no classification better than this particular Tone Scale.

Now, we take this person at apathy and we discover that motion goes through him. He stops no motion. At no time would you ever find this person stopping. If this person had, for instance, a car — was driving a car — and the car was traveling at twenty-five miles an hour and if it was heading straight for a brick wall, you would find this individual not even vaguely attempting to put on his brakes. He just wouldn't put on his brakes, that's all.

Now, motion would go through him at all times. He would never stop any motion. If you were to take his hand and you were to move his hand, he would leave his hand in the place you moved it to — just like that, without any reaction or effort at all — he would move his hand back. Now, his capability in moving that hand is really not in question, it's just whether or not he would do so.

You push a preclear's hand aside and it stays aside, you have a fair indication there that the preclear is actively in apathy. If you just came up to him — he's not in auditing, you understand, you're not running him in any process, he just walked into your office or the auditing room. You told him as he sat down there, "Just move your hand a little bit further back on the chair." And he would. And he'd just leave it there. Never occur to him to move that hand or question what you said. In other words, he wouldn't stop any motion. He's practically in an hypnotic trance. Now there's a chronic apathy case.

As we go upstairs, we find out that grief is a lower harmonic on hold. And grief holds. If a person were chronically in grief and we moved his hand, he would have a tendency for that hand to cling and then move and then cling again. Do you see this? He wouldn't, however, put his hand back in the position it was first in. See, he's holding on somewhat. There's a tiny bit of resistance in grief. It is much better than apathy.

But now as we go up to fear, we find we have another flow. And these, by the way, go in solids and flows; they're harmonics. And as we have fear there, we discover that a fear case, as we would move toward his hand to move it, he would move it. You understand? We just start to move his hand and he moves his hand. That is a fear reaction.

And as we go up to the next major point on this scale, we come to another hold: a person who is chronically in anger. You've seen them, they sometimes head up nations as dictators, they become generals. They are very easy people to spot in the society.

It very, very often — that some country or some organization will get hold of one of these chaps who is in chronic, psychotic 1.5 anger and they'll think he's a big man — he does, because they can't budge him. Therefore they can't have much of an effect on him, so he must therefore have an effect on them, and certainly enough he does — he kills everybody.

Now, we have this chap who is at 1.5 and this chap's hand, let us say, is on the edge of his chair, and you decide you're going to move his hand. So you move over to it and he is not going to move to meet your hand, but he will simply hold on tighter. And your effort to budge his hand is going, to meet with a signal failure. Do you see that?

Now we go up to our next one, we get antagonism. Now, the chap's hand, in antagonism, is quite interesting to watch. You start to move toward his hand to move it and he flicks at you to get you away. See, he comes toward you. So we have another flow which is the exact reverse of fear, the opposite direction.

Now, we come to the upper harmonic of apathy or anger — the upper harmonic here, it's quite interesting. Apathy doesn't stop anything, apathy is just there soggily. It is really a kind of a flow that is a dispersal that is a flow that isn't there. All right. But when we get up to boredom, we have something else which is in all directions but in no direction. All directions in conflict. Now, we'd start to move somebody's hand who was in boredom and he would become flippant concerning it. We'd start to move his hand and he would move his own hand before we touched his hand, in some indifferent manner. Do you see this? He would move, but it would be to contradict the fact that we were going to move him. But he would do it flippantly, see. He'd just sort of brush it all off. "Well, that's all right. Now I think that process is pretty well flat. Yes, I'm tired of it, as a matter of fact." See? That's the same thing in terms of motion.

Now as we go up to conservatism, we're into another hold category, not an idle category. But we're in a position there in conservatism when we start to move the fellow's hand and he looks where we're going to move it to, holds on, as long as he's cooperative.

We're just now for the first time with boredom, slightly, and with conservatism into a cooperative level. So he looks at where you're going to move his hand to and he decides that's safe, so he assists you. You'll find a little bit of his strength and effort is mixed up in this move at conservatism.

But enthusiasm is quite something else. "Oh, what do you want? Oh, you want to move my hand over here?" Bang. Terrific cooperation, more speed, is very capable of following direction or giving direction. "Oh, you want me to hit you in the jaw? Okay." Bang! Decision would come into it and so forth, but cooperation would be there too. It's quite interesting, quite amazing as we observe these various motions.

Of course, serenity would just sort of drift along. It is amazing how much apathy, though, passes for serenity.

Now, as we get a subjective look at this, we find out that apathy makes a fellow feel pretty sick. And there are sort of tastes and flavors and secondary considerations go with all these emotions. And an individual, as we go up the scale, is less and less influenced.

We get the idea of the motion influencing the thetan, and then the thetan eventually influencing the motion. So it tells us at once a very basic process regarding this particular scale and that would be simply to put any of these emotions into the wall until a person can manufacture it — not until it no longer worries him.

Now, get that as the place that sticks on boredom. We've done it until it no longer worries him. In other words, we didn't finish the process, we left him parked at boredom. So we would put it in the walls until he could put apathy into the walls with great enthusiasm. You get the idea? Because in handling emotions, they will also react on the emotional scale.

These points are quite interesting since they sort out behavior. And in Science of Survival, you'll find in its chart behavior sorted out. There's only one thing that goes wrong with that chart, is sometimes you don't believe it.

I worked the chart out mathematically many years ago and put it down and then didn't believe that was the way it was and I was its first victim. There was somebody at 1.1 just above fear, covert hostility — you see, there are some other little harmonics on the chart that I haven't mentioned because they're not terribly important, but covert hostility, well, that can get important. And it said right across there that the person would do so-and-so and so-and-so. And I said, "Well, of course, the person is a fairly nice person and naturally won't do those things." And the person did all of them, one right after the other. Almost ruined everything.

Now, I didn't believe it myself, so I can only expect that you can have the widest possible doubt with regard to this chart and so on, until you yourself see it in action. And you really ought to look at it in action. You ought to go down sometime and talk to a bank manager or something of the sort and find out where he is on the Tone Scale. It will very greatly amuse you. At each point on this scale there is a method of handling communications. There are many side columns that go along with this. Quite amazing that these are very accurate, very accurate.

If you had — if you were luckless enough to have a rather strong looking, rather powerful 1.5, anger, in your organization, you would find exactly what would happen; it would be on that chart. It would actually predict exactly what would happen in your organization. And the only mistake you will make is believing that it couldn't be that bad and that it won't happen, because I assure you that it will. Experience has proven this.

Our experience with scales is very great. Scales have played a very prominent part in developing processes and estimating where the preclear is going and what he's doing. And this most basic scale is still the most basic scale. And we have other scales, however, which are founded and developed from this first basic scale, which are also diagnostic.

Preclears do certain things under certain circumstances. If they're getting well, they follow one procedure; if they're getting worse, they follow quite another. And that's the most fundamental thing you should know about scales.