[Plaintext version 1.1, May 17, 1998]
DIANETICS 55!
by L. RON HUBBARD
PUBLICATIONS ORGANIZATION
UNITED STATES
Published by
The Church of Scientology of California
Publications Organization
2723 West Temple Street
Los Angeles, California 90026
Scientology is an applied religious philosophy
Dianetics $r and Scientology $r are registered names.
The Church of Scientology of California is a non profit organization.
Copyright $c 1955, 1961, 1968, 1971, 1973
by L. Ron Hubbard
ALL RIGHTS RESERVED
Tenth Edition, July 1974
REPRINTED DECEMBER 1975
REPRINTED MARCH 1976
REPRINTED AUGUST 1976
No part of this book may be reproduced or utilized in any form or
by any means, electronic or mechanical, including photocopying,
recording or by any information storage and retrieval system,
without permission in writing from the publisher.
A Dianetics $r Publication
Dianetics is the trademark of
L. Ron Hubbard in respect of
his published works.
ISBN 0-88404-003-8
Printed in the United States of America
CONTENTS
PAGE
FOREWORD vii
CHAPTER
I DIANETICS 1
II THE FUNDAMENTALS OF LIFE 9
III THE AWARENESS OF AWARENESS UNIT 19
IV ACCENT ON ABILITY 37
V The AUDITOR'S CODE 51
VI TRAPPED 59
VII COMMUNICATION 71
VIII THE APPLICATION OF COMMUNICATION 85
IX TWO-WAY COMMUNICATION 93
X COMMUNICATION LAG 101
XI PAN-DETERMINISM 113
XII THE SIX BASIC PROCESSES 125
XIII THE PROCESSING OF COMMUNICATION 145
XIV THE ONE-SHOT CLEAR 155
XV ARC PROCESSING 161
XVI EXTERIORIZATION 167
GLOSSARY 171
Important Note
In studying Dianetics and Scientology be very, very certain you
never go past a word you do not fully understand.
The only reason a person gives up a study or becomes confused
or unable to learn is that he or she has gone past a word or
phrase that was not understood.
Trying to read past a misunderstood word results in mental
"fogginess" and difficulty in comprehending the passages which
follow. If you find yourself experiencing this, return to the last
portion you understood easily, locate the misunderstood word
and get it defined correctly -- and then go on.
Most of the terms used in this book are defined as they occur.
For additional definitions see the Glossary starting on page 171.
FOREWORD
SECRET! Secrets, secrets SECRETS! Ah, the endless quest,
the far, far search, the codes, the vias, the symbols, the
complications, the compilations, the mathematicity and
abstractacity of secrets, secrets, secrets.
And truth. TRUTH! From Keats to Johnny Jones, we all have
traffic with the truth, truth, TRUTH! The professors have a truth,
the religionists have a truth, the stars and almost anything but
government have a truth, truth, TRUTH.
Knowledge! Endeared as a precious torch, abhorred as a
neurotic's nightmare, it is all knowledge, knowledge,
Knowledge! You get diplomas for it and buy books full of it, you
perish for the lack of it or triumph in the absence of it, but
whatever it might be, knowledge is precious, dangerous,
valueless and horrible and craved.
And what is knowledge? And what is the SECRET? and what
is TRUTH?
Pontius Pilate asked the question when he washed his hands.
Alexander executed messengers when the Truth was unpalatable.
The Chaldean priest corralled a bit of truth and ruled Chaldea
into yesterday and Babylon into dust motes. And rulers and men,
scholars and generals have condemned
viii
with it, dedicated their lives to it, fought for it and denied it
and -- have never defined it.
What is TRUTH? What is KNOWLEDGE? What is the SECRET? Are they
inventions from a shaman's dream? Are they connected with science?
Do they belong to philosophy? What are they, whence do they come?
Do they exist? Are they owned? Have they ever been written or
spoken or guessed? And would one go mad if he knew them?
Dianetics moved into the world on May 9, 1950, with the
publication of a book, DIANETICS: THE MODERN SCIENCE OF MENTAL
HEALTH. It moved with violence although its message was peace. A
half a million Americans read it, many, many of these acted upon
it and are still acting upon it, and every year it sells still
more copies -- more copies than the average "best seller."
Dianetics was an adventure into the dark realms of the secret to
accumulate knowledge and to establish the truth. Until Dianetics
these commodities have been owned by philosophy of either the
esoteric or the monotony schools or had been used by the
charlatan -- with or without surplice -- to lure and ensnare.
Dianetics moved into a Dark Age of Reason where only a
physical universe fact was given credence. When Dianetics was
born every free thinker Man had known had long since been
burned or poisoned or dust-binned into the curriculums of
"universities." It was an age where renown awaited only the
manufacturer -- not the inventor -- of the new can opener, where
sanity was adjusted with electrodes and philosophy was made
with Univacs. Knowledge and the SECRET being the total
assets of vested interest, Dianetics was hit with
ix
violence from many quarters. Medicine, entirely cognizant that it
could not cure nor even alleviate the majority of Man's ills, yet
like a prima donna who can but croak yet resists the incoming
next act, bluntly and viciously condemned in leading weekly
magazines, any further glance towards knowledge and truth. The
government, fighting a war at the time, entirely cognizant that its
pilot supply was old and slow, yet could not communicate on any
subject which might remedy the matter. The Better Business
Bureaus of the U.S., an organization solidly behind anything
good and solid, upheld the objection of capital to this new idea;
the Communist Party, being solidly against any alteration of the
mind since that would undoubtedly alter devotion, went to
considerable lengths to assist the stand of capital. To anyone who
wanted a monopoly on knowledge and truth Dianetics was an
enemy. To them it was a degraded, wicked, fraudulent hoax -- or
so they said. However, there happens to be a principle that
anything which is thoroughly understood ceases. Their opinion of
Dianetics could not have been correct because Dianetics is still
here.
During the ensuing four years of commotion, much happened.
The only orderly and progressive thing which happened was that
Dianetics went on encroaching into the territory of the SECRET
along the roadway of KNOWLEDGE to discover nearer TRUTH.
The primary assault of Dianetics was upon reverence and
forms. The first book was written as a javelin directed into the
doubtlessly sacrosanct vitals of philosophical departments and
literature. It was carefully careless with its commas in the belief
that commas, contrary to the prevailing mode, have little power
to disturb an ultimate truth. The first book was written to be read
and understood, and it was written to
x
upset and override and warn off those who would give it the fate
of being reverable. And the first book was written to be used by
anyone who could understand it -- and the way it was written,
this of course could not include the extant mental charlatan nor
the professional dabbler in abilities. As one had learned these
could not be trained and if they could have been, wouldn't have
been interested in the proposed goals, it was necessary that a
new breed of feline come into being -- the auditor -- and the
auditor did.
Now this adventure along the road of knowledge towards truth
was very shiny new in 1950. It was not quite so new but much
shinier in 1954. Certain promises were made in 1950 on page
401. And these promises have now been kept.
Man can be cleared. He can be cleared -- brought to the
condition described in Chapter Two of the first book -- by a
well-studied and competent auditor in a relatively short length of
time.
This book contains processes which were the forerunners of the
clearing processes in use today. This means that auditors do have
to be trained -- we have found definitely that they do. It also
means that an auditor who has been trained and processed can
now take these newer processes and run them as directed and
can achieve the result of Clear.
Thus, in DIANETICS 55! we have, actually, the SECOND
BOOK of Dianetics. Everyone has assigned the title First Book
to DIANETICS: THE MODERN SCIENCE OF MENTAL HEALTH. But nobody
has ever referred to SCIENCE OF SURVIVAL, published in 1951, as
the Second Book. They haven't because it obviously wasn't. SCIENCE
OF SURVIVAL was a first book in its own right.
xi
It was the first book of and under Plan C on page 401 of the real
First Book. SCIENCE OF SURVIVAL adventured into causation, not
into the resolution of problems outlined in the First Book.
Thus there has never been a Second Book of Dianetics. Such a
book would have to take the exact problems of the First Book
and in the terms and reference of the First Book resolve these
problems.
Well, as one looks over fiction novels and technical volumes in
general he finds that a four year -- almost five -- lag between an
author's first and second volume would discover his public to
have waned. But when we take up a subject of the status of
Dianetics and when we realize that it is condensing into a few
years some thousands of years of doing, we see that a lag of four
or five years between volumes isn't so very bad.
What happened in those four or five years? Many things.
Somehow, for one thing, research and development was financed
and the basic organization, after many limpings, survived. A lot
of petty things happened which in another decade will be bone
dust -- for none of these things, none of the tales of terror, the
attacks, the financing, the business advances, were permitted to
interrupt the only thing that CAN mean any difference -- the
product of years of steady gain on the road of knowledge towards
the goal of ultimate truth.
Knowledge, Truth, Secrets -- they are the guts and anatomy of
life. They must not then be owned. They must not then be hidden
or bent. They must be permitted to stand out
xii
in the bold sunlight for all to see for only when they are to be
seen are they safe things to have, to hold, to know.
This is the Second Book of Dianetics. It could mean a new
Earth, it could mean a new freedom. But whatever it means it
cannot mean nothing in the sense Man uses that word -- for you
cannot unveil the SECRET and have it ever be quite so secret
ever again.
Note: Much of what in this book was termed Dianetics is, in
today's technical lineup, Scientology technology. The two fields
are as follows:
DIANETICS $r From the Greek dia (through) and noos (soul),
thus "through the soul"; a system for the analysis, control and
development of human thought which also provides techniques
for increased ability, rationality, and freedom from the
discovered single source of aberrations and psychosomatic ills.
Introduced May, 1950, with publication of Dianetics: The
Modern Science of Mental Health by L. Ron Hubbard.
SCIENTOLOGY $r is an applied religious philosophy and
technology resolving problems of the spirit, Life and thought;
discovered, developed and organized by L. Ron Hubbard as a
result of his earlier Dianetic discoveries. Coming from the
Latin, scio (knowing) and the Greek logos (study), Scientology
means "knowing how to know" or "the study of wisdom."
CHAPTER I
DIANETICS
Why should anyone want to know anything about the human
mind? And, for that matter, why should anyone believe that
knowledge of the human mind is either unobtainable or
undesirable? Why should men ostensibly seeking answers to the
mind stray so far from it as to examine rats and entirely avoid
looking at human beings? And why should anyone pretending to
treat the mind stray so far afield as electric shock?
The answers are relatively simple. Anyone who knows the
structure, function, and dynamics of the human mind is very
difficult to control. The only way a mind can be controlled is
by enforcing upon it ignorance of itself. As far as study and
treatment is concerned, a mind which has been made ignorant
of itself would have to have restored to it awareness of its
fundamentals before it could be considered to be recovered. And
when one restores full awareness to a mind one is no longer able
to victimize it. And a profession or a society would have to move
out of slave orientation into action by freedom and consent, were
it to be effective.
Just as you do not want people to control you, so you should
want knowledge of yourself and others. Just as you fight away
from knowingness concerning self, so you will be controlled.
2
A simple and conclusive science of mind is a vital necessity in
any society which desires to become free and remain free. The
only elements in a society which would combat, or contest, or
dispute an effort to attain such a science would be those interests
which desired, by ignorance, to maintain their control of a
slavery. Each and every impulse of freedom is an impulse
towards sanity, towards health, towards happiness. Every
impulse towards slavery is an impulse in the direction of misery,
disease and death. One can say alike of the arthritic and the
neurotic that the basic cause of disturbance, physical or mental,
germinated in efforts to reduce the freedom of the individual, the
group, or Mankind.
Dianetics is an effort towards the attainment by Man of a level
of freedom where decency and happiness can prevail, and where
knowledge of the mind itself would prevent the unscrupulous use
of the mechanisms of slavery. Dianetics can be contested, it can
be vilified, its founder and practitioners can be publicly pilloried,
but Dianetics cannot be ignored. It could neither be drowned in
praise, nor burned in some purge to its total eradication, for it
is a wonderfully observable fact that the one impulse in Man which
cannot be erased is his impulse towards freedom, his impulse
towards sanity, towards higher levels of attainment in all of
his endeavors. This is Man's one saving grace, and because
Dianetics is such an impulse, and because its basic purpose,
from the moment of its conception, have been dedicated
unswervably to the attainment of even greater freedom it cannot
perish -- a fact which will become doubtlessly more annoying to
the slave-masters as the years roll on.
There is much argument upon which we could adventure
concerning whether Dianetics is an art or a science, whether it
is a humanity or a hoax, but all this would avail us very
3
little for we would only be quibbling with words. Dianetics is
what it is, and the totality of it can best be summed by the
description, 'an understanding of Man.' We do not care whether
or not it is a science. We do not care whether or not it is
more properly catalogued under Adventure or Mystery. We do care
whether or not it is promulgated and known, for everywhere it
walks slavery ceases. That mind which understands itself is the
mind of a free man. It is no longer prone to obsessive behavior,
unthinking compliances, covert innuendoes. It is at home in an
environment, not a stranger. It is the solver of problems and the
maker of games. A mind that is enslaved is weak. A mind that is
free is powerful, and all the power there is, is defined by and
contained in freedom.
Why should you know something about your mind? A question
of a similar magnitude would be: "Why should you live?" A
science fiction writer once conceived a world composed entirely
of machines, composed to a point where the machines were
repaired by other machines, which, in turn, were repaired by yet
other machines, and so the circle went 'round and the machines
survived. He wrote this story from the fondest belief of nuclear
physicists that there is only a machine, that man derives from
some spontaneous combustion of mud, that the soul does not
exist, that freedom is impossible, that all behavior is
stimulus-response, that causative thought cannot exist. What a
world this would be! And yet this world, this pattern, is the goal
of the slave makers. If every man could be depressed from his
freedom to a point where he believed himself but a cog in an
enormous machine, then all things would be enslaved. But who
would there be to enjoy them? Who would there be to profit? Not
the slave-maker, for he is the first to succumb. He succumbs
to his own mechanisms. He receives the full jolt of his own
endeavors to entrap. What would be the purpose of this world of
4
machines? There could be no purpose worth contemplating
which does not include happiness and experience. When a man
is no longer able to envision happiness as a part of his future,
that man is dead. He has become nothing but an animated robot,
without understanding, without humanity, perfectly willing then
to compose missiles of such desolating quality that an entire
civilization can perish, and that the happiness of all can be
destroyed in the experience of radiation -- an experience which
might be considered digestible by an atomic pile, but not by
a human being. Thus as we depart from the concepts of freedom,
we depart into a darkness where the will, the fear, or the
brutality, of one or a few, no matter how well educated, may yet
obliterate everything for which we have worked, everything for
which we have hoped. This is what happens when the machine
runs wild, and when Man, becomes a machine, runs wild. Man
can only become a machine when he is no longer capable of
understanding his own beingness and has lost his contact with it.
Thus it is of enormous importance that we understand something
about the mind, that we understand we are minds, that we are
not machines, and it is of enormous importance that Man attain
at once to some higher level of freedom where the machine
reaction of destruction may be controlled, and where Man
himself can enjoy some of the happiness to which he is entitled.
"Dianetics: The Modern Science of Mental Health" was written
into a world where atomic fission was yet in its early stages. But
"Dianetics 55!" is being written in a world where bombs exist
of such fury that a continent could be laid waste. The recent
declaration of the Secretary of War of the United States of
America that such weapons exist, and are capable of being used,
and his assumption that men exist with such insufficiency of
humanity that they would use such weapons,
5
tells us that it is time someone, somewhere, took a hand in
this game. The intimacy of his promises cannot be escaped.
You would think anyone a madman who essayed to destroy every
book in every library in the United States and Russia. You would
think a man quite insane if he insisted upon the destruction of
all your personal possessions. You would know he was mad when
he insisted that the only course for the future was the destruction
of your body and any future race to remember it. Only a raving,
drooling madman could contemplate the ending of all goals
everywhere on earth. And only an apathetic fool would stand by
motionless before the inevitable destruction of his most intimate
dreams, his fondest hopes, his possessions -- even on down to
his identification cards and the money in his wallet. Such
destruction permits no inheritance. It means an end of everything
for which we have all hoped, for which we and our ancestors
have striven, and it is my belief that an individual who can
contemplate this with equanimity and without an impulse to act
is so lost to the race and lost to himself, to his family, and to
his friends, that he must personally believe there is no hope for
anything, anywhere, at any time. Such depravity is difficult to
envision. We know, definitely, that the wrong thing to do is
nothing. Whenever any situation may develop, we always have
that answer. It is wrong to do nothing. The only time anyone has
ever gotten into serious trouble was when he decided he could do
nothing about something.
This was the entering threshold towards death. When one knew,
at last, that he was powerless in the face of all fates, or of
any one particular fate, he was, to that degree, a slave of those
fates. Thus, the wrong thing to do in this world, at this time,
is nothing. No matter what fantastic or incredible plan we
adventure upon, no matter how we put it forward, it would still
be better than the abandonment of all plans and
6
all action. It may be that we have better plans than fantastic
plans. It may be that we, possessed of a knowledge of the mind
and of Man, can yet restrain this dreadful crime of oblivion from
occurring.
Dianetics, then, is a weapon. It is a timely weapon. It is the
only weapon of defense in existence which can confront with
equanimity nuclear fission. Dianetics can fail only if it is not
used, only if those who know about it do not use it to its fullest
extent. Were you to take the technologies of Dianetics this day,
and seeking out anyone even remotely connected with the
responsibility for waging atomic war, apply these techniques
to them, you would soon have the man into a sufficiently high
stratum of humanity that he would recognize some of his
responsibility to the human race. Your task would be made hard,
for all those who are connected with the waging of war with
atomic fission are restricted by law from receiving any
psychotherapy. If this seems incredible to you, you should realize
that anyone in a top-secret or confidential classification in
government is not supposed to impart any information of his
calling. And it is the fear of governments that some of this
information might be imparted to someone practising in the field
of mental healing. And thus, if anyone connected with nuclear
fission is discovered to be undergoing processing of any kind,
he would be immediately relieved of his post and his top-secret
classification would be cancelled. But this is not a hopeless
picture. Supposing one processed them all and had all their
top-secret classifications cancelled, who would be left? Or
supposing one pointed out this idiocy with sufficient conviction
to those in charge of (but who are not responsible for) the
destinies of Man, and made it mandatory that the sanity of
anyone connected with the creation or use of atomic fission be
required to have a sanity passport. Only the insane will destroy.
Remember that! Only the
7
insane would bring about the end of earth. One of these men,
fumbling forward, uncomprehending, a mere machine, given
processing begins to realize that he is not without responsibility
for the safety of humanity. Only when he is a slave could he
be forced to use such weapons against mankind. There is no
argument on earth of sufficient emergency or violence to require
war, much less war by atomic fission with the consequence of
the destruction of at least one continent, and within a few years,
the destruction of the planet earth.
Who would believe that anyone could wipe a continent clean of
life without at once so polluting the atmosphere of earth as to
endanger or eradicate all further life-forms on this planet?
What argument could there be amongst men which could occasion
such a fate for earth? There is no such argument amongst
men. Such an argument could arise amongst machines which,
conscientiously, might push buttons, reach conclusions for
which they had no responsibility.
There are many ways in which a higher state of security could
be attained for earth. None of these ways include violence or
revolution, and all of them include a greater freedom for
Mankind. Dianetics is the key technology necessary for the
control of atomic fission. Remember that, and remember also
that Dianetics is a precision science, that it works only when
it is used as a precision science. That if you are to accomplish
anything with it, whether the rescue of a relative from the pain of
continued psychosomatic illness, of a group, a nation, or a world,
it works exactly along the lines it is designed. It does not work
with innovations. It is a precision science. It has a precision
mission. It contains more answers than Man has ever had before,
and it contains enough answers to make Man free -- if it is used!
THE FUNDAMENTALS OF LIFE
CHAPTER II
THE FUNDAMENTALS OF LIFE
Much more broadly covered in Scientology, the fundamentals of
life yet differ in no way for Man.
The basic subdivision in life is between ability and mechanics.
This could also be described as a subdivision of quality and
quantity, but less accurately.
Where mechanics have ability, the ability is only apparent and
has been endowed into the mechanics by life. It is all right to
suppose that an electronic brain is capable of thought as long as
one realizes that life itself must necessarily be present in order
to give cause, and quality, or direction, to such a brain. An
electronic brain will sit all day and do nothing unless life starts
the machine running. It will give millions of answers, but none
of these, no matter how sharp, have any meaning until they are
viewed by life. The machine is never anything more than a
servo-mechanism to life. Indeed, a machine cannot even exist in
the absence of life.
By mechanics we mean any and all of the objects, motions,
or spaces which exist. Foremost of these, and foremost in any
mechanical scheme, is space. Next is energy. Next is condensed
or solidified energy, called matter. And finally, always present
in any mechanical arrangement or mechanic, that relative change of
position of particles or objects known as time. Thus we have
space, energy, matter, and time. Whether
10
we are considering a body running on any energy, an automobile or
a mountain, we are still dealing with what we call here mechanics.
Mechanics are always quantitative. There is always just so much
distance, or so much mass, or so many hours. The quality of space,
energy, matter, and time has value only when viewed, used, or
monitored by life, and, indeed, cannot exist in the absence of
life. Correct or not, this is workable and is our primary
assumption. We have a word for mechanics compounded from matter,
energy, space, and time which is MEST. By MEST we mean any or all
arrangements of energy of whatever kind, whether in fluid or object
form, in space or spaces. We do not conceive life to have an energy,
and therefore, any energy, even if directly produced by life, can
be found to be embraced under the quantitative term "MEST."
Life itself has quality and ability. The products of quality and
ability are mechanics. Ability is demonstrated by the handling of
matter, energy, space and time. Quality means simply "valued,"
or "having a value." No values, that is to say opinions, exist in
the absence of life. In the matter of such a thing as an automatic
switch we might consider that the switch is capable of making
a decision whether to be off or on. However, we must remember
that the original decision that a switch was to be made, and that
"off" and "on" could be accomplished, and indeed, the design of
a switch itself depended entirely upon life -- quality.
In the field of mechanics we do not discover creativeness. We
discover varying conditions, varying arrangements, deterioration
and destruction of one or another form, but we do not discover
any alteration in quantity. Indeed, the entire science of physics
is predicated upon the assumption of "conservation of energy,"
which is to say that energy, itself, cannot
11
be created or destroyed but can only alter its form. To this we
might add "conservation of space," "conservation of matter," and
"conservation of time." None of these things are capable, in
themselves, of altering. They are not capable of more than
change of position or alteration of form. The physicist is very
fond of demonstrating that the breaking of a vase does no more
than the altering of the relative positions of the particles of the
form, and that the burning of a piece of coal does not change the
basic particles of matter, since if you were to collect all the
smoke, and the ash, and the particles which radiated from the
burning and weigh them you would have the same weight as
before the coal was burned. In other words, the quantity of
matter does not change, and, as above, it does not create to
itself or add to itself in any way.
Life, it has been adequately established, can, however, create.
It can create particles and it can add to mass. The demonstration
of this on a man is an easily accomplished thing and is quite
conclusive. A process known as "the remedy of havingness" is
capable of altering the weight of a man upwards of twenty to
thirty-five pounds even though there is no change whatsoever in
the diet or the living habits of that person. In other words, the
life which is in the body of the man, and which is actually the man,
can, by a certain process, increase the amount of mass of this
man. Another process known as "perfect duplication" can reverse
this, and, again without change of diet or the living habits of
the man, decrease the amount of mass of a man without the
complications of heat or waste-products being present. Thus,
forthrightly and directly, in the same frame of reference as that
used by the physicist, it is easily demonstrated that life does
create mass and can cause mass to disappear.
12
As long ago as fifty years, as represented by an article in the
Encyclopedia Britannica, it was fairly well understood that the
study of physics should have begun with an examination of the
mind. This article, under the heading of time and space, states
that as space and time are mental phenomena their proper
delineation and study begins in the field of the mind. Nineteenth
century "mental sciences" were insufficiently schooled in science
to comprehend this, and the physicist, unaware in general of such
facts, did not consider that his proper province was the mind.
Thus a misunderstanding existed in the Humanities and in the
Sciences where one was depending upon the other, and the result
came about that neither knew his proper field of endeavor. By
undertaking a study of the mind from the orientation of physics,
and with the application of all the principles known in chemistry,
physics, and mathematics (items with which the nineteenth
century psychologist was entirely unfamiliar, and which the
twentieth century psychologist utterly disdains), it was only then
possible to produce some comprehension of this thing we call life
in this place we call the physical universe.
Thus, that thing which considers, that thing which has
opinions, that thing which creates, that thing which monitors,
that thing which has goals, desires, and which can experience,
is Life. What we call space, time, energy, matter, forms of any
kind, are the by-products of, and are monitored by, Life. Energy,
whether in the form of a mental image, a body, a tree, or a
rock, are alike the by-products of life. There is no faintest
difference, save only density and wavelength, between the space
you behold around you with your physical eyes and the spaces
and forms you see when you close them and behold a mental
image. These things, alike, are energies, and obey the various
laws of energy.
13
Here, then, we have a unit or a quality capable of bringing
into being quantities such as spaces, energies, masses, and time,
capable of changing and controlling these masses and energies,
capable of adding to them or subtracting from them.
There is considerable dissertation in "Dianetics: The
Modern Science of Mental Health" concerning the "awareness of
awareness unit." When this subject was first under investigation
it was established that all was not a machine. Somewhere, in
tracing back the various lines, it was necessary to strike a cause
point, either simply to assume that there was a cause point or
to discover one. Two words were used in connection with this
causative agent. One of them was "analytical mind," and the
other, much more properly, the "awareness of awareness unit."
The awareness of awareness unit, as its name implies, is aware
of being aware, or aware of being alive. When one was looking
at or discussing the analytical mind, one was aware of something
else: that the awareness of awareness unit became connected in
some fashion with computers, or analyzers, in order to handle
and control the remainder of the physical being. The term
"analytical mind" then meant the awareness of awareness unit
plus some evaluative circuit or circuits, or machinery, to make
the handling of the body possible.
The other item discussed broadly in "Dianetics: the Modern
Science of Mental Health," was the "reactive mind." This mind
was a stimulus-response mind which depended for exterior
direction upon its action and reaction. The reactive mind was
conceived to be a collection of records, in picture form, so
arranged as to make a complete pattern of experience, capable by
its pattern alone of evaluating the conduct or behavior of the
individual. The pictures
14
contained in the reactive minds are now called "facsimiles," for
they are no more and no less than pictures, like photographs,
taken of the universe around the individual and retained by him.
A specialized kind of facsimile was the "engram." This differed
from other mental pictures because it contained, as part of its
content, unconsciousness and physical pain. The definition of an
engram is: a picture of "a moment of pain and unconsciousness."
The reactive mind was conceived to have more of these engrams
than the analyzer. But the analyzer was seen to have some of
these, too, except they were a lighter form and were a lock on
the engram in the reactive memory bank. Indeed, when one
considered the reactive mind he was actually considering what
is, in the electronic brain, a memory bank. Instead of cards or
a card-file system the reactive mind contained pictures. These
pictures were filed and were drawn out of the files by the
environment, which contained restimulators.* The presence of
these pictures could alter form and could alter behavior. The
eradication of one of these engrams by one of the earlier erasure
techniques of Dianetics was found to alter the stimulus-response
behavior of the individual.
Here we were confronting three kinds of mind. One was the
causative agent, the awareness of awareness unit, which did
not appear to have any by-products but which was impinged upon
another mind called the analytical mind, which on a machine
basis analyzed situations rationally, when sane and rational, and
a third kind of mind even further remote from the awareness of
awareness unit, which acted without the consent of the causative
agent and did not in any way consult it. Now on a very careful
review of this we see that the analytical mind and the reactive
mind, alike, are by-product mechanical minds. Alike, they
depend upon energy,
* See restimulator in Glossary starting on page 171.
15
spaces, storage, and other quantitative things. The awareness of
awareness unit, however, is itself decision, is itself knowingness.
It delivers into the analytical mind and its system various
knowingnesses to be handled on a mechanical basis, and
unwittingly delivers into the hands of the reactive mind -- which
is totally a mechanical thing -- the right to alter and correct
the analytical mind. Apparently, then, we have here a causative
agent and two machines. We might as well, then, take the
obvious conclusion that there is the awareness of awareness unit,
and that this in some fashion handles machinery, and that the
analytical mind, the reactive mind, and even the body and the
environment are mechanical. One item here is qualitative and
decisional -- the awareness of awareness unit. All other items
are subordinate to it and depend for their conclusions either
upon it or upon the environment. Here again we have quality
versus quantity.
A further demonstration of this awareness of awareness unit in
action is quite convincing. A machine, a meter, which is built
in every tradition of physics and electronics, and which is
composed of nothing more or less than the usual meters and
gauges and electrodes, can detect the production of energy by
the analytical mind. This machine demonstrates conclusively that
the awareness of awareness unit can predict and cause an energy
reaction to occur at will. It goes further and demonstrates that
the awareness of awareness unit can bring about, without further
contact, an energy flow in a body at a distance. This is a very
startling demonstration, and is one of the more significant
electrical discoveries of recent times. The conditions of the
experiment are sufficiently rigorous to dispel any doubt in the
mind of a physicist concerning the authenticity of occurrence.
If there were no energy being created by the awareness of
16
awareness unit, then one would be at a loss to account for mental
energy pictures, for these things, being made at a tremendously
rapid rate, have considerable mass in them -- mass which is
measurable on a thing which is as common and everyday as a
pair of bathroom scales.
As soon as it was discovered how facsimiles (these mental
energy pictures) came into being it was also discovered that they
were actual energy and not "an idea of energy" as they had been
supposed to be in the past. The facsimile and the engram come
into action by resistance. The awareness of awareness unit resists
a scene in the physical universe, either resisting its approach or
departure, and thus by this resistance makes a print. This print is
made in a moving fashion, like a motion picture, and is complete
in every detail. Later on the individual can call back this print
and take a look at it, and will find it to have in it the exact
forces which were in the original version in the physical universe.
The awareness of awareness unit does this so easily that it has
been completely unaware of what it was doing. Now, when the
awareness of awareness unit makes a print, trying to restrain
something from going away, or trying to restrain it from
approaching, and considers that the survival of its body is being
violated or threatened, it files this print in such a way that
it will not have to look at it again. But this does not mean that
an approximation of the print by the physical environment cannot
reactivate the print independently. In other words, when the
awareness of awareness unit puts away and does not want to look
again at such a facsimile, the facsimile itself begins to have
a power over the awareness of awareness unit. The collected
files of these non-survival experiences come together and are
the reactive mind. The awareness of awareness unit could be
conscious of these, but chooses not to be. Thus the environment
can restimulate this reactive mind and can cause
17
changes of behavior and bodily form such as over-weight,
psychosomatic ills, or even fixed expressions or gestures.
The essence of time is change. Where there is no change there
is no time. Thus, something which is unchanging is enduring. If
a thing has no change in it, it will then "float" in all time, since
it does not assign itself to any changingness, being a thing of
no-change. Thus we discover that silences and no-motions "float"
in time and we discover that every place on the time track where
the awareness of awareness unit has taken a picture of silence,
has resented or restrained silence, it then has an energy mass
which will "float" or stay with it, whatever time it assigns to
itself, and we get the composition of the physical universe. The
physical universe is composed of "floating" or forever energy. If
this did not work out in processing and if it were not a usable
principle it would not be included in this text.
In view of the fact that these facsimiles, particularly those
of silence, can "stay with" the individual, then we get the
entire mechanism we call "restimulation" where the environment
reactivates a facsimile, which then acts back against the body or
awareness of awareness unit of the person. This is a very simple
system of stimulus-response. We discover then that engrams, or
facsimiles in general, have a tendency to hang up on all of
their silent or motionless spots. Thus a facsimile may contain
considerable action and yet be stuck at one point of no-motion.
Here we have a no-motion on either side of which there is
motion. The no-motion point hangs up and is not contacted
by the awareness of awareness unit, since the awareness of
awareness unit is looking, in general, for motion. Thus we
get a phenomenon known as "stuck on the time track" where an
individual can believe himself to be at some distant point in
the past. The facsimile or engram in
18
which he is "caught" has almost as much reality to him as a
condition of existence as his present-time environment. When he
becomes entirely psychotic the facsimile or engram has far more
reality to him than his present-time environment. Thus we have
aberration and psychosomatic illness.
In early Dianetics, the way this condition was alleviated
was by addressing the pictures themselves and persuading the
awareness of awareness unit to erase them by recounting them and
re-experiencing them. Because this took a long time, and because
auditors had a tendency to abandon half-erased incidents, the
technology -- while workable -- was not conclusive. Thus, more
research and investigation had to be entered upon in order to
establish the best way to handle this situation.
THE AWARENESS OF AWARENESS UNIT
CHAPTER III
THE AWARENESS OF AWARENESS UNIT
In examining the individuality and identity of the individual one
discovers that the individual if himself, and not his by-products.
The individual is not his analytical mind, he is not his reactive
mind, he is not his body any more than he is his house or car. He
might consider himself to be associated with his analytical mind,
his reactive mind, his house, his body, his car, but he is not
these things. He is himself. The individual, the personality, is
the awareness of awareness unit, and the awareness of awareness
unit is the person. As this awareness of awareness unit confuses
itself further and further with the pictures it has made of its
surroundings it conceives itself more and more to be an object,
until at last when it has gone entirely down the tone scale* it
has arrived at the point where its fondest belief is that it is
an object.
Just as you would not say that John Jones was his car, so must
you also say -- when you perceive this clearly -- that John Jones
is not his analytical mind or his reactive mind, his body, or his
clothes. John Jones is an awareness of awareness unit, and all
there is of him that is capable of knowing and of being aware is
John Jones, an awareness of awareness unit.
When we have arrived at a state where John Jones himself
knows that he is an awareness of awareness unit and not his
analytical mind, his reactive mind, his body, his clothes, his
* Tone-scale: gradation of levels of survival potential (see
Glossary).
20
house, his car, his wife or his grandparents, we have what is
called in Dianetics, a "Clear." A Clear is simply an awareness
of awareness unit which knows it is an awareness of awareness
unit, can create energy at will, and can handle and control, erase
or re-create an analytical mind or reactive mind.
The difference of approach is this: instead of erasing all the
things with which the awareness of awareness unit is in conflict,
we make the awareness of awareness unit capable of besting and
controlling all those things with which he thought he had to be
in conflict. In other words, we raise the determinism of an
individual up to a point where he is capable of controlling his
mental pictures and the various by-products of life. When he is
capable, so far as his ability is concerned, of controlling and
determining the action of these things, he is no longer aberrated.
He can recall anything he wants to recall without the aid and
assistance of energy masses. He can be what he wants to be. He
has had restored to himself a considerable freedom.
About the only difficulty we have in accomplishing this state of
Clear, with all the power and ability appended thereto, is the fact
that individuals come to believe that they have to have certain
things in order to go on surviving. Actually, an awareness
of awareness unit cannot do anything else but survive. He is
unkillable, yet his by-products are destroyable, and confusing
himself with his by-products he begins to believe that he has to
have or do certain things in order to survive. His anxiety becomes
so great on this that he will even believe that he has to have
problems in order to survive. An awareness of awareness unit is
very unhappy unless it has some mass or space of some kind and
if it does not have various problems to solve.
For a very long time in Dianetics we looked far for the
21
"One-Shot Clear." Such a thing has come into existence and
is workable on over fifty percent of the current populace of
mankind. The One-Shot Clear depends, of course, upon getting
the awareness of awareness unit at a distance from and in control
of its various by-products so that it no longer confuses itself with
its by-products. The astonishing speed with which fifty per cent
of the human race can be cleared is believable only when you put
it into action. The magic words are: "Be three feet back of your
head." This is the One-Shot Clear. If the existence of a One-Shot
Clear, or a process is indigestible to people it is because they
have so long contemplated objects and have their attention so
thoroughly fixed upon objects that they can no longer view space.
And the idea of viewing space, the idea of being without objects
is so antipathetic to them that they feel they must condemn any
effort which might take from them the proximity of some of their
fondest possessions.
It is so strongly antipathetic to Man to look at space that one
of the basic processes of Dianetics -- causing him to look at spots
in space -- will cause a rather low-toned individual to become
quite violently ill at his stomach. The nausea resulting simply
from contemplating empty space is discoverable only in those who
have a great deal of trouble with possessions and who are unable
to have things. From having to have things they have gotten to a
point where they do not believe they can have anything any more.
Thus, being asked to contemplate an emptiness of any kind is
enough to cause a violent physical reaction. Hence, this whole
subject of "Clear" and exteriorization, as it is technically termed,
is very antipathetic to the remaining fifty percent of the human
race who cannot be hit instantly with this one-shot button.
Fifty percent of the people you walk up to, if you do not
22
pre-select your preclears -- a person on the road to being Clear
-- will immediately exteriorize, be a distance from their body,
and behold themselves as capable of handling a great many things
they before considered impossible to control the moment you say
"Be three feet back of your head." The remaining fifty percent
will look at you with varying puzzlement. These know they are
a body. These know they are an object, and these know (most
of them) that they would get sick at their stomachs if they
contemplated being all by themselves in space. They would
believe it would be impossible to control a body while being
three feet behind it. Thus one gets into an immediate argument
with such people, and they wish to go into the various deeper
significances. If these people were lost to us with current
Dianetic processes, we would still have gained many percentile
over any past effort to do something for the race or about the
mind.
In the past, even when we locked as short a time ago as 1949,
we discovered that Man in general did not possess the ability
to get a recovery percentage in patients higher than twenty-two
percent. Oddly enough, whether it was a witch doctor at work,
a psychoanalyst, psychologist, a medical doctor, or any other
practitioner, simple assurance and a pat on the back yet brought
about twenty-two percent cured. This fact, not looked at very
carefully by practitioners, caused people to believe that the
only thing that was wrong with the mind was that people thought
something was wrong with the mind and all people needed was a
cheering word and it would be all right. Twenty-two percent of
a population will recover if anything is done for them. The
remaining 78 percent are not quite so lucky. When we can raise
the percentages even to 30 percent we are doing more than has
ever been done before. When any practice gets less than 22
percent recovery, then that practice is actually definitely
23
harming people, for if all the practitioner did was be at home
in his office and give cheery reassurance to his patients he
would get this 22 percent. He would have to be very active and
depressive in order to decrease this amount of recoveries.
Now, when we suddenly vault to the figure of 50 percent we
know that we are closing with the answer. Thus, we could relax
at this very point, confident that we have done more in this
field than has ever before been done.
However, it is not good enough within our framework. In
the first place, if we wish to help people involved with the
government, people involved with ruling, people involved with
the material sciences -- such as physicists and chemists -- we are
dealing with almost entirely the remaining "resistive" 50 percent.
This does not mean that a person, simply by exteriorizing, is
weaker. It means that a person with continuous contact with the
physical universe and continuous harassment and concern over
the state of objects or energy is apt to get what we call
"interiorized."
A recent series of cases undertaken to demonstrate how far we
had to go and what we had to do in order to bring results in
this remaining 50 percent has now concluded successfully. With
modern techniques, very, very closely followed, auditors trained
by the central organization have been successfully clearing cases
which were resistive and did not improve on all earlier processes
as of 1951, '52, '53 and the bulk of '54. The certainty of
clearing the first 50 percent simply with the magic words has
been followed now with a certainty of handling the remaining 50
percent. This presents a rather different scene and attitude than
in 1950 when an auditor had to be "intuitive" and had to work
endlessly, it seemed, to produce gains on cases, much less
clearing. My own percentages in clearing people do not count,
and I learned early (with some puzzlement) that what I did with
a preclear and the
24
results I obtained with a preclear were not the results which
would be obtained by another auditor. It was this fact alone
which caused research and investigation to be continued at such
lengths, and processes to be codified so closely. For first we
had to know processes, and then we had to know how to train
auditors, and finally we are obtaining these clearing results.
Any Clear earlier obtained was known to be Clear simply by
the fact that he could recall at will by pictures, or could perform
certain other feats. Actually, a person was only able to stay Clear
when he was not immediately involved with either his analytical
or his reactive mind. And those Clears which remained stable
had been put unwittingly into a much more advanced stage than
had been supposed, even by the auditor. It was an investigation
of these Clears which led forward into the techniques we have
now. It was found that many of them were simply wide-open
cases which had become rather able to read their own facsimiles.
Several had simply increased their ability to a point so senior to
other people's ability that everyone agreed they should be called
"Clear." And then there was the actual Clear. The actual Clear,
on close questioning, even though he himself had not always
noticed it, conceived himself now to be some distance from
the body. Those Clears which remained stable and continued to
perform and function despite the convulsions of life were these
who had been stably exteriorized. This may be a datum which is
very hard for some Dianeticists to assimilate, but again the
difficulty would stem only from the fact that these would
be unwilling to look at space or would be afraid of being
disenfranchised. Such people are very frightened of losing their
bodies. But this is a fact with which we cannot argue, that so
far as psychosomatic illness is concerned it is best resolved
by exteriorization. One has the individual step
25
back from his body, look at it, and patch it up, and that is about
all there is to psychosomatic illness. There is, of course, an
electronic structure of the body which one can direct a person's
attention to, but I have seen the shape of a face change in
a moment, I have seen psychosomatic illnesses disappear in
seconds, and as long as there was any physical structure left to
work with at all I have seen the problem of psychosomatic illness
pushed so far into the background, as a problem, that we no
longer think in these terms, and we do not consider Dianetics
well used when it is only addressed to psychosomatic illness
and aberrations.
Our emphasis today is upon ability. We have found that the
more we increase the ability of a person the better the
by-products around him become. Simply by increasing an
individual's ability to walk or to talk we can change his
physical beingness and his mental outlook.
By this theory it would be enough to have somebody learn how
to make pottery, or drive a car, or speak in public, to increase
his mental and physical health. And indeed, on investigation we
discover that these things are therapeutic, but we discover that
they are limited in their therapy because the talents which an
individual learns in this fashion are talents involved entirely
with the handling and orientation of the body, and he is not being
entirely influenced merely by his body. He is being influenced
as well by the computing machinery which he calls his analytical
mind and by the more insidious and less obvious machinery
called his reactive mind. Furthermore, by these increases in
ability he is not brought up to a point where he can control or
handle his entire environment. Such an ability can be developed
only by and in the awareness of awareness unit itself. When it is
26
learning to do something via the body it is not learning to do
something directly, it is learning to do something with help -- the
help of arms and legs, face, voice, and thus hobby therapy is
limited even though it is quite positive.
Looking a little further along this line one discovers that the
awareness of awareness unit has peculiar abilities. First and
foremost of its abilities is to be where it likes to be, and look. It
does not need eyes. It does not need a vehicle in which to travel.
All it needs to do is to postulate its existence in a certain location
and then look from that point of existence. In order to do this it
has to be willing to be cause. It has to be willing to be an effect.
But if it can do this it can go much further -- it can create and
change space. Furthermore, it can erase at a glance facsimiles
and engrams.
Now when we get into such capabilities people are liable
to believe that we have entered the field of mysticism and
spiritualism. But an inspection of these fields demonstrates the
people in them not to be very able. Mysticism and other such
practices are reverse practices. Rather than controlling the
reactive bank, the analytical mind, the body, the environment,
they seek very markedly to withdraw from the necessity to
control. This is downward ability, and while I might be accused
of maligning these fields, I can only look at the people I have
known in these fields and add the fact that I, myself have studied
in these fields in the East and know their limitations. People are
apt to confuse exteriorization with astral walking. As you sit
there reading this book you are definitely and positively aware
of sitting there, and of this book. There is no question about
whether or not you are looking at a book. You don't believe
yourself to be projected, and you don't have to guess where you
are, and you don't
27
think you have to create some sort of an image in order to look
at anything. You are simply sitting there reading a book. This is
exteriorization. If you were cleared, and, with your body at home
you were in a library, you could read in the library just as well,
with the limitation that you might not have as good a grasp on
pages. You would certainly know you were in the library. There
would be no question about this. There would be no question
about the text on the periodicals on the table. There would be
no question about the quality and personality of the librarian
and other people sitting there. Being Clear does not enter into
guesswork. You would not be concerned with telepathy, with the
reading of people's minds, and other such bric-a-brac. You
would simply know what you wanted to know. Further, you wouldn't
have to use a system for finding out what you know. You would
simply know it.
If Man cannot face what he is, then Man cannot be free. For
an awareness of awareness unit surrounded entirely by energy
masses, and believing that it itself is completely these masses,
is in a difficult and desperate state. It believes, for instance,
that in order to go from one address to another it has to take the
energy mass along with it. This is not true. One might carry a body
around in order to speed up one's conversation, in order to have a
problem, in order to get some attention and interest from people,
but one would not carry a body around because one had to have a
body.
The general attitude of a person who is cleared is the most
interesting thing to observe. Only a cleared person has a very
definite tolerance for the behavior of others. People before they
are cleared are in varying degrees of distrust of other people.
They are hiding, or protecting, or owning things to
28
such a degree that they do not dare separate themselves from them.
There is a certain fear of an exteriorized person. There is a
belief that he might do them wrong. Actually one is done wrong by
the weaklings of this world, not the strong men. One does not have
to enslave and control by force those whose conduct he does not
fear. When you find an individual who is bent entirely upon a
course of the arduously controlled emotions of others you are
looking at an individual who is afraid. By their fear you shall
know them.
Another slight difficulty in the state of exteriorization is that
one has a tendency to let things be more or less as they are. Up to
a certain point one is content to let the game run and take part in
it and have fun with it. The point, of course, is the destruction
of the playing field. Life, to a Clear, is no more and no less
than a game, and the only thing which he would consider somewhat
unpardonable in behavior would be the wiping out of the playing
field. But if he were even higher in such a state he should,
theoretically, make his own playing field. However, if he did this
he would find difficulty getting into communication with other
live beings, unless, of course, he made them, which is rather an
unsatisfactory state of affairs since one never quite forgets that,
he did so.
Moral conduct is conduct by a code of arbitrary laws. Ethical
conduct is conduct out of one's own sense of justice and honesty.
When you enforce a moral code upon people you depart considerably
from anything like ethics. People obey a moral code because they
are afraid. People are ethical only when they are strong. One could
say that the criminals of earth are those upon whom moral codes
have been too forcefully enforced. (As an example of this take
the cliche
29
object, the minister's son.) Ethical conduct does not mean
promiscuous abandon or lawless conduct. It means conduct
undertaken and followed because one has a sense of ethics, a
sense of justice, and a sense of power. This is self-determined
morality. A Clear has this to a very marked degree. By actual
check of many such cases their moral behavior is intensely
superior to that of people who pride themselves on "being good."
The point arises because law and order depends for its existence
upon its necessity in the field of morals, and it looks with a
sort of horror on somebody who would be good without recourse to
or threat from the forces of law and order. Such a person would
be rather hard to have around. He would cut down the number on
the police force quite markedly.
The state of Clear, then, is attainable and is desirable, and now
that we can accomplish it with greater positiveness than in 1950
is found to be superior to that described in the second chapter of
"Dianetics: The Modern Science of Mental Health."
The way one goes about being Clear, or creating a Clear, is
simple, but requires a certain code of conduct called The
Auditor's Code, and requires, we have discovered, a considerable
amount of training. Clearing another person is a highly
specialized ability. This ability must be raised in individuals
before they can easily and successfully undertake such a project.
Witnessing this is the fact that while many of the processes
involved in clearing have been available for a very, very long
time, very few people have successfully used them. The discovery
of why this was was quite as important as the state of Clear
itself. The remedy of this disability lies in training and
processing. The activity of creating a Clear is known as
"processing" and is undertaken by one individual on behalf
of another individual. "Self-clearing" has not been
30
found possible where the individual was badly mired in his own
case.
Enormously subordinate to the goal of Clear, but enormously
senior to Man's various healing activities in the mind, spirit,
and body, the very processes which lead up to Clear resolve,
whether one wants them to or not, a great many of the physical and
mental aberrations of the individual. One can take one of these
processes and run it all by itself, and accomplish more with
Dianetics than Man has previously accomplished in any of the
fields that deal with human aberration. When one has the
answer, of course applying these answers to minor psychosomatic
difficulties, or aberrations, or spiritual unrest is elementary.
But again we have discovered that there is no real substitute for
training either at the hands of an already trained and skilled
auditor, or best, from a central organization.
The awareness of awareness unit was not readily discoverable
in the field of physics because physics is entirely concerned
with mechanics. Physics starts with the assumption of the
conservation of energy and the existence of space and goes on
into further complexities from there. The awareness of awareness
unit is one step earlier than all this, and its existence was
unsuspected by a misdefinition in the field of physics. That was
the definition of a static. A static, in physics, is called something
which is "an equilibrium of forces." This object at rest in an
equilibrium of forces is an interesting semantic puzzle. If we put
a glass upon a table and then say that it is a static, we are telling
a very bad lie. It is not in an equilibrium of forces. That glass
happens to be traveling at 1,000 miles an hour just by reason of
the fact that the earth is turning. It has seven other directions
and speeds by reason of being part of the planet earth, the solar
system, and this
31
galaxy. It cannot, then, be considered at rest. Thus no object can
be considered at rest unless one considers something relatively at
rest. The glass is at rest in relationship to the table, but this is
not the physical definition.
The definition of a static discloses something else of interest.
There was a missing definition in the field of mathematics, and
that was the definition of zero. The mathematician for ages has
been using in all his formulas a wild variable without suspecting
it was there. He did not really encounter it until he got into the
higher fields of nuclear physics. At this time he encountered it so
forcefully and knew it so little that he had to alter most of his
mathematical conceptions in order to work with nuclear physics
at all.
This wild variable was no less than zero. Zero, put down as a
goose egg in many mathematical formulas, would introduce many
interesting variables. In the first place an absolute zero has
never been obtained in this universe. It has only been approached.
That is in terms of chemistry. That is in terms of non-existence.
We can say there is zero of apples, but that is still a qualified
zero. We call say there were no apples, but that is further
qualified as being in the past. It is a past zero. We can say
there will be no apples, and again we will have the zero qualified
as being in the future. Zero was an absence of a thing, and this
immediately violated the definition of zero being no thing.
The absoluteness of no thing had to be examined while we were
examining the field of the mind and actually led to some
very astonishing discoveries with regard to Life itself and
immediately pin-pointed the existence of the awareness of
awareness unit.
The proper and correct definition of zero would be:
"Something which had no mass, which had no wave length,
32
which had no location in space, which had no position or
relationship in time." This would be a zero. One could state it
more shortly, if a little less correctly as: "something without
mass, meaning, or mobility."
It would be almost impossible to detach a dyed-in-the-wool
physicist from the concept that everything was a "somethingness"
and that there was actually a "nothingness." However, there is a
nothingness which has quality. It has potentials, it has ability.
It has the ability to perceive, it has the ability to create, the
ability to understand, and the ability to appear and disappear to
its own satisfaction in various positions in space. Furthermore,
this thing could, we have demonstrated conclusively, manufacture
or cause to vanish space, energy and masses, and could, quite
additionally, reposition time.
These new concepts are actually advances in the field of physics
and mathematics, and from the viewpoint of the physicist and the
mathematician would only incidentally apply to the mind.
From this data we get the basic definition of a static, which is:
"An actuality of no mass, no wave-length, no position in space or
relation in time, but with the quality of creating or destroying
mass or energy, locating itself or creating space, and of
re-relating time." And thus we have the definition of an
awareness of awareness unit. It is the definition of a static.
It does not have quantity, it has quality. It does not have
mechanics, it can produce mechanics, and it does have ability.
The foremost ability of the awareness of awareness unit is to
have an idea, and to continue that idea, and to perceive the idea
in its continuance in the form of mass, energy,
33
objects and time. In the field of Scientology the fact that
this awareness of awareness unit can also control and even make
physical bodies is almost incidental. That is only a specialized
branch of the game. In Dianetics this is a very important
function, for one in Dianetics is working with Man.
A static could also be called an orientation point. It would
be from that point that it made and directed space, energy and
objects. It would be from that point that it assigned meanings,
and that we have an essential difference between the awareness
of awareness unit and its by-products. These by-products we
categorize as symbols. When we say "mechanics" we actually
mean to some degree "symbols." A symbol is something that has
mass, meaning, and mobility -- three M's. That is the technical
definition of a symbol. An orientation point is something that
controls symbols. The difference in ability of an awareness of
awareness unit is how much it is an orientation point in
relationship to how much it believes itself to be a symbol, or
to have mass, meaning and mobility. Reduction from the state of
awareness is into the condition of the symbol -- mass, meaning
and mobility. To get a clear idea of this, you see the word "a"
on this page. That has mass, even if very slight mass. It has
meaning, since it conveys an idea when glanced at, and it
certainly has mobility, since you can move the book around. Now
you, looking at this book, have the role of an orientation point
to the degree that you do not conceive yourself to have a fixed
identity, a fixed position, a fixed mass. If you, looking at
the book, have no real mass, if your name is not a tremendously
fixed idea with you, and if you know you can move your body
around without having to move with it, then you would very
clearly and decisively be an orientation point. But if you think
you have mass and are mass, and if you think you are your name,
and if you think you have to move around only
34
by moving the body around, then of course somebody else,
something else, can be your orientation point. It may be your
mother. It may be your home town, or, if you are a mystic, it
might even be some spirit. You would think of yourself as a
symbol. Similarly, a symbol does not remember anything more
than it symbolizes, and thus your memory to a large degree
might be the memory of past allies -- people who took care of
you and to whom you were attached affectionately -- and if you
were in a lecture you would probably take notes rather than
remember what is being said. An orientation point has the power
of memory without record. A symbol has the power of memory
only to the degree that it is a record.
Thus we see that it is desirable that an individual does not
identify himself with masses, but that he retain his ability to
handle masses and objects and energies, to remember at will,
without the need of records such as those in the reactive bank, or
facsimile machines such as those in the analytical mind's bank.
In any good, thorough investigation, one investigates to see
what he will discover and to find better ways to do things. In
any reliable investigation report one tells what he discovered
and reports its character and nature. In this science we are doing
just that. When we talk of the awareness of awareness unit we are
not talking to be pleasing, to win friends or influence professors,
we are simply telling you what has been discovered after twenty-five
years of research and investigation in the field of the mind that
has taken off from the platform of physics and mathematics rather
than philosophy. The awareness of awareness unit is a fact. It is
a demonstrable fact, and the best way to demonstrate it is to use
the processes which accomplish this, and then discover that the
individual
35
is more well, has a better memory, is better oriented, more
capable, is more ethical, happier, has better command of time,
can communicate better, is more willing to have friends, is less
anti-social than the average person, and has a greater zest for
living and getting things done. All these things can be
accomplished by test.
In 1950 we often had occasion to demonstrate the existence
of the engram. It seemed to be highly in question amongst
those people who were extremely specialized -- it said on their
diplomas -- in the field of the mind. To be accomplished in the
field of the mind and yet not know anything about engrams or
facsimiles would be an idiotic state indeed, because the mind
is composed of facsimiles and engrams, if one wishes to examine
it -- or energy products. Well, then (as now) we were only
interested in results. What can we do with this technology? If
we can demonstrate with this technology that we can better the
lives, tolerances, abilities of those around us, then certainly
we will have done something. We have no place for philosophical
argument concerning this material. It is simply workable
material. You do not argue with the directions on how to open a
vacuum packed can. If you don't follow them you don't get the
can open. Or, not following them, and still being insistent upon
it, you smash the can and ruin the contents. One would not go
into a philosophic dissertation about the directions of opening
a can. Obviously they are written by somebody who knows how
to open cans, and any hours spent on getting this person to
demonstrate that he really could open cans would be wasted
time. The thing to do is simply read the directions, follow them
very closely, and see whether or not the can is opened. Although
this seems to be a very common sort of example to apply to that
noble creature, Man, it is nevertheless, the
36
bluntest statement that could be made about the status of
Dianetics and Scientology and their uses and purposes.
Dianetics has as its goal the repairing and patching up of this
thing called by the uninitiated, this civilization, taking its destiny
out of the hands of madmen who think that the entire organism is
simply a machine, and putting it in the hands of the same people,
only this time with the ingredient of sanity added. There isn't
even any point in trying to categorize Dianetics or say that it
compares to psychology or mathematics or engineering, or any
other activity, because it is obviously senior to all these activities
and doesn't have to take any of these activities into account to
work. All Dianetics needs to work is a trained auditor, a preclear,
and a little time in which to accomplish its processes. If these
ingredients -- the auditor, the preclear, and a little time -- were
not available, then there would be no purpose in having any
Dianetics at all, since there wouldn't be any human race.
The spirit in which these conclusions are advanced is intensely
practical, and now that some nitwits who probably don't get
along with their wives and hate dogs, but who have worked
themselves into the position of being able to, can knock a couple
of atoms together, either by orders or by actual skill, and so
tear up a very nice playing field, the presence of Dianetics in
this world is not simply a practicality, but an urgency.
CHAPTER IV
ACCENT ON ABILITY
Almost anyone realizes that he can be better than he is, that he
can do things better than he has been doing them. It is an entirely
different thing to ask someone to realize that he is ill, aberrated,
or stupid. Why is it that a man can understand that he can
be more capable and very often cannot understand that he is
incapable? It would seem to follow that if a man realized that
he could be more capable, then he would realize at once that he
was, to some degree, less capable than he could be. For various
reasons, however, this does not follow. One is confronted many
times too often by his insistence upon brilliance of a very stupid
man. It could be said with some truth that the person who asserts
he needs to know no more to be fully as bright as his fellows,
would, upon examination, be discovered to be quite deficient in
capability and understanding.
Earth has had many examples of this. The Fascist is probably
best described as a very stupid man who insists upon a status
quo which is intolerable for all others, yet who believes himself
to be brighter than all others. But even a Fascist of the most
modern sort -- the Fission Fascist -- would be the first to admit
that both he and others could do a better job of being fascistic.
The basic reason for this is a simple one, almost idiotically
simple. One can understand understanding, and can see that
38
understanding can increase. Stupidity, ignorance, illness,
aberration, incapability are only a fall away from understanding
and are, themselves, less understanding and so are less
understandable. One does not understand that he might get worse,
and so does not have any great communication with people who tell
him that he will get worse. The dying man believes right up to the
moment of his last breath, no matter what he is saying to his
doctor and family, that he is going to get better. He has no
understanding of that state of non-understandingness called death.
One can understand the understandable. One cannot understand the
incomprehensible because the definition of incomprehensibility is
non-understandability. As I said, this is an almost idiotically
simple situation.
Life in its highest state is understanding. Life in its lower
states is in a lower level of understanding, and where life has
ceased to function and has arrived at what one might call total
incapability, there is no understanding at all.
In Dianetics and Scientology we have a great deal to do with
this subject called understanding. Understanding has very
specific component parts. These component parts are: Affinity,
Reality, and Communication.
Affinity, Reality, and Communication form an interdependent
triangle. It is easily discovered on some inspection that one
cannot communicate in the absence of Reality and Affinity.
Further, one cannot have a reality on something with which he
cannot communicate and for which he feels no affinity. And
similarly, one has no affinity for something on which he has
no reality and with which he cannot communicate. Even more
narrowly, one does not have affinity for those things on which
he has no reality and on which he
39
cannot communicate, and one has no reality on things which he
has no affinity for and cannot communicate upon, and one cannot
communicate upon things which have no reality to him and for
which he has no affinity.
A graphic example of this would be anger. One becomes angry
and what one says does not then communicate to the person at
whom one might be angry. Even more crudely, the fastest way to
go out of communication with a machine would be to cease to
feel any affinity for it, and to refuse to have any reality upon
it.
We call this triangle the ARC triangle. The precision
definitions of these three items are as follows:
1. COMMUNICATION is the interchange of ideas or particles
between two points. More precisely, the definition of
Communication is: Cause, Distance, Effect with Intention and
Attention and a duplication at Effect of what emanates from
Cause.
2. REALITY is the degree of agreement reached by two ends of
a communication line. In essence, it is the degree of duplication
achieved between Cause and Effect. That which is real is real
simply because it is agreed upon, and for no other reason.
3. AFFINITY is the relative distance and similarity of the
two ends of a communication line. Affinity has in it a mass
connotation. The word itself implies that the greatest affinity
there could be would be the occupation of the same space, and
this, by experiment, has become demonstrated. Where things do
not occupy the same space their affinity is delineated by the
relative distance and the degree of duplication.
40
These three items, Affinity, Reality and Communication,
can be demonstrated to equate into Understanding. Above
Understanding is Knowingness without formula or design, and
this might be considered to be a unit activity. Dropping down
from a complete Knowingness we would arrive into the realm
of Understanding, for this is a Third Dynamic* manifestation
peculiar to two or more individuals. Were you to be a clever
mathematician, you could discover by Symbolic Logic how all
mathematical formulas could be derived from this principle
that Understanding is composed of Affinity, Reality, and
Communication. No mathematics falling outside this triangle
is valid mathematics to man. There is no additional factor in
Understanding except Significance, but this, of course, is the
idea or consideration mentioned in the Communication Formula
(1., above).
It is a truism that if we could understand all Life we would then
tolerate all Life. Further, and more germane to ability, if one
could occupy the position of any part of Life, one would feel a
sufficient affinity for Life to be able to merge with it or separate
from it at will.
When we say "Life" all of us know more or less what we are
talking about, but when we use this word "Life" practically, we
must examine the purposes and behavior, and in particular the
formulas evolved by life in order to have the game called "Life."
When we say "Life" we mean Understanding, and when we say
"Understanding" we mean Affinity, Reality, and Communication. To
understand all would be to live at the highest level of potential
action and ability. The quality of Life exists in the presence of
Understanding -- in the presence, * See full list of Dynamics in
Chapter XI.
41
then, of Affinity, Reality, and Communication. Life would exist
to a far less active degree in the levels of misunderstanding,
incomprehensibility, psychosomatic illness, and physical and
mental incapabilities. Because Life is Understanding it attempts
to understand. When it turns and faces the incomprehensible it
feels balked and baffled. It feels there is a secret, and feels
that the secret is a threat to existence.
A secret is antipathetic to Life, and therefore Life, in searching
for those things which would seem to reduce it, will hit upon
various secrets it must discover. The basic secret is that a secret
is an absence of Life, and a total secret would be a total
unlivingness.
Now let us look at this formula of Communication and discover
that we must have a duplication at Effect of what emanates from
Cause. The classic example here is a telegram sent from New
York City to San Francisco which says "I love you." When it
arrives in San Francisco the machinery of communication has
delivered it so that it says "I loathe you." This failure of
duplication is looked upon as an error, and would cause
considerable problems and trouble. It could not be considered
to be a very good communication. There was nothing wrong with
the basic intention. There was nothing wrong with the Attention
which would be given the wire in San Francisco. The only thing
that was wrong was a failure to duplicate at Effect what
emanated from Cause.
Now if Life is Understanding it would find it very hard to
communicate with something which was not Understanding. In
other words, Life, faced with a non-understanding thing, would
feel itself balked, for Life, being Understanding, could not
then become non-understanding without assuming the role of being
incomprehensible. Thus it is that the seeker after secrets is
trapped into being a secret himself.
42
Where one has an effect point which is an incomprehensible
thing, and where one is occupying a cause point, in order to get
any communication through to the effect point at all, it would
be necessary for the one at cause point to somehow or another
reduce his understandingness down towards incomprehensibility.
The salesman knows this trick very well. He looks at his
customer, recognizes his customer is interested in golf, and
pretends to be interested in golf himself in order to have his
customer listen to his sales-talk. The salesman establishes points
of agreement and potential duplication, and then proceeds into
a communication. Thus searchers after truth have often walked
only into labyrinths of untruth -- secrets -- and have themselves
become incomprehensible, with conclusions of incomprehensibility.
Thus we have the state of beingness of the philosophical textbooks
of Earth. A wonderful example of this is Immanuel Kant, the Great
Chinaman of Koenigsburg, whose German participial phrases and
adverbial clauses, and whose entire reversal of opinion between
his first and second books balks all our understanding as it has
the understanding of philosophic students since the late Eighteenth
Century. But the very fact that it is incomprehensible has made it
endure, for Life feels challenged by this thing which, pretending
to be understanding, is yet an incomprehensibility. This is the
grave into which so many philosophers walk. This is the coffin
into which the mathematician, seeking by mathematics the secrets of
the universe, eventually nails himself. But there is no reason why
everyone should suffer simply because he looks at a few secrets.
The test here is whether or not an individual possesses the power
to Be at his own determinism. If one can determine himself to
be incomprehensible at will, he can of course, then, determine
himself to be comprehensible again. But if he is obsessively, and
without understanding, being determined into incomprehensibility,
then of course
43
he is lost. Thus we discover that the only trap into which Life
could fall is to do things without knowing it is doing them.
Thus we get to a further delineation of the secret and we discover
that the secret, or any secret, could exist only when Life
determined to face it without knowing and without understanding
that it had so determined this action. The very best grade secret,
then, would be something which made Life also tend to forget that
it was looking at a secret.
One can always understand that his ability can increase,
because in the direction of an increase in ability is further
understanding. Ability is dependent entirely upon a greater and
better understanding of that field or area in which one cares to
be more able. When one attempts to understand inability he is of
course looking at less comprehensibility, less understanding, and
so does not then understand lessening ability anywhere near as
well as he understands increasing ability. In the absence of
understanding of ability we get a fear of loss of ability, which
is simply the fear of an unknown, or a thought-to-be-unknowable
thing, for there is less knowness and less understanding in less
ability.
Because Life does not want to face things which are less
Life-like, it has a tendency to resist and restrain itself from
confronting the less comprehensible. It is the resistance alone
which brings about the dwindling spiral, the descent into less
ability. Life does not will this descent into less ability unless
Life is cognizant of the principles involved. Life exists itself
into this less-ability. There is a primary rule working here: that
which one fears, one becomes. When one refuses to duplicate
something, and yet remains in its environment, his very resistance
to the thing he refuses to duplicate will cause him eventually to
become possessed of so many energy pictures of that thing which he
refuses to duplicate that he will,
44
to have any mass at all, find himself in possession of those
energy pictures, and without actually noticing when it happened,
is very likely to accept, at their level, those things which he
refused to duplicate earlier. Thus we get the riddle of the engram,
the facsimile, if we understand, at the same time, that Life does
not necessarily find it bad to have masses of energy around, and
is, indeed, unhappy unless it does have some energy. For if there
is no energy, then there is no game. Life has a motto: that any
game is better than no game. And it has another motto: any
havingness is better than no havingness. Thus we find individuals
clutching to them the most complex and destructive of facsimiles
imaginable. They do not necessarily want these complexities, and
yet they want the energy or the game which these complexities would
seem to offer them.
If you would make anyone well, you must then concentrate
upon an increase of ability, an increase of understanding. The
only reason bad things come to Life is because understanding
has impressed further life into them. When an individual faces
some secret, the fact that he is facing it and injecting life into
it alone causes the secret to activate and have force in action.
The only way a bad situation in existence can continue to have
life is by taking life from nearby sources of communication.
The bad things of life, then, have life only to that degree
that understanding is invested in them. We have an example in
poliomyelitis, which was at one time an extremely minor and
unheard-of illness. By various publications, by a great deal of
advertising, by many invitations to combat this illness, it is made
to take prominence and manifest itself in this society. The only
life, actually, which poliomyelitis has is the amount of life which
can be invested in poliomyelitis. Yet, poliomyelitis, one thinks,
would exist and continue its way if it were ignored. If one were to
45
go on ignoring poliomyelitis, now that one knows about
poliomyelitis, yes, this would be the case. It indeed would
continue to exist even though everyone was studiously ignoring
it. As a matter of fact it would get worse. If, however, it were
to be completely understood, and if an ability on the part of
individuals existed by which they could face it without having to
resist it, then the matter would be solved.
One wonders why all the nurses and doctors in contagious
wards do not immediately pick up the illness, and here we have
another factor which is the same factor as understanding, but
couched in a different way. People do not acquire obsessively
those things which they do not fear. An individual has to resist
something, has to be afraid of something, has to be afraid of
the consequences of something before it could have any adverse
obsessive effect upon him. At any time he could have a
self-determined duplication of it, but this, not being obsessive,
not being against his will, would not produce any ill symptom
beyond the length of time he determined it.
Part of understanding and ability is control. Of course, it is
not necessary to control everything everywhere if one totally
understands them. However, in a lesser understanding of things,
and of course in the spirit of having a game, control becomes
a necessary factor. The anatomy of control is Start, Stop and
Change, and this is fully as important to know as Understanding
itself, and as the triangle which composes Understanding,
Affinity, Reality, and Communication.
The doctors and nurses in a contagious ward have some degree
of control over the illnesses which they see before them. It is only
when they begin to recognize their inability to handle these ills or
these patients that they, themselves, succumb to this. In view of
the fact that of recent centuries
46
we have been very successful in handling contagious diseases,
doctors and nurses, then, can walk with impunity through
contagious wards.
The fighters of disease, having some measure of control over
the disease, are then no longer afraid of the disease, and so it
cannot affect them. Of course, there would be a level of body
understanding on this which might yet still mirror fear, but we
would have the same statement obtaining. People who are able to
control something do not need to be afraid of it, and do not suffer
ill effects from it. People who cannot control things can receive
bad effects from these things.
Here we have an example of what might happen in the realm of
disease. How about human aberration? We discover that the
sanitariums of the world are all too often inhabited, in addition
to patients, by these persons who were formerly at work in these
institutions. It is a rather shocking thing to discover in Ward
Nine the nurse who was once supervisor of a mental hospital.
Now here we have a condition where there was no control or
understanding. People do not understand mental illness,
aberration, insanity, neurosis. The first actual effort along
this line which cut down the tally was Freudian Analysis, and
yet this, requiring much too long, was not an effective weapon.
These doctors and nurses in institutions who, then, are
themselves patients in the same institutions knew definitely that
they did not have any real control over insanity. Thus, having
no control over it, they became subject to it. They could not
start, stop and change insanity. The franticness of this state
is represented by the medieval torture which has been utilized
in such institutions as "cures." By "cured" the people in such
institutions merely meant "quieter." The natural course of
existence would lead them to think in terms of euthanasia, and
so they have -- that it
47
would be best to kill the patient rather than to have his insanity
continue. And they have even accomplished this at the rate of
two thousand mental patients a year dead under electric shock
machines. And they have accomplished it by a very high
percentage dead under brain operations. The only effectiveness of
electric shock and brain operations would be to render the patient
less alive and more dead, and the end-product we see so many
times of death, which would be the only way to stop the insanity.
These people, of course, could not envision the fact of
immortality and that the insanity would crop up as a problem in
future generations. They had to conceive that if they killed the
patient, or if they simply made him much quieter, they had then
triumphed to some degree. In view of the fact that Man, sane or
insane, is not to be destroyed according to law waives against
this "solution."
With Dianetics, to use the study in a relatively narrow field
of application, we have assumed some control over insanity,
neurosis, aberrations, and can actually start, stop and change
aberration. In the first book, "Dianetics: The Modern Science of
Mental Health," techniques were present which would place in
view, and then vanquish them, almost any mental manifestation
known in the field of insanity and aberration. Where an auditor
was unable to do anything for the insane or the neurotic, the fault
(if fault there was) generally lay in the fact that the auditor was
actually afraid. His fear was borne entirely out of his insecurity
in starting, stopping and changing the condition.
In modern instruction at Academies of Scientology, there is
little or no emphasis placed upon the case of the student, and yet
when the student graduates he is discovered to be in a very high
tone. The entire concentration is upon giving the student the
ability to handle any and all types of case, and he
48
becomes sufficiently secure in his ability -- if he is graduated
-- to walk without any fear and considerable calm through any
and all areas of human aberration. He has been given the
technologies by which these misbehaviors of Life can be
controlled. In view of the fact that he can start, stop and
change them he need no longer fear them, and could with impunity
work around the insane if this were his mission.
The handling of psychosis, neurosis, and psychosomatic illness
do not happen to be the mission of the auditor. Indeed, these
things get well only if they are more or less ignored. As long as
the accent is upon ability any malfunction will eventually vanish.
The mission of the auditor is in the direction of ability. If he
increases the general ability of the preclear in any and all
fields then, of course, any misability such as those represented
by psychosis, neurosis, and psychosomatic illness will vanish.
The auditor, however, is not even covertly interested in these
manifestations. Around him he sees a world which could be far
more able. It is his business to make it so. While business, in
general, does not recognize that there is anything wrong with its
abilities, it can recognize that its abilities can be better. One
well-trained auditor working with group processing in the United
States Air Force could treble the number of pilots successfully
graduated from a school, and could reduce the crash toll of
high-speed planes by fully three-quarters. This is not a wild
statement. It is simply an application of the research data already
to hand. The mission is greater ability, not an eradication of
inability.
Just to give more understanding to those around him could be
said to be a sufficient mission for a well-trained auditor, for by
doing so he would certainly increase their ability. By increasing
that ability he would be able to increase their Life.
49
The common denominator of all neurosis, psychosis, aberration
and psychosomatic ills is "can't work." Any nation which has a
high incidence of these is reduced in production, and is reduced
in longevity.
And what does he do about "how bad it is"? Well, if one
depends for a long time upon others to do something about it, or
depends upon force, he will fail. From his viewpoint the only
one who can put more Life, more Understanding, more Tolerance
and more Capability into the environment is himself, just by
existing in a state of higher Understanding. Without even being
active in the field of auditing, just by being more capable, an
individual could resolve for those around him many of their
problems and difficulties.
The accent is on ability.
* Amongst the unable is the criminal, who is unable to think of
the other fellow, unable to follow orders, unable to make things
grow, is unable to determine the difference between good and
evil is unable to think at all on the future -- Anybody has some
of these. The criminal has all of them -- LRH
CHAPTER V
THE AUDITOR'S CODE
There are several codes in Scientology and Dianetics. The only
one that has to be obeyed if we wish to obtain results upon a
preclear is The Auditor's Code, 1954. In the first book,
"Dianetics: The Modern Science of Mental Health," we had an
Auditor's Code which was derived more or less from an ideal
rather than from practical experience. In the ensuing years a
great deal of auditing has been done and a great many errors
have been made by auditors. And when we have taken the common
denominator of what has caused preclears to make small or
negative progress, we discover that these can be codified so as
to inform the auditor who wishes to get results what to avoid in
his processing.
When a psychoanalyst or psychologist uses Dianetics he is very
prone to be operating in his own frame of conduct. It is the
conduct of the practitioner almost as much as the processes
which makes Dianetics work. In psychoanalysis, for instance, we
discover that the basic failure of Freud's work in practice and
as used by analysts failed chiefly because of two things done by
the analyst in a consultation room. Whatever the value of Freud's
libido theory, the effectiveness was reduced by the analyst's
evaluation for the patient. The patient is not allowed to work
out his own problem, or to come to his own conclusions. He is
given ready-made interpretations. In psychology there is no
operating code, for clinical psychology is not much practiced
and is, indeed,
52
outlawed in many states. While psychiatry might have a modus
operandi, none of those conversant with this handling of the
insane -- the function of psychiatry -- would call it a code
intended to induce a better state of beingness in a patient.
In education, which is in itself a therapy, we discover an
almost total absence of codified conduct beyond that laid down
by school boards to regulate the social attitude of, and restrain
possible cruelty in educators. Although education is very
widespread, and indeed is the practice best accepted by this
society for the betterment of individuals, it yet lacks any tightly
agreed-upon method or conduct-codification for the relaying of
data to the student. Custom has dictated a certain politeness on
the part of the professor, or teacher. It is generally believed to
be necessary to examine with rigor and thoroughness. Students are
not supposed to whisper or chew gum, but education in general
has no code designed to oil the flow of data from the rostrum to
the student bench. On the contrary, a great many students would
declare that any existing code was designed to stop any flow
whatever.
Dianetics is in an interesting position in that it is itself,
and although people may try to classify it with mental therapy, it
is closer to the level of education so far as the society itself
is concerned. Its goal is the improvement of the mind on a
self-determined basis, and its intended use is upon individuals
and groups. Because it is an accumulation of data which is
apparently the agreed-upon factors from which existence is
constructed, and although the simple perusal of this data very
often frees an individual, it is also disseminated on an individual
and group basis directly to individuals and groups, and is a form
of self-recognition.
If you were to make the best progress along any highway
53
you would do well to follow the signs. In this Auditor's Code of
1954 we have a number of sign-posts, and if their directions are
pursued a maximum of result will result. If they are not pursued,
one is liable to find the preclear over in the ditch in need of a
tow-truck in the form of a better auditor. Quite in addition to the
command of the processes themselves, the difference between the
Book Auditor and the professional Auditor lies in the observance
of this code. A very great deal of time is invested in the auditor
at Academies of Scientology in demonstrating to him the effects
of disobedience of this code and obedience of it, and in leading
him to practice it closely. This supervision in the Academies
is relatively simple. One takes a look at the class and finds
somebody who is not in good shape. One discovers who audited
him, and one then knows what auditor is not following the
Auditor's Code. The offending student is then taken aside and
briefed once more. A graduating auditor has to know this code
by heart, and more importantly has to be able to practice it
with the same unconscious ease as a pilot flies a plane.
THE AUDITOR'S CODE, 1954
1. Do not evaluate for the preclear.
2. Do not invalidate or correct the preclear's data.
3. Use the processes which improve the preclear's case.
4. Keep all appointments once made.
5. Do not process a preclear after 10.00 p.m.
6. Do not process a preclear who is improperly fed.
7. Do not permit a frequent change of auditors.
8. Do not sympathize with the preclear.
9. Never permit the preclear to end the session on his own
independent decision.
10. Never walk off from a preclear during a session.
11. Never get angry with a preclear.
54
12. Always reduce every communication lag encountered by
continued use of the same question or process.
13. Always continue a process as long as it produces change, and
no longer.
14. Be willing to grant beingness to the preclear.
15. Never mix the process of Dianetics with these of various
other practices.
16. Maintain two-way communication with the preclear.
This is actually The Auditor's Code, 1954, Amended, since it
has one additional clause from the original release of this code
-- number 16: "Maintain two-way communication with the preclear."
If one were to sort out these provisos he would discover that all
of them were important, but that three of them were more vitally
concerned with processing than the others, and that these three,
if overlooked, would inevitably and always result in case failure.
These three are the differences between a good auditor and a bad
auditor. They are numbers 12, 13 and 16.*
In 12 we discover that the auditor should reduce every
communication lag encountered by continued use of the same
question or process. Almost every case failure contains some of
this. The difference between a professional Auditor and a Book
Auditor is most visible in this and the other two provisos
mentioned. A good auditor would understand what a
* This code (replaced in 1968) was extended to include:
17. Never use Scientology to obtain personal and unusual favors
or unusual compliance from the preclear for the auditors own
personal profit.
18. Estimate the current case of your preclear with reality and do
not process another imagined case.
19. Do not explain, justify or make excuses for any auditor
mistakes whether real or imagined.
55
communication lag is -- the length of time intervening between
the asking of a question and the receiving of a direct answer to
that question, regardless of what takes place in the interval
-- and he would be very careful to use only those processes on a
preclear which the preclear could reasonably answer up to, and
he would be quite certain not to walk off from a communication
lag into which the session had entered. A bad auditor would
believe, when he had struck a communication lag, that he had
simply found a blind alley, and would hastily change to some
other question.
In number 13: "Always continue a process as long as it
produces change, and no longer," we find the greatest frailty on
the part of auditors. An auditor who is not in good condition or
who is not well trained will "Q and A" with the preclear. When
the preclear starts to change, the auditor will change the process.
(By "Q and A" we mean that the answer to the question is the
question, and we indicate a duplication.) Here we find an auditor
possibly so much under the command of the preclear, rather than
the reverse, that the auditor simply duplicates obsessively what
the preclear is doing. The preclear starts to change, therefore the
auditor changes. A process should be run as long as it produces
change. If the preclear is changing that is what the auditor wants.
If the auditor were to stop and change off to some other process
just because the preclear has shown some change, we have
discovered some very sick preclears. Additionally, an auditor is
liable to continue a process long after it has stopped producing
change. He and the preclear get into a sort of a marathon, a
machine-motivated grind, on Opening Procedure by Duplication,
which probably after ten hours produced no further alteration in
the preclear. Yet this pair might go to 50 hours with the process
and would be quite disheartened to discover that for 40 hours
nothing had
56
happened. This, however, is much less harmful as an action than
just changing a process simply because it is producing change.
The maintenance of two-way communication is the most touchy
activity of auditing. An auditor being the auditor and
concentrating upon control of the preclear, all too often forgets
to listen when the preclear speaks. Many an auditor is so
intent upon the process that when it produces a change which the
preclear thinks he should advise upon, the auditor ignores him.
Ignoring the preclear at a time when he wishes to impart some
vital information generally sends the preclear directly into
apathy. At the same time, an auditor should not permit the
preclear to keep on talking forever, as in the case of a lady
recently reported who talked to the auditor for three days and
three nights. The therapeutic value of this was zero, for the
auditor was listening to a machine, not to a preclear. One
should understand rather thoroughly the difference between
an obsessive, or compulsive communication line and an actual
communication. Listening to circuits* of course validates
circuits. The auditor should pay attention to the rational,
the usual, the agreed-upon, and should leave very much alone
the bizarre, the freaky, the compulsive and the obsessive
manifestations of the preclear. The maintenance of two-way
communication is actually a process in itself, and is the first
and most basic process of Dianetics, and continues on through
all the remaining processes.
Simply because we have pin-pointed three of these there is
no reason to ignore the others. Every time there has been a
"psychotic break" by reason of or during auditing, it has occurred
when the preclear was improperly fed, when the
* Circuits: Reactive patterns rather than actual communication.
See Glossary.
57
preclear had had a frequent change of auditors, and when the
two-way communication had not been maintained. The effort on
the part of the preclear to impart a vital change to the auditor
was ignored. All these "psychotic breaks" were repaired, but because
these factors were present the patching up was rather difficult.
Audit them early, audit them bright, listen to what they have to
say about what's happening, make sure they are eating regularly,
and change auditors on a preclear as seldom as possible, and no
"psychotic breaks" will occur.
If you are simply investigating Dianetics to discover whether
or not it is workable, you should be aware of the fact that
the Auditor's Code, following of, is an essential function of
Dianetics. Dianetics functions very poorly in the absence of the
Auditor's Code. It is part of the process, not simply a polite way
to go about handling people. Thus, if Dianetics is tested in the
absence of The Auditor's Code, do not pretend that it has been
tested at all.
Another phrase might have been added to this code, but it
would be more germane to living than to auditing, and that
phrase would be: "Maintain silence around unconscious or
semi-conscious people." The reason for this is contained in
"Dianetics: The Modern Science of Mental Health" and in
preventive Dianetics. Such statements become "engramic." The
addition of this to the Auditor's Code, however, is not practical,
as an auditor often finds himself talking to a "groggy" preclear.
Because the auditor is reducing every communication lag he
encounters by a repetition of the question, the asking of a
question or giving of a command to a semi-conscious preclear is
thus rendered relatively unaberrative, for sooner or later the
question imbedded in the unconsciousness will work loose and
the communication lag will not
58
flatten until this occurs. Thus, simply the reduction of the
communication lag in itself eradicates such phrases. Thus, this
is not part of the Auditor's Code. However, when we encounter
unconsciousness or semi-consciousness, as in moments
immediately after the injury of a child, a street accident,
an operation, we maintain silence when we are not auditing a
person. Mothers and fathers would spare themselves a great deal
of later mental unrest on a child's part if they knew and would
follow this injunction, and in many other ways it is a very
important one. A man can be killed by too much conversation
around him while he is injured. No matter how deeply
unconscious he may appear to be, something is always
registering. The questioning by the police at the scene of an
accident, where the person being questioned is in a state of
shock, or where other accident victims are present, is probably
the most aberrative conduct in this society. The questioning by
police is quite restimulative in any event, and many severe
complications after accidents have been traced immediately to
this activity on the part of the police. It might be very important
for some ledger somewhere to know exactly who caused this. It
is more important that the people involved in it live and be happy
afterward. It is not that we do not like police. This is not the
case. We simply believe that the police should be civilized, too.
Simply memorizing this code is not enough. Memorizing it in
order to practice it is indicated, but it is the practice of this
code which is important. Observance of it is the hallmark of a
good auditor, and it signalizes the recovery of the case.
If an auditor is going to raise the ability of the preclear, his
ability in the field of auditing must be considerable. That ability
begins with the understanding and observance of the Auditor's
Code, 1954, Amended.
CHAPTER VI
TRAPPED
In Greece, Rome, England, Colonial America, France and Washington,
a great deal of conversation is made on the subject of Freedom.
Freedom, apparently, is something that is very desirable. Indeed,
Freedom is seen to be the goal of a nation or a people. Similarly,
if we are restoring ability to the preclear we must restore Freedom.
If we do not restore Freedom we cannot restore ability. The
muscle-bound wrestler, the tense driver, the rocket jockey with
a frozen reaction time alike are not able. Their ability lies in
an increase of Freedom, a release of tension, and a better
communication to their environment.
The main trouble with Freedom is that it does not have an
anatomy. Something that is free is free. It is not free with wires,
vias, by-passes, or dams, it is simply free. There is something
else about Freedom which is intensely interesting, it cannot be
erased. In "Dianetics: The Modern Science of Mental Health" we
learned that pleasure moments were not erasable. The only thing
that was erasable was pain, discomfort, distortion, tenseness,
agony, unconsciousness. In more modern Scientological parlance,
Freedom cannot be "as-ised," it is something which is imperishable.
You may be able to concentrate somebody's attention on something
that is not free and thus bring him into a state of belief that
Freedom does not exist, but this does not mean that you have
erased the individual's freedom. You have not. All the freedom he
60
ever had is still there. Furthermore Freedom has no quantity, and
by definition it has no location in space or time. Thus we see the
awareness of awareness unit as potentially the freest thing there
could be. Thus man concentrates on Freedom.
But if Freedom has no anatomy, then please explain how one is
going to attain to something which cannot be fully explained.
If anyone talks about a "road to Freedom" he is talking about
a linear line. This, then, must have boundaries. If there are
boundaries there is no freedom. This brings the interesting
proposition to mind that the very best process, by theory, would
be to have an individual assume himself to be free, and then
he would simply be asked to assume himself to be free again.
Indeed, upon many cases of a high toned variety this is a quite
workable process. An individual is "sick," he is usually in very
good tone, the auditor simply asks him to assume that he is free,
and he will cease to be "sick." The magic, however, is limited
to those people who have some concept of what "free" means. Talk
to a person who works from eight o'clock until five with no
goals, and no future, and no belief in the organization and its
goals, who is being required by time-payments, rent, and other
barriers of an economic variety to invest all of his salary as
soon as it is paid, and we have an individual who has lost the
notion of Freedom. His concentration is so thoroughly fixed upon
barriers that Freedom has to be in terms of less barriers. Thus,
in processing we have to audit in the direction of less and less
barriers in order to attain Freedom.
If Freedom is so very compelling and is so useful, and is in
itself something like a synonym for ability -- even if not entirely
-- then it is our task to understand a little more about Freedom as
itself in order to accomplish its attainment, for
61
unfortunately it is not enough for the bulk of the human race
simply to say "be free" and have an individual recover.
Life is prone to a stupidity in many cases in which it is not
cognizant of a disaster until the disaster has occurred. The
middle-western farmer had a phrase for it: "Lock the door after
the horse is stolen." It takes a disaster in order to educate people
into the existence of such a disaster. This is education by pain,
by impact, by punishment. Therefore, a population which is faced
with a one-shot disaster which will obliterate the sphere would
not have a chance to learn very much about the sphere before
it was obliterated. Thus, if they insisted upon learning by
experience in order to prevent such a disaster, they would never
have the opportunity. If no atomic bomb of any kind had been
dropped in World War II it is probable there would be no slightest
concern about atomic fission, although atomic fission might have
developed right on up to the planet-buster without ever being used
against Man, and then the planet-buster being used on Earth and so
destroying it.
If a person did not know what a tiger was, and we desired to
demonstrate to him that no tigers were present, we would have a
difficult time of it. Here we have a freedom from tigers without
knowing anything about tigers. Before he could understand an
absence of tigers he would have to understand the presence of
tigers. This is the process of learning we know as "by
experience."
In order to know anything, if we are going to use educational
methods, it is necessary then to know, as well, its opposite.
The opposite of tigers probably exists in Malayan jungles where
tigers are so frequent that the absence of tigers would be a
novelty, indeed. A country which was totally burdened
62
by tigers might not understand at all the idea that there were no
tigers. In some parts of the world a great deal of argument would
have been entered into with the populace of a tiger-burdened area
to get them to get any inkling of what an absence of tigers would
be. Many cases in processing have suddenly lost a somatic,* to
discover themselves in a new and novel state. This somatic was
so routine and so constant and so pervasive that they could not
intellectually conceive of what life would be like without that
particular somatic.
The understanding of Freedom, then, is slightly complex if,
then, individuals who do not have it are not likely to understand
it, and thus we have an individual who knows nothing about
exteriorization and knows everything about being in constant
contact with the sensations of a body failing to grasp the idea
of the freedom resulting from exteriorization. These people do not
even believe that exteriorization can exist, and so combat it. They
are so little experienced on the subject of Freedom that this type
of Freedom is "known to be non-existent" to them.
The way to demonstrate the existence of Freedom is to invite
the individual to experience Freedom, but if he does not know
what Freedom is, then he will not exteriorize. We have to hit
some sort of gradient scale on the matter, or make him turn
around and look squarely at the opposite of Freedom.
But the opposite of Freedom is slavery and everybody knows
this -- or is it? I do not think these two things are a dichotomy.
Freedom is not the plus of a condition where slavery is the minus
unless we are dealing entirely with the political organism. Where
we are dealing with the individual
* Somatic: A physical condition or sensation. See Glossary.
63
better terminology is necessary and more understanding of the
anatomy of minus-Freedom is required.
Minus-Freedom is entrapment. Freedom is the absence of barriers.
Less Freedom is the presence of barriers. Entirely minus-Freedom
would be the omnipresence of barriers. A barrier is matter or
energy or time or space. The more matter, energy, time or space
assumes command over the individual the less Freedom that individual
has. This is best understood as entrapment since slavery connotes
an intention, and entrapment might be considered almost without
intention. A person who falls in a bear-pit might not have
intended to fall into it at all, and a bear-pit might not have
intended a person to fall upon its stake. Nevertheless, an
entrapment has occurred. The person is in the bear-pit.
If one wants to understand existence and his unhappiness with
it, he must understand entrapment and its mechanisms.
In what can a person become entrapped? Basically and
foremost, he can become entrapped in ideas. In view of the
fact that freedom and ability can be seen to be somewhat
synonymous, then ideas of disability are first and foremost
an entrapment. I dare say that amongst men the incident has
occurred that a person has been sitting upon a bare plain in the
total belief that he is entirely entrapped by a fence. There is
that incident mentioned in "Self-Analysis" of fishing in Lake
Tanganyika where the sun's rays, being equatorial, pierce
burningly to the lake's bottom. The natives there fish by tying a
number of slats of wood on a long piece of line. They take either
end of this line and put it in canoes, and then paddle the two
canoes to shore, the slatted line stretching between. The sun
shining downward presses the shadows of these bars down to the
bottom of the lake and thus a cage of shadows moves inward
towards the shallows. The fish, seeing this cage
64
contract upon them, which is composed of nothing but the absence
of light, flounder frantically into the shallows where they
cannot swim and are thus caught, picked up in baskets and
cooked. There is nothing to be afraid of but shadows.
When we move out of mechanics man finds himself on unsure
ground. The idea that ideas could be so strong and pervasive is
foreign to most men. For instance, a government attacked by the
Communists does not perceive that it is being attacked only by
ideas. It believes itself to be attacked by guns, bombs, armies
and yet it sees no guns, bombs, armies. It sees only men standing
together exchanging ideas. Whether or not these ideas are sound
or not is beside the point, they are at least penetrative. No
16-inch armor plate could possibly stop an idea. Thus a country
can be entrapped, taken and turned towards Communism simply
by the spread of the Communistic idea. A country that fails to
understand this arms itself, keeps its guns cocked, its armies
alert, and then succumbs at last to the idea now entered into the
heads of the armed forces, which it so hopefully employed. The
collapse of Germany in World War I was an instance of this. Its
armies, its grand fleet were all flying the red flag. Although
Allied pressure and the conditions of starvation in Germany had
much to do with its defeat, nevertheless, it was keyed into being
by the Communist idea infiltrated into the minds of the men
who originally were armed and trained to protect Germany. And
Communism, just as an idea, traps the minds of men. They find
themselves organized into cells, they find their customs
abandoned and are regimented by a militant biological, soulless
tyranny, their master. Here is an idea becoming a sort of trap.
So, first and foremost, we have the idea. Then, themselves
65
the product of ideas, we have the more obvious mechanics of
entrapment in matter, energy, space and time.
The most common barrier which man recognizes as such would
be a wall. This is so obviously a barrier that individuals quite
commonly suppose all barriers to be composed of solid walls.
However, almost any object can be made into a barrier. A
less common use of an object as a barrier would be one which
inhibited, by some sort of suction or drag, a departure from it.
A solid lump of considerable magnetic properties will hold to
it a piece of steel. Gravity is, then, a barrier of a kind. It
holds the people or life units of Earth to Earth.
Another barrier would be energy. A sheet of energy or something
carrying energy, such as an electrical fence, can prove to be a
formidable barrier. A cloud of radioactive particles obstructing
passage into another space could also be a barrier. Tractor-type
beams, as in the case of gravity, could be seen to be a barrier
of sorts, but in the form of energy.
Yet another barrier, easily understood, is that of space.
Too much space will always make a barrier. Space debars an
individual from progressing into another part of the galaxy. One
of the finest prisons one could imagine would be one located on a
small piece of matter surrounded by such a quantity of space that
no-one could cross it. Space is such an efficient barrier that
people in the Southwest of the United States, committing crimes,
discover their way everywhere blocked by the giganticness of
space. In New York City it would be very easy for them, after
the commission of a crime, to vanish, but in attempting to cross
a space of such size as the Southwest they become exposed
everywhere to view, there being nothing else upon which the
police can fix their attention.
66
Quite another barrier, less well understood, but extremely
thorough as a barrier, is time. Time debars your passage into
the year 1776 and prevents your repossession of things which you
had in your youth. It also prevents you from having things in the
future. Time is an exceedingly effective barrier. The absence of
time can also be a barrier, for here an individual is unable to
execute his desires and is so constricted by the pressure of time
itself.
Matter, energy, space and time can all, then, be barriers. An
awareness of awareness unit, however, which is the personality
and beingness unit of the person, and which is composed of
quality, not quantity, can be anywhere it wishes to be. There
is no wall thick enough, nor any space wide enough, to debar the
reappearance at some other point of an awareness of awareness
unit. In that this is the individual, and not some ghost of the
individual, and as the individual is himself an awareness of
awareness unit and not his machinery and his body, we see that
as soon as one understands completely that he is an awareness of
awareness unit, he no longer is restricted by barriers. And thus
those who would seek entrapment for individuals are entirely
antipathetic towards the idea of exteriorization, and the person
who knows nothing but barriers is apt to believe that a condition
of no-barriers could not exist. Yet a condition of no-barriers can
exist, and this is itself Freedom.
Examining Freedom, then, we have to examine why people do
not attain it easily or understand it. They do not attain Freedom
because their attention is fixed upon barriers. They look at the
wall, not the space on either side of the wall. They have entities
and demon-circuits* which demand their attention, and, indeed,
the body itself could be con
* Demon-circuits: Reactive mechanisms. See Glossary.
67
sidered to be an attention-demanding organism. One might believe
that its total function was to command interest and attention.
It is so interesting that people do not conceive that behind
them lies all the Freedom anybody ever desired. They even go
so far as to believe that freedom is not desirable and that if
they could attain it they would not want it. One is reminded of
prisoners who occasionally go so sufficiently "stir-crazy" as
to demand after their release from prison confining walls and
restricted spaces. Manuel Komroff once wrote a very appealing
story on this subject, the story of an old man who had served
twenty-five years in prison, or some such time, and who on his
release asked for nothing more than the smallest room in his
son's house and was happiest when he could see someone on an
opposite roof who had the appearance of a guard, and who
actively put bars back on his window. One could consider that a
person who has been for a long time in the body could have such
a fixation upon the barriers imposed by the body, that once an
auditor tries to remove them the preclear puts them back quickly.
You might say that such a person is "stir-crazy," yet the
condition is remediable.
The anatomy of entrapment is an interesting one, and the reason
why people get entrapped, and, indeed, the total mechanics of
entrapment are now understood. In Scientology a great deal of
experimentation was undertaken to determine the factors which
resulted in entrapment, and it was discovered that the answer to
the entire problem was two-way communication.
Roughly, the laws back of this are: Fixation occurs only in
the presence of one-way communication. Entrapment occurs only
when one has not given or received answers to the things
68
entrapping him. Thus we see the ARC Triangle itself, and most
importantly the Communication factor of that triangle, looming
up to give us Freedom.
It could be said that all the entrapment there is is the waiting
one does for an answer.
Here we find Man. Basically he is an awareness of awareness
unit which is capable of, and active in, the production of matter,
energy, space and time as well as ideas. We discover that he is
more or less fixated upon ideas, matter, energy, space and time
and the processes and functions involving these. And we discover
that these, being the products of the awareness of awareness unit,
do not supply answers to the awareness of awareness unit, and
thus the awareness of awareness unit supplies itself those answers.
Entrapment is the opposite of Freedom. A person who is not
free is trapped. He may be trapped by an idea, he may be trapped
by matter, he may be trapped by energy, he may be trapped by
space, he may be trapped by time, he may be trapped by all of
them. The more thoroughly a preclear is trapped the less free he
is. He cannot change, he cannot move, he cannot communicate,
he cannot feel affinity and reality. Death itself could be said
to be Man's ultimate in entrapment, for when a man is totally
entrapped he is dead.
It is our task in investigation and auditing to discover for the
individual and the group a greater freedom, which is the roadway
to a greater ability.
The processes the auditor uses today are designed entirely to
secure greater freedom for the individual, for the group, for
Mankind. Any process which leads to a greater freedom
69
for all Dynamics is a good process. It should be remembered,
however, that an individual functions on all Dynamics, and that
suppression by an individual of the Third or Fourth Dynamic
leads to less Freedom for the individual, himself. Thus, the
criminal, in becoming immorally free, harms the group and
harms Mankind, and thus becomes less free himself. Thus there
is no Freedom in the absence of Affinity, Agreement, and
Communication. Where an individual falls away from these his
freedom is sharply curtailed and he finds himself confronted
with barriers of magnitude.
The component parts of Freedom, as we first gaze upon it, are
then: Affinity, Reality, and Communication, which summate into
Understanding. Once Understanding is attained, Freedom is
obtained. For the individual who is thoroughly snarled in the
mechanics of entrapment, it is necessary to restore to him
sufficient communication to permit his ascendance into a higher
state of understanding. Once this has been accomplished his
entrapment is ended.
None of this is actually a very difficult problem. In the auditing
done today this is very simple, but where the auditing is being
done by a person who does not basically desire the freedom of
the individual a further entrapment is more likely to ensue than
further freedom. The obsessively entrapped are then enemies of
the preclear, for they will trap others.
A greater freedom can be attained by the individual. The
individual does desire a greater freedom, once he has some
inkling of it. And auditing according to the precision rules and
codes of Dianetics and Scientology steers the individual out of
the first areas of entrapment to a point where he can gain higher
levels of Freedom, either by further auditing or
70
by himself. The only reason we need a regimen with which to
begin is to start an individual out of a mirror-maze of such
complexity that he himself, in attempting to wend his way, only
gets lost.
This is Dianetics 55!
CHAPTER VII
COMMUNICATION
Communication is so thoroughly important today in Dianetics
and Scientology, as it always has been on the whole track, that
it could be said that if you would get a preclear into
communication you would get him well. This factor is not new
in psychotherapy, but concentration upon it is new, and
interpretation of ability as communication is entirely new.
If you were to be in thorough and complete communication
with a car on a road, you would certainly have no difficulty
driving that car. But if you were in only partial communication
with the car and in no communication with the road, it is fairly
certain that an accident would occur. Most accidents do occur
when the driver is distracted by an argument he has had, or by an
arrest, or by a cross alongside of the road that says where some
motorists got killed, or by his own fears of accidents.
When we say that somebody should be in present time we mean
he should be in communication with his environment. We
mean, further, that he should be in communication with his
environment as it exists, not as it existed. And when we speak of
prediction we mean that he should be in communication with his
environment as it will exist, as well as as it exists.
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If communication is so important, what is communication? It is
best expressed as its formula, which has been isolated, and by
use of which a great many interesting results can be brought
about in ability changes.
There are two kinds of communication, both depending upon
the viewpoint assumed. There is outflowing communication and
inflowing communication. A person who is talking to somebody
else is communicating to that person (we trust), and the person
being talked to is receiving communication from that person.
Now, as the conversation changes, we find that the person who
has been talked to is now doing the talking, and is talking to the
first person, who is now receiving communication from him.
A conversation is the process of alternating outflowing and
inflowing communication, and right here exists the oddity which
makes aberration and entrapment. There is a basic rule here: He
who would outflow must inflow -- he who would inflow must
outflow. When we find this rule overbalanced in either direction
we discover difficulty. A person who is only outflowing
communication is actually not communicating at all in the fullest
sense of the word, for in order to communicate entirely he would
have to inflow as well as outflow. A person who is inflowing
communication entirely is again out of order, for if he would
inflow he must then outflow. Any and all objections anyone has
to social and human relationships is to be found basically in this
rule of communication, where it is disobeyed. Anyone who is
talking, if he is not in a compulsive or obsessive state of
beingness, is dismayed when he does not get answers. Similarly,
anyone who is being talked to is dismayed when he is not given
an opportunity to give his reply.
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Even hypnotism can be understood by this rule of
communication. Hypnotism is a continuing inflow without an
opportunity on the part of the subject to outflow. This is carried
on to such a degree in hypnotism that the individual is actually
trapped in the spot where he is being hypnotized, and will
remain trapped in that spot to some degree from there on. Thus,
one might go so far as to say that a bullet's arrival is a heavy sort
of hypnotism. The individual receiving a bullet does not outflow
a bullet, and thus he is injured. If he could outflow a bullet
immediately after receiving a bullet, we could introduce the
interesting question, "Would he be wounded?" According to our
rules he would not be. Indeed, if he were in perfect
communication with his environment he could not even receive a
bullet injuriously, but let us look at this from a highly practical
viewpoint.
As we look at two life units in communication we can label one
of them "a" and the other one of them "b." In a good state of
communication "a" would outflow and "b" would receive, then
"b" would outflow and "a" would receive. Then "a" would
outflow and "b" would receive. In each case both "a" and "b"
would know that the communication was being received and
would know what and where was the source of the communication.
All right, we have "a" and "b" facing each other in a
communication. "A" outflows. His message goes across a
distance to "b" who inflows. In this phase of the communication
"a" is Cause, "b" is Effect, and the intervening space we term the
Distance. It is noteworthy that "a" and "b" are both life units. A
true communication is between two life units, it is not between
two objects, or from one object to one life unit: "a," a life unit,
is Cause, the intervening space is Distance, "b," a life unit, is
Effect. Now a completion of this
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communication changes the roles. Replied to, "a" is now the
Effect, and "b" is the Cause. Thus we have a cycle which
completes a true communication. The cycle is Cause, Distance,
Effect, with Effect then becoming Cause and communicating
across a Distance to the original source, which is now Effect,
and this we call a two-way communication.
As we examine this further we find out that there are other
factors involved. There is "a's" intention. This, at "b" becomes
attention, and for a true communication to take place, a
duplication at "b" must take place of what emanated from "a."
"A" of course, to emanate a communication, must have given
attention to "b," and "b" must have given to this communication
some intention, at least to listen or receive, so we have both
Cause and Effect having intention and attention.
Now there is another factor which is very important. This is the
factor of duplication. We could express this as Reality, or we
could express it as Agreement. The degree of Agreement reached
between "a" and "b" in this communication cycle becomes their
Reality, and this is accomplished mechanically by Duplication.
In other words, the degree of Reality reached in this
communication cycle depends upon the amount of duplication.
"B," as Effect, must to some degree duplicate what emanated
from "a," now as Effect, in order for the first part of the cycle
to take effect, and then "a," now as Effect, must duplicate what
emanated from "b" for the communication to be concluded. If
this is done there is no aberrative consequence. If this duplication
does not take place at "b" and then at "a" we get what amounts to
an unfinished cycle of action. If, for instance, "b" did not vaguely
duplicate what emanated from "a" the first part of the cycle of
communication was not achieved, and a great
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deal of randomity, argument, explanation, might result. Then
if "a" did not duplicate what emanated from "b" when "b" was
cause on the second cycle, again an uncompleted cycle of
communication occurred with consequent unreality. Now
naturally, if we cut down Reality, we will cut down Affinity, so
where duplication is absent Affinity is seen to drop. A complete
cycle of communication will result in high Affinity and will, in
effect, erase itself. If we disarrange any of these factors we get
an incomplete cycle on communication and we have either "a" or
"b" or both waiting for the end of cycle. In such a wise the
communication becomes aberrative.
The word "aberrate" means to make something diverge from a
straight line. The word comes basically from optics. Aberration
is simply something which does not contain straight lines. A
confusion is a bundle of crooked lines. A mass is no more and
no less than a confusion of mis-managed communication. The
energy masses and deposits, the facsimiles and engrams
surrounding the preclear are no more and no less than unfinished
cycles of communication which yet wait for their proper answer
at "a" and "b."
An unfinished cycle of communication generates what might be
called "answer hunger." An individual who is waiting for a
signal that his communication has been received is prone to
accept any inflow. When an individual has, for a very long
period of time, consistently waited for answers which did not
arrive, any sort of answer from anywhere will be pulled in to
him, by him, as an effort to remedy his scarcity of answers. Thus
he will throw engramic phrases in the bank into action and
operation against himself.
Uncompleted cycles of communication bring about a scarcity of
answers. It does not much matter what the answers
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were or would be as long as they vaguely approximate the
subject at hand. It does matter when some entirely unlooked for
answer is given, as in compulsive or obsessive communication,
or when no answer is given at all.
Communication itself is aberrative only when the emanating
communication at Cause was sudden and nonsequitur to the
environment. Here we have violation of attention and intention.
The factor of interest also enters here but is far less important,
at least from the standpoint of the auditor. Nevertheless it
explains a great deal about human behavior, and explains
considerable about circuits. "A" has the intention of interesting
"b." "B," to be talked to, becomes interesting. Similarly "b,"
when he emanates a communication, is interested and "a" is
interesting. Here we have, as pad of the communication formula
(but as I said, a less important pad) a continuous shift from being
interested to being interesting on the part of either of the
terminals, "a" or "b." Cause is interested, Effect is interesting.
Of some greater importance is the fact that the intention to be
received, on the part of "a" places upon "a" the necessity of being
duplicatable. If "a" cannot be duplicatable in any degree, then,
of course, his communication will not be received at "b," for "b,"
unable to duplicate "a," cannot receive the communication. As an
example of this, "a," let us say, speaks in Chinese, where "b" can
understand only French. It is necessary for "a" to make himself
duplicatable by speaking French to "b" who only understands
French. In a case where "a" speaks one language, and "b" another,
and they have no language in common, we have the factor of mimicry
possible and a communication can yet take place.
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"A," supposing he has a hand, could raise his hand. "B,"
supposing he had one, could raise his hand. Then "b" could raise
his other hand, and "a" could raise his other hand, and we would
have completed a cycle of communication by mimicry. Communication
by mimicry could also be called communication in terms of mass.
We see that Reality is the degree of duplication between Cause
and Effect. Affinity is monitored by intention and the particle
sizes involved, as well as the distance. The greatest Affinity
there is for anything is to occupy its same space. As the distance
widens Affinity drops. Further, as the amount of mass or energy
particles increases, so again does Affinity drop. Further, as the
velocity departs from what "a" and "b" have considered optimum
velocity -- either greater or lesser velocity than what they
consider to be the proper velocity -- Affinity drops.
There is another fine point about communication, and that is
expectancy.
Basically, all things are considerations. We consider that things
are, and so they are. The idea is always senior to the mechanics
of energy, space, time, mass. It would be possible to have
entirely different ideas about communication than these.
However, these happen to be the ideas of communication which
are in common in this universe, and which are utilized by the
life units of this universe. Here we have the basic agreement
upon the subject of communication in the communication formula
as given here. Because ideas are senior to this, a thetan can get,
in addition to the communication formula, a peculiar idea
concerning just exactly how communication should be conducted,
and if this is not generally agreed upon, can find himself
definitely out of
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communication. Let us take the example of a modernistic writer
who insists that the first three letters of every word should be
dropped, or that no sentence should be finished, or that the
description of characters should be held to a cubist rendition.
He will not attain agreement amongst his readers and so will
become to some degree an "only one." There is a continuous
action of natural selection, one might say, which weeds out
strange or peculiar communication ideas. People, to be in
communication, adhere to the basic rules as given here, and
when anyone tries to depart too widely from these rules, they
simply do not duplicate him and so, in effect, he goes out of
communication.
We have seen an entire race of philosophers go out of existence
since 1790. We have seen philosophy become a very unimportant
subject, where once it was a very common coin amongst the
people. The philosophers themselves put themselves out of
communication with the people by insisting upon using words of
special definitions which could not be assimilated with readiness
by persons in general. The currency of philosophy could not be
duplicated readily by those with relatively limited vocabularies.
Take such jaw-cracking words as "telekinesis." While it probably
means something very interesting and very vital, if you will think
back carefully no taxi-driver mentioned this word to you while
you were paying your fare, or even during the more verbose
moments of the ride. Probably the basic trouble with philosophy
was that it became Germanic in its grammar, an example set by
Immanuel Kant. And if you will recall that wonderful story by
Saki, a man was once trampled to death while trying to teach an
elephant German irregular verbs. Philosophy shed some of its
responsibility for a cycle of communication by rendering itself
unduplicatable by its readers. It is the responsibility of anyone
who would communicate
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that he speak with such vocabulary as can be understood. Thus
philosophy could not even begin for some hundred and fifty years
a sound cycle of communication, and thus is dead.
Now let us take up the individual who has become very
"experienced" in life. This individual has a time-track in
particular. This time-track is his own time-track, it isn't anyone
else's time-track. The basic individualities amongst men are
based upon the fact that they have different things happen to
them and that they view these different things from different
points of view. Thus we have individualization and we have
individual opinion, consideration and experience. Two men
walking down the street witness an accident. Each one of them
sees the accident from at least a slightly different point of view.
Consulting twelve different witnesses to the same accident, we
are likely to find twelve different accidents. Completely aside
from the fact that witnesses like to tell you what they think they
saw instead of what they saw, there were actually twelve
different points from which the accident was viewed, and so
twelve different aspects of the occurrences. If these twelve
were brought together, and if they were to communicate amongst
themselves about this accident, they would then reach a point of
agreement on what actually happened. This might not have been
the accident, but it certainly is the agreed-upon accident, which
then becomes the real accident. This is the way juries conduct
themselves. They might or might not be passing upon the real
crime, but they are certainly passing upon the agreed-upon crime.
In any war it takes two or three days for enough agreement to
occur to know what took place in a battle. Whereas there might
have been a real battle, a real sequence of incidents and
occurrences, the fact that every man in the battle saw the battle
from his own particular point of view, by
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which we mean severely "point from which he was looking,"
rather than his opinions -- no one saw the battle in its entirety.
Thus, time must intervene for enough communication on the
subject of the battle to take place so that all have some
semblance of agreement on what occurred. Of course, when the
historians get to this battle and start writing different accounts
of it, out of the memoirs of generals who were trying to explain
away their defeats, we get a highly distorted account indeed. And
yet this becomes the agreed-upon battle, as far as history is
concerned. Reading the historians one realizes that one will
never really know what took place at Waterloo, at Bennington,
at Marathon. In that we can consider as a communication one
soldier shooting at another soldier, we see that we are studying
communications about communication. This scholarly activity is
all very nice, but does not carry us very far towards the resolution
of human problems.
We have seen these two words "Cause" and "Effect" playing a
prominent role in the communication formula. We have seen that
First Cause became at the end of the cycle Last Effect.
Furthermore, at the intermediate point, First Effect immediately
changed to Cause in order to have a good communication cycle.
What, then, do we mean by "Cause"? Cause is simply the point
of emanation of the communication. What is "Effect"? Effect is
the receipt point of the communication. In that we are only
interested in life units, we see that we can readily ascertain cause
at any time. We are not interested in secondary or tertiary Cause.
We are not interested in assisting causes in any way. We are not
interested in secondary or tertiary effects. We are not interested
in assisting effects in any way. We consider any time that we
look at a source point of a communication that we are looking at
Cause. In that the entire track is composed of this
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pattern of Cause and Effect, an individual is very prone,
whenever he sees a possible cause point, to look for an earlier
cause point, and then an earlier one, and an earlier one, and an
earlier one, and after a while takes to reading the Bible, which is
very hard on the eyesight.
In view of the fact that all Cause is simply elected cause, and
all Effect is simply elected effect, and that the primary echelon
is the idea level of communication, that is Cause which we elect
to be Cause, that is Effect which elects to be Effect, and there
is no more that can be said about it. Cause in our dictionary
here means only "source point." Effect means only "receipt point."
We notice that the receipt point, midway in the cycle of
communication, shifts and becomes source point. We could classify
this shift in the center of the cycle of communication in some
other fashion, but it is not necessary to do so. We would be
getting too complicated for our purposes.
Now we come to the problem of what a life unit must be willing
to experience in order to communicate. In the first place the
primary cause point must be willing to be duplicatable. It must
be able to give at least some attention to the receipt point.
The primary receipt point must be willing to duplicate, must be
willing to receive, and must be willing to change into a source
point in order to send the communication, or an answer to it,
back. And the primary source point in its turn must be willing to
be a receipt point. As we are dealing basically with ideas and not
mechanics, we see then that a state of mind must exist between a
cause and effect point whereby each one is willing to be Cause or
Effect at will, and is willing to duplicate at will, is willing to
be duplicatable at will, is willing to change at will, is willing to
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experience the distance between, and, in short, willing to
communicate. Where we get these conditions in an individual or
a group we have sane people. Where an unwillingness to send or
receive communications occurs, where people obsessively or
compulsively send communications without direction and without
trying to be duplicatable, where individuals in receipt of
communications stand silent and do not acknowledge or reply,
we have aberrative factors. And it is very interesting to note
from the standpoint of processing, that we have all the aberrative
factors there are. We do not need to know anything further about
aberration than that it is a disarrangement of the cycle of
communication. But to know that, of course, we have to know
the component parts of communication and the expected
behavior.
Some of the conditions which can occur in an aberrated line
are a failure to be duplicatable before one emanates a
communication, an intention contrary to being received, an
unwillingness to receive or duplicate a communication, an
unwillingness to experience distance, an unwillingness to
change, an unwillingness to give attention, an unwillingness
to express intention, an unwillingness to acknowledge, and, in
general, an unwillingness to duplicate. We might go so far as
to say that the reason communication takes place instead of
occupying the same space and knowing -- the communication
introduces the idea of distance -- is that one is unwilling to
BE to the degree necessary to be anything. One would rather
communicate than be. Thus we find that the inability to
communicate is a gradient scale -- it goes down along with the
inability to be. We get individuals winding up as only willing
to be themselves, whatever that is, and thus becoming "the only
one." To the degree that a person becomes "the only one" he is
unwilling to communicate on the remaining
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dynamics. An individual who has become only himself is in the
sad and sorry plight of being off the Second, Third, and Fourth
Dynamics, at least.
It might be seen by someone that the solution to
communication is not communicating. One might say that if he
hadn't communicated in the first place he wouldn't be in trouble
now. Perhaps there is some truth in this, but there is more
truth in the fact that processing in the direction of making
communication unnecessary, or reducing communication, is not
processing at all, but murder. A man is as dead as he can't
communicate. He is as alive as he can communicate. With
countless tests in the Hubbard Association of Scientologists
International department of writing and investigation, I have
discovered to a degree which could be called conclusive, that
the only remedy for livingness is further communicatingness.
One must add to his ability to communicate.
Probably the only major error which exists in Eastern
Philosophy, and probably the one at which I balked when I was
young, was this idea that one should withdraw from life. It
seemed to me that every good friend I had amongst the priests
and holy men was seeking to pull back and cut off his
communications with existence. Whatever the textbooks of
Eastern philosophy may say, this was the practice of the people
who were best conversant with Eastern mental and spiritual
know-how. Thus I saw individuals taking fourteen or eighteen
years in order to get up to a high level of spiritualistic serenity.
I saw a great many men studying and very few arriving. To my
impatient and possibly practical Western viewpoint this was
intolerable. For a very great many years I asked this question,
"To communicate, or not to communicate?" If one got himself
into such thorough trouble by
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communicating, then, of course, one should stop communicating.
But this is not the case. If one gets himself into trouble by
communicating, he should further communicate. More communication,
not less, is the answer, and I consider this riddle solved
after a quarter-century of investigation and pondering.
CHAPTER VIII
THE APPLICATION OF COMMUNICATION
If you think we are talking about anything very esoteric,
or highly mathematical, kindly read the communication formula
again. Just because we are speaking of the basic fundamentals
of sanity, aberration, freedom, ability, truth, knowledge, and
secrets is no reason why we have to be complicated. We expect
the fundamentals of behavior to be complicated simply because so
many highly complicated people have discussed the subject. If
Immanuel Kant couldn't, and if Adler addled communication,
there is no reason why we should.
As we speak of the applications of communication we are
looking at complexities of these fundamentals, and having
isolated the fundamentals, we do not then see any complexity
in the product of the basics. Let us say that we thoroughly
understand that two plus two equals four. Now we write this on
a piece of paper and put it on a table. It is still understandable.
Now we write on another piece of paper that two plus two equals
four and put it on the same table. Now on a third piece of paper
we write two plus two equals four and add it to those on the
table. We take four tablets full of paper and on each sheet we
write two plus two equals four, and tearing each sheet out, add
these. Now we get some blocks of wood, and we write two plus
two equals four on these blocks of wood. We get some leather
and charcoal and write two plus two equals four, and add that to
the table. Then we get some blackboards, and on each one white
two plus two equals four and put them on the table. And we get
some colored chalk
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and write two plus two equals four in various colors on another
blackboard and put it on the table. Then we have two plus two
equals four bound in vellum and add that to the pile on the table.
Then we get some building bricks and we scratch on them two
plus two equals four and put them on the table. Now we get
four gallons of ink and pour it over two plus two equals four,
and smear everything we've put on the table. Now we take a
bulldozer and push the table out through the wall. We take a
steam roller and run over the debris. We take some concrete and
pour it over the whole and let it dry, and we still have not
altered the fact that two plus two equals four.
In other words, no matter what mechanics we add to the
communication formula, no matter what form we use to
communicate, no matter how many types of words and meanings
we place into the communication formula to become messages,
no matter how we scramble meanings, messages, cause points
and effect points, we still have a communication formula.
Here we have an individual. He has been living for a
many-evented lifetime. He began life, let us say, with a perfect
grasp of the communication formula. His experience has been a
consistent departure from the communication formula only to the
degree that he failed to emanate or failed to receive, twisted,
perverted, or failed to return communications, and at the end of
that lifetime all we have to do to put him into excellent condition
would be to restore in its complete clarity his ability to execute
the communication formula. The only thing which has happened
to him has been violation of the communication formula. He
emanated something that was not received; when it was received
it was not acknowledged; when it replied he did not receive it;
and
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thus he begins to look further and further afield for
communication and becomes more and more complicated in his
view of communication and becomes less and less duplicatable,
is less and less able to duplicate, his intentions swerve further
and further, his attention becomes more and more altered, what
should have been straight lines wind up in a ball, and we have
our preclear after a lifetime of living with homo sapiens. All
we have to do to get him into the most desirable clarity would
be to restore his ability to perform the various parts of the
communication formula and his ability to apply that formula to
any thing in this or any universe. He would have to be willing to
duplicate anything. He would have to be willing to make himself
duplicatable. He would have to be able to tolerate distance and
velocities and masses. He would have to be able to form his
own intentions. He would have to be able to give and receive
attention. He would have to be able to take or leave at will the
intentions of others, and more important, he would have to be
able to be at any point and make it cause or receipt point at will.
If he were able to do this he could not possibly be trapped, for
here we are intimately walking into the deepest secret of the trap.
What is a secret? It is the answer which was never given,
and this is all a secret is. Thus knowledge and use of the
communication formula within the framework of Dianetics and
Scientology resolves any and all secrets and even the belief
in secrets.
The only thing that could be said to aberrate communication
would be restriction, or fear of restriction. A person who is
not communicating is one who is restricting communication. A
person who is communicating compulsively is afraid of being
restricted in his communication. A person who is talking on
another subject than that to which Cause was
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giving his attention has been so restricted on the subject of
communication elsewhere, or has experienced such a scarcity
of communication elsewhere, that he is still involved with
communication elsewhere. This is what we mean by "not in
present time."
When we look at problems without which humanity cannot
seem to live we discover that a problem is no more and no less
than a confusion of communication lines, missing cause or effect
points, undeterminable distances, misread intentions, missing
attention, and failures in the ability to duplicate and be
duplicatable. Move off the communication formula in any
direction and a problem will result. A problem, by definition,
is something without an answer, not because the two words are
similar, but because all of humanity has confused them. We find
that answer to a communication and answer to a problem can,
for our purposes, be synonymous.
When one has failed to get answers consistently to his
communications, he begins to run into a scarcity of answers, and
he will get problems in order to have solutions, but he will not
solve any of the problems because he already has a scarcity of
answers. An auditor walks in on a preclear who has a scarcity of
answers, finds the preclear has a circuit of problems, tries to
resolve some of the problems of the preclear, discovers that
the preclear creates new problems faster than old ones can be
resolved. One thing the preclear knows is that there aren't any
answers -- not for his particular kind of problems. He knows this
is to such a degree that he is unable to conceive of answers,
which means to him that he is unable to conceive of solutions.
He is like the old man in Manuel Komroff's story who, after his
release from prison, yet created a cell of his own. He cannot
look at freedom. He
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does not believe freedom exists. He cannot envision a world
without tigers. The remedy for this, of course, is to have him
remedy his lack of answers by having him mock up answers.
That confused look you see on a mathematician's face is
the task he has set himself to procure symbolic answers to
hypothetical abstracts, none of which, of course, are human
answers. The longer he symbolizes, the more formulas he
creates, the further he drifts from the human race. Answers
are answers only when they come from living units. All else
is a glut on the market. No mathematical formula ever gave
anybody any answer to anything unless it was to the problem of
communication itself, but this I'll invite to your attention,
was not involved with, and was not derived from, mathematics
as we know them. The communication formula was derived from an
observation of and working with life. It could be derived only
because one had entirely abandoned the idea that energy could
tell anyone anything. Life is not energy. Energy is the by-product
of Life.
Your recluse is one who has become so thoroughly convinced
that there are no obtainable answers from anyone that he does no
longer believe that Life itself exists. He is the only living thing
alive, in his opinion. Why? Because he is the only thing which
communicates. I dare say every recluse, every "only one," every
obsessively or compulsively communicating individual has so
thoroughly associated with "life units" which were so dead that it
became "very plain" that no one else was alive. The attitude of a
child towards the adult contains the opinion that adults have very
little Life in them. A child, with his enthusiasms, is in his
family everywhere surrounded by communication blocks of greater
or lesser magnitude. His questions do not get answers. The
communications which are addressed to him are not posed in a way
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which can be duplicated. In other words, the adult does not make
himself duplicatable. Freud and his confreres were entirely in
error in believing that the child is totally self-centered. It is
not the child who is totally self-centered. He believes that he is
in communication with the total world. Investigation of children
demonstrates that they are very heavy on the First, Second, Third
and Fourth Dynamics. The child is so convinced of his ability to
communicate that he will touch a hot stove. Life has no terrors
for him. He has not yet learned by experience that he cannot
communicate. It's the adult who is drawn back into the "only
one" and one believes that the inspiration of this continuous
belief on the part of a psychologist and psychoanalyst that the
child is entirely self-centered and living in his own world must
be the expression of an opinion held by the psychoanalyst and
psychologist out of his own bank. As one grows one goes less
and less into communication with the environment until he is
at last entirely out of it. Only he is out of it in the wrong
direction -- dead.
Where you see aberration, where you would wish to detect
aberration, you must look for violations in the communication
formula. People who consistently and continually violate portions
of the communication formula can be suspected of being just that
dead. The further one departs from the communication formula
the more death exists for them. The more concentrated they
become on secrets, the more they question intentions, the less
they are likely to assume the point of view called Cause or the
point of view called Effect.
One should not go so far as to say that Life is communication. It
is, however, a native condition of Life to be able to communicate.
Life, the awareness of awareness unit, the ability to have
unlimited quality with no quantity, or do produce quantity, is
capable of communication. And here again
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we are consulting ability. Ability, first and foremost, could be
conceived to be the ability to BE, and also the ability to vary
being, and this means the ability to communicate. One has to be
able to be in order to communicate. One has to be able to vary
one's beingness in order to return communication.
There is the manifestation, then, known as the "stuck flow."
This is one-way communication. The flow can be stuck incoming
or it can be stuck outgoing. The part of a communication cycle
that goes from primary Cause to Effect may be the flow that is
stuck, or it might be the other from "b" back to "a" that is
stuck. Here we have several possible methods of achieving a stuck
flow, and several conditions of flow, four to be exact. The flow
can be stuck from primary Cause to Effect, from the viewpoint
of primary Cause. The flow can be stuck from primary Cause to
primary Effect from the viewpoint of primary Effect. The flow
can be stuck from Effect-turned-Cause to final Effect, from the
viewpoint of Effect-turned-Cause. The flow can be stuck from
Effect-turned-Cause to primary Cause, from the viewpoint of
primary Cause. These four stuck flows can become - - any of them
or a combination of them -- the anatomy of a communication lag
of a case. A person can hear but cannot answer. A person can
cause a communication to begin, but cannot receive an
acknowledgement. A primary Cause can be totally engrossed in
keeping the flow from arriving at primary Effect, etc.
A failure to complete a cycle of communication will leave some
part of that communication in suspense. It will leave it, in other
words, silent, and this will stick on the track. It will float in time.
It will restimulate. It will attract and hold attention long after it
occurred.
Unconsciousness itself results from the receipt of too much,
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too heavy, communication. It can similarly, but less often, result
from the emanation of too much, too heavy, communication as in
the case of blowing up a large balloon, where one becomes dizzy
after the expulsion of too much breath. Theoretically, one
sending a large mass towards another might fall unconscious
as a result of sending too much mass away from himself too
suddenly, and we find that this can be the case. This is
degradation because of loss. One gives away too much, or loses
too much, and the departure of the mass, or even the idea, can
bring about a drop in consciousness. In view of the fact that a
thetan can create at will this is not a very dangerous situation.
One can receive too much communication too suddenly, such as
a cannon ball. Unconsciousness will result from this. Most
engrams are composed of too much incoming mass and too much
outgoing mass, so as to make a confusion into which any answer,
any phrase interjected can then be effective since there is
a scarcity of phrases and a plus in masses. One could even go so
far as to say that the only reason a mass interchange is ever
effective in the line of unconsciousness is that it does not have
enough reasons with it. I suppose that if one explained carefully
enough to a soldier why he had to be shot, the arrival of a bullet
would not make him unconscious or hurt him. But again this is
theoretical, as very little reason goes on in war, thus it has
never been subjected to a clinical experiment.
The resolution of any stuck flow is remedying the scarcity of
that which stuck the flow. This might be answers, it might be
original communication, it might be chances to reply.
The communication formula at work is best understood through
the "communication lag."
CHAPTER IX
TWO-WAY COMMUNICATION
A cycle of communication and two-way communication are
actually two different things. If we examine closely the
anatomy of communication we will discover that a cycle of
communication is not a two-way communication in its entirety.
If you will inspect Graph "A" below, you will see a cycle of
communication:
Here we have Joe as the originator of a communication. It is
his primary impulse. This impulse is addressed to Bill. We
find Bill receiving it, and then Bill originating an answer or
acknowledgment as Bill', which acknowledgement is sent back
to Joe'. Joe has said, for instance, "How are you?" Bill has
received this, and then Bill (becoming secondary Cause) has
replied to it as Bill', with "I'm O.K.," which goes back to
Joe', and thus ends the cycle.
Now what we call a two-way cycle of communication may ensue,
as in Graph "B."
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Here we have Bill originating a communication. Bill says,
"How's tricks?" Joe receives this, and then as Joe' or secondary
Cause, answers "O.K., I guess," which answer is then acknowledged
in its receipt by Bill'.
In both of these graphs we discover that in Graph "A" the
acknowledgement of the secondary Cause was expressed by Joe'
as a nod or a look of satisfaction. And again, in Graph "B," Joe's'
"O.K., I guess" is actually acknowledged by Bill' with a nod or
some expression signifying receipt of the communication.
If both Joe and Bill are "strong, silent men" -- highly aberrated
-- they would omit some portion of these cycles. The most flagrant
omission and the one most often understood as "communication lag"
by the auditor would be for Joe in Graph "A" to say "How are you?"
and for Bill to stand there without speaking. Here we have Joe
causing a communication, and Bill failing to continue the cycle.
We do not know or require, and we are not interested in, whether
or not Bill, as the receipt point, ever did hear it. We can assume
that he was at least present, and that Joe spoke loudly enough to
be heard, and that Bill's attention was somewhere in Joe's vicinity.
Now instead of getting on with the cycle of communication, Joe is
left there with an incompleted cycle and never gets an opportunity
to become Joe'.
There are several ways in which a cycle of communication
could not be completed, and these could be categorized as (1)
Joe failing to emanate communication, (2) Bill failing to hear
communication, (3) Bill' failing to reply to the communication
received by him, and (4) Joe' failing to acknowledge by some
sign or word that he has heard Bill'.
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We could assign various reasons to all this, but our purpose
here is not to assign reasons why we do not complete a
communication cycle. Our entire purpose is involved with the
non-completion of this communication cycle.
Now, as in Graph "A," let us say we have in Joe a person who
is compulsively and continually originating communication
whether he has anybody's attention or not, and whether or not
these communications are germane to any existing situation. We
discover that Joe is apt to be met, in his communicating, with an
inattentive Bill who does not hear him, and thus an absent Bill'
who does not answer, and thus an absent Joe' who never
acknowledges.
Let us examine this same situation in Graph "B." Here we have,
in Bill, an origination of a communication. We have the same
Joe with a compulsive outflow. Bill says, "How are you?" and
the cycle is not completed because Joe, so intent upon his own
compulsive line, does not become Joe' and never gives Bill a
chance to become Bill' and acknowledge.
Now let's take another situation. We find Joe originating
communications, and Bill a person who never originates
communications. Joe is not necessarily compulsive or obsessive
in originating communications, but Bill is aberratedly inhibited
in originating communications. We find that Joe and Bill,
working together, then get into this kind of an activity: Joe
originates a communication, Bill hears it, becomes Bill', replies
to it, and permits Joe a chance to become Joe'. This goes on quite
well, but will sooner or later hit a jam on a two-way cycle, which
is violated because Bill never originates communications.
A two-way cycle of communication would work as
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follows: Joe, having originated a communication, and having
completed it, may then wait for Bill to originate a
communication to Joe, thus completing the remainder of
the two-way cycle of communication. Bill does originate a
communication, this is heard by Joe, answered by Joe', and
acknowledged by Bill'.
Thus we get the normal cycle of a communication between two
terminals, for in this case Joe is a terminal and Bill is a terminal
and communication can be seen to flow between two terminals.
The cycles depend on Joe originating communication, Bill
hearing the communication, Bill becoming Bill' and answering
the communication, Joe' acknowledging the communication,
then Bill originating a communication, Joe hearing the
communication, Joe' answering the communication, and Bill'
acknowledging the communication. If they did this, regardless
of what they were talking about, they would never become in an
argument and would eventually reach an agreement, even if they
were hostile to one another. Their difficulties and problems
would be cleared up and they would be, in relationship to each
other, in good shape.
A two-way communication cycle breaks down when either
terminal fails, in its turn, to originate communication. We
discover that the entire society has vast difficulties along
this line. They are so used to canned entertainment and so
inhibited in originating communication by parents who couldn't
communicate, and by education and other causes, that people
get very low on communication origin. Communication origin is
necessary to have communication in the first place. Thus we find
people talking mainly about things which are forced upon them
by exterior causes. They see an accident, they discuss it. They
see a movie, they discuss it. They wait for an exterior source
to give them the occasion for a
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conversation. But in view of the fact that both are low on the
origin of communication -- which could also be stated as low
on imagination -- we discover that such people, dependent
upon exterior primal impulses, are more or less compulsive or
inhibitive in communication, and thus the conversation veers
rapidly and markedly and may wind up with some remarkable
animosities or mis-conclusions. Let us suppose that lack of
prime cause impulse on Joe's part has brought him into obsessive
or compulsive communication, and we find that he is so busy
outflowing that he never has a chance to hear anyone who speaks
to him, and if he did hear them would not answer them. Bill on
the other hand, might be so very, very, very low on primal cause
(which is to say, low on communication origination) that he
never even moves into Bill', or if he does, would never put
forth his own opinion, thus unbalancing Joe further and further
into further and further compulsive communication.
As you can see by these graphs, some novel situations could
originate. There would be the matter of obsessive answering as
well as inhibitive answering. An individual could spend all of
his time answering, justifying or explaining -- all the same
thing -- no primal communication having been originated at him.
Another individual, as Joe' in Graph "A" or Bill' in Graph "B,"
might spend all of his time acknowledging, even though nothing
came his way to acknowledge. The common and most noticed
manifestations, however, are obsessive and compulsive origin,
and non-answering acceptance, and non-acknowledgement of
answer. And at these places we can discover stuck flows.
As the only crime in the universe seems to be to communicate,
and as the only saving grace of a thetan is to communicate, we
can readily understand that an entanglement of
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communication is certain to result, but we can understand -- and
much more happily -- that it can now be resolved.
That which we are discussing here is minimally theory and
maximally derived from observation. The main test of this is
whether or not it resolved cases. and be assured that it does.
Flows become stuck on this twin cycle of communication where
a scarcity occurs in (1) origination of communication, (2) receipt
of communication, (3) answering of communication given, (4)
acknowledging answers. Thus it can be seen that there are only
four parts which can become aberrated in both Graph "A" and
Graph "B," no matter the number of peculiar manifestations
which can occur as a result thereof.
These observations of communications are so vital that a
considerable difference amongst case results comes about
between an auditor who does acknowledge whatever his preclear
answers and an auditor who does not. Let us take "Auditor G"
and we discover that he is running Opening Procedure of 8-C on
a preclear, but that at the end of two hours of Opening Procedure
of 8-C the preclear has benefited very little. Then let us take
"Auditor K." The auditor does 15 minutes of Opening Procedure
of 8-C and gets very good results on the preclear. The difference
between Auditor G and Auditor K is only that Auditor G never
acknowledges any answer or statement, or communication origin
on the part of the preclear. He simply continues doggedly with
the process. Auditor K. on the other hand, is willing to let
the preclear originate a communication and always acknowledges
whenever the preclear concludes the action called for in a
command. or when the preclear volunteers a verbal answer. In
other words. G did not answer or acknowledge -- but ran the
process with mechanical perfection, and K both answered and
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acknowledged as well as originated orders. The fact that the
scarcest thing there is is the origin of orders or communications,
and the fact that G was at least doing this, was enough to cause
G to get some improvement in the preclear, but he would not get
anything like the improvement obtained by Auditor K.
Silence is nowhere desirable except in permitting another
to communicate or waiting for another to acknowledge. The
auditing of silence will wind the preclear in a perfect fish-net
of aberration. The total process which remedies this is remedying
the scarcity, by whatever means, of the four parts of a two-way
communication.
CHAPTER X
COMMUNICATION LAG
Yesterday we used an instrument called an E-Meter to register
whether or not the process was still getting results so that the
auditor would know how long to continue it. While the E-Meter
is an interesting investigation instrument and has played its part
in research, it is not today used by the auditor except perhaps
in testing the basal metabolism of the preclear. The E-Meter is
no longer used to determine "what is wrong with the preclear."
As we long ago suspected, the intervention of a mechanical
gadget between the auditor and the preclear had a tendency
to de-personalize the session and also gave the auditor a
dependence upon the physical universe and its meters which did
not have to be there. I knew when we first began to use E-Meters
that sooner or later something would have to be evolved, or
that something would turn up which would dispense with them. I
worked along that line rather consistently and about half a year
before this writing developed "communication lag" as the only
diagnostic instrument needed by the auditor.*
The exact definition of a communication lag is: "the length of
time intervening between the posing of a question, or origination
of a statement, and the exact moment that question or original
statement is answered." *The Mark V E-Meter, though not a
diagnostic instrument, was developed by L. Ron Hubbard since
this writing for precision auditing. See book list in back of
this book for titles on this subject.
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If you will look very closely at this definition you will discover
that nothing is said, whatever, about what goes on between the
asking of the question or the origination of a communication and
its being answered. What goes on in between is lag. It does not
matter if the preclear stood on his head, went to the North Pole,
gave a dissertation on Botany, stood silent, answered some other
question, thought it over, attacked the auditor, or began to string
beads. Any other action but answering, and the time taken up by
that action, is communication lag. An auditor has to understand
this very thoroughly. Usually he interprets a communication lag
as the length of time it takes the preclear to answer the question
and loosely applies this as the length of time between the asking
of the question and the first moment the preclear starts to speak.
This is not communication lag, for the preclear may start to
speak on some other subject, may desire information, may almost
answer the question, and still not actually answer the question.
If you will look around at people you will find them possessed
of a great many communication lag mechanisms. In their effort
not to be an effect, or in their effort not to be cause, in
their aberrations about compulsive communication, and inhibitive
communication, and in indulging in impulsive, compulsive and
inhibitive communication. They manage to assemble quite a
number of interesting mechanisms, but all these mechanisms
are communication lag.
Here is an example of communication lag. Joe: "How are you,
Bill?" Bill: "You look fine, Joe." Here the question was never
answered at all and would go on as a communication lag from
there until the end of the universe.
Here is another example: Joe: "How are you, Bill?" Bill
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(after twenty seconds of study): "Oh, I guess I'm all right today."
As this is the commonest form of communication lag it is the
most readily observed.
Less well known is the following communication lag. Joe:
"How are you, Bill?" Bill: "What do you want to know for?"
Again, this question goes on unanswered until the end of the
universe.
The most maddening kind of communication lag is, Joe: "How
are you Bill?" Bill: _______ silence from there on out. This
is dramatized when people anxiously inquire of an unconscious
person how he is and they become entirely frantic. They are
simply looking at a communication lag which they believe will
become total, and their anxiety is simply their multiple suffering
on the subject of communication lag.
Here is another type of communication lag. Joe: "How are you,
Bill? I was saying to Ezra the other day that I have seen a lot of
sick men in my time, but you certainly look pretty bad. Bill, now
how are you? I've been down to see the doctor and he was telling
me there's a lot of these colds and things going around..." In
other words, Joe never gives Bill an opportunity to reply, and this
is the other side of communication lag.
An auditor's understanding of the subject of communication lag
is brief if he believes it is the lag between the originator of
the communication and the person to whom it is addressed. On our
Graph "A" on an earlier page this would be from Joe to Bill'.
There is a return lag, and that is from Bill' to Joe', and, as
above, there is a lag between Joe and Joe' where Joe simply keeps
on talking without ascertaining if there is any Bill' there. You
could also call this return lag
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an "acknowledgement lag." Joe to Joe is not a communication at
all. Actually, Joe to Bill' without the completion of the cycle
is the same thing. Joe never acknowledges a communication and so
the return lag is actually Joe to Joe. The proper sequence of
such a communication is Bill' to Joe'. In other words Joe, to
make a complete cycle of communication, must acknowledge in
some manner, verbal or gesture, that Bill' has said something.
Joe to Joe, as a communication lag (which is to say, no
acknowledgement) has as its initial root an absence, for Joe, of
Bill to Bill' in Graph "B." In other words, Joe has been called
upon to originate communication so consistently that he now
does so compulsively and obsessively since there has been an
entire scarcity of other people originating communication.
Now let us look at a highly specialized type of communication
lag. Here we have Joe to Bill to Bill' to Joe', as in Graph "A."
Then we have Joe waiting for Bill, in Graph "B," to originate a
communication. If Bill does not, and only silence ensues, Joe
then originates another communication. In other words, we have
no two-way communication.
The two-way cycle of communication is not quite as important
in auditing as it would be in Life, for in auditing the auditor
perforce is originating communication in order to get the preclear
up to the point where he can originate communication. One does
nod remedy Life by approximating it exactly in the auditing
room. The process is so designed that it will accomplish a
rehabilitation in Life without, to a marked degree, having to live
it. As an example of this, the auditor does not expect the preclear
to turn around and originate some process to make the auditor
well. But the auditor does expect to get audited by somebody
sooner or
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later, or expects to be at a level where he can rise above this
need of a communication interchange in order to live.
The place auditors have the most trouble with the
communication lag is the retum lag. Auditors seldom
acknowledge the execution of commands on the part of the
preclear. As in Opening Procedure of 8-C, a process which is one
of the six basic processes, the auditor sends the preclear over
to touch the wall. When the preclear has touched the wall,
the auditor is quite prone to give another command without
acknowledging the fact that the preclear has touched the wall. It
is an amazing thing what the lack of acknowledgement will do to
slow down a case recovery. Many times when an auditor is doing
this acknowledging, he is doing it in such a perfunctory fashion
that the preclear does not recognize it as an acknowledgement,
but as a prelude to a new command. A good auditor makes very,
very sure that the preclear knows the acknowledgement has
occurred, As an example, the auditor says: "Go over to the wall
and touch it." The preclear does so. The auditor says: "Very
good," and with a definite pause after this acknowledgement
says: "Now go over to that wall and touch it." In other words,
the auditor who is a good auditor makes sure that the preclear
knows that a complete cycle of communication has occurred on
this particular auditing command.
Another failure on the part of auditors is to fail to let
the preclear originate a communication. The auditor tells the
preclear: "Go over to that wall and touch it." The preclear does
so but stops midway in the gesture and gasps, then completes the
gesture. The bad auditor will fail to note and inquire after this
gasp. This is actually the origin of a communication on the part
of the preclear. He does not verbalize it. He does not express it
any further than some physical
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gesture or a look of dismay, and even these might be slight,
but this is usually as far as he can go in originating a
communication. The auditor who fails to pick this up fails to
inform the preclear thus that the preclear is permitted to originate
a communication. This gasp, this gesture, should at once be
noted by the auditor with a "What's happening?" or, "What's the
matter?" or, "Something happen?" This gives the preclear the
opportunity to originate a second cycle of communication.
Remember that the gesture or the gasp was actually a
communication. The preclear probably will not acknowledge the
auditors statement beyond starting out on the origin of a new
communication, but the fact that he does originate a statement
on the subject of what is the matter is, in itself, an
acknowledgement of the fact that he has heard the auditor. This
is so vital that many cases have stumbled, tripped, and bogged,
simply because the auditor did not encourage the preclear to
make a statement as to something which had occurred. Actually,
the more often an auditor can do this the better auditor he is,
and the more good will be done by auditing.
Now, of course, there is an opposite side of this where the
auditor can give credence to an obsessive or compulsive outflow
on the part of the preclear to such an extent that the auditing is
entirely interrupted. An example of this occurred recently where
a preclear outflowed at an auditor three days and three nights
without the auditor recognizing entirely that this, was
simply obsessive communication in action. But this is not
communication. This is not pertinent to the situation, and the
definition of compulsive or obsessive communication is "an
outflow which is not pertinent to the surrounding terminals
and situation." In other words, compulsive or obsessive
communication is an outflow which is not in reality with the
existing reality.
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We see, then, that an auditing session really does include
two-way cycle of communication, but it does not include it, ever,
unless the auditor invites the preclear to comment upon what is
going on as he does processing.
Just as a side comment here, the way to handle an obsessive
or a compulsive communication is to wait for a slight break
in the flow and interject an auditing command. Remember that
an obsessive outflow is actually not a communication. A
communication is on the subject and is in agreement with the
environment. It is also in agreement with what is occurring.
Now it doesn't happen to matter what process is being done,
the basic of that process is two-way communication. In auditing,
as in living, communication is existence. In the absence of
communication we have silence, and where we have silence we
have no time. Time is manifested in communication lag to the
extent that the preclear has been subjected to silences, or such
a thing as an obsessive or compulsive outflow which had nothing
to do with communicating on the subject at hand. This is again
a sort of silence. Somebody talking obsessively and continually
about things which might or might not exist, and to no one in
particular without expecting any cycle of communication to take
place.
A communication lag is handled by an auditor by repetition of
a question or command which elicited a communication lag. Here
is an example. Bill: "How are you, Joe?" Joe: silence; silence;
silence -- finally a grunt. Bill: "How are you, Joe?" Silence,
silence -- "O.K., I guess." Bill: "How are you, Joe?" "I'm all
right, I tell you!" Bill: "How are you, Joe?" Joe: silence _______
"I'm O.K." Bill: "How are you Joe?" Joe: "All right, I guess."
Bill; "How are you, Joe?" Joe:
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"All right." Bill: "How are you Joe?" Joe: "Oh, I'm all right."
This is an example of flattering a communication lag.* At first
we have silence and no very intelligible reply, then we have
silence and a reply, and then other manifestations, each one of
which demonstrates a changing interval of time until the last
couple of commands -- three, in actual auditing practice -- where
the same interval of time was present.
Flattening a communication lag requires only that the preclear
answer after a uniform interval of time at least three times. This
uniform interval of time could, for practical purposes, be as
long as 10 seconds. Thus we get lengths of time required to answer
an auditing question as follows: answer requires 35 seconds;
answer requires 20 seconds; answer requires 10 seconds; answer
requires 10 seconds; answer requires 10 seconds. To all intents
and purposes, with these three last 10 second intervals the
auditor could consider that he has to some degree flattened this
particular auditing command because he is getting a consistent
response. However, with such a long lag as 10 seconds, the
auditor will discover that if he asked the question two or three
more times he would recover a changing interval once more.
This is the mechanical formula of flattening communication
lag. Give the order, as in Opening Procedure of 8-C, or ask the
question, as in Straightwire, and then continue to give that same
order or ask that same question until the preclear executes it
after a short interval three times the same.
There is an entirely different manifestation for a
* Note that this is an example only, not an actual process or
question an auditor would use respetitively. -- Ed.
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completely flattened communication lag. We get extroversion.
The preclear ceases to put his attention on his mind, but puts
his attention on the environment. We see this happen often in
the Opening Procedure of 8-C where the preclear has the room
suddenly become bright to him. He has extroverted his attention.
He has come free from one of these communication tangles out of
the past and has suddenly looked at the environment. This is all
that has happened. On a thinkingness level this happens quite
often. The preclear is doing the process very well, and then
begins to remember odds and ends of appointments he has, or
some such thing. Just because he does this is no reason the
auditing session should be ended. It simply demonstrates an
extroversion. You have, in one way or another, pulled the
preclear out of a communication tangle and put him into present
time, when he extroverts
Communication lag as a subject could be a very large one. We
have all manner of communication lags in evidence around us.
Probably the most interesting one is the shock reaction after an
accident, which one occasionally sees. At times it takes the body
36 hours to find out and reply to the fact that it has received
an impact. It is quite common for a body to suddenly manifest the
impact half an hour after it. This is communication lag. There
are many humorous angles to communication lag. Sometimes you
ask somebody "How are you?" and you get a reply from his
social machinery. He says, "I'm fine." Then, two or three hours
later, he is liable to say to you, "I feel terrible." This was
the preclear, himself, answering. This was the awareness of
awareness unit awakening to this communication lag.
This universe could be called a consistent and continuous
communication lag. One is trapped in it to the degree that he
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is lagging. If there were no remedy for communication lag I
would never bring up the subject. However, there is, and it is
a remedy which is easily undertaken in auditing today.
Entrapment is actually communication lag. One has waited for
communication which never arrived, expected something to
answer so long and so often that he becomes fixated upon
something, or in somethings, and so does not believe he can
escape from it. The first and foremost factor in communication
lag, of course, is time, and the next factor is waiting. This is
also dependent upon time.
As has been commented earlier, the only things which float
on the time track are the moments of silence when no
communication occurred. These are "no time" moments, and so
have no time in which they can live, and so they float forward on
the time-track. It is an oddity that an engram behaves in such
a way as to put all its silent moments in present time with the
preclear and leave its talking or action moments back on the
track. When we took a person back to birth and ran out birth, we
took out the action moments. If we did not take out, as well, the
silent moments in birth, we did not take out the very things
which pin themselves to the preclear in present time. In other
words, the birth engram did not move at all, but the silent
moments in birth might have a tendency to come up into present
time. These silent moments in engrams and facsimiles do,
themselves, compose the matter extant in the preclear. This
matter is not so much composed of action moments as silent
moments. Thus we see that an individual, the longer he lives in
this universe, the more communication lag he runs into, the more
upset he is about existence, the greater his communication lag,
the more he is silent. Of course, obsessive or compulsive
communication
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is just one grade above silence. It is the last frantic effort to
keep things from going entirely quiet. It is not communication and
is actually silence of a sort, particularly since very few people
listen to it.
Now we are studying about communication, and we are
communicating about communication, and you have every
opportunity here to get yourself beautifully snarled, so I would
ask you to look around your environment and check a number of
manifestations of communication lag. You are not controlled by
the subject. You can easily control it. The dangerous thing is
not to know the answers and simply go on in these consistent and
continual communication lags imposed upon us by the lack of
communication in this universe.
It is of great interest to note that imagination as a function
of existence becomes drowned in an absence of communication
origin. An individual can become so dependent upon others for
entertainment and originating communications that he himself
does not. Indeed, it is very unpopular in this society at this
time to originate communications. One should always say that
somebody else thought of it first, or that it goes back to the
ancient Ugluks, or that it's happened many times before, or that
one has just dug up the information after it has been buried,
or one is really taking directions from the Archangel Smearel,
rather than stand up and plead guilty to originating a
communication. Unless one can originate communications one's
imagination is in bad shape. The reverse does not happen to be
true. The imagination is not that thing which is first imperiled
and then results in failure to originate communication. Failure
of communication origin then results in failure of imagination,
so the rehabilitation of communication origin rehabilitates as
well the imagination.
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This is very good news, indeed, for anyone in the creative arts,
particularly, but who is not in the creative arts?
Examining the whole subject of communication one discovers
that there are very few people around him in this day and age
who are actively communicating, and there are a lot of people
who think they are communicating who are not.
CHAPTER XI
PAN-DETERMINISM
An entirely new concept in Dianetics and Scientology is that of
Pan-Determinism.
In Book One we talked about Self-Determinism. Self-Determinism
meant, in essence, control by the awareness of awareness unit of
that which it conceived to be its identity. Some effort was made
in Book One to move Self-Determinism out into the remaining Dynamics.
Pan-Determinism is a word which describes determinism all
along the Dynamics. Actually, Self-Determinism attempted to do
this, and our earlier idea of Self-Determinism was a sort of
Pan-Determinism.
We have to remember here that the Dynamics involved in
Dianetics are the first four. The Dynamics involved in
Scientology are the last four of the total set of eight. The
Eight Dynamics are as follows:
DYNAMIC ONE is the urge towards survival of self.
DYNAMIC TWO is the urge towards survival through sex, or
children, and embraces both the sexual act and the care and
raising of children.
DYNAMIC THREE is the urge towards survival through the
group and as the group.
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DYNAMIC FOUR is the urge towards survival through all mankind
and as all mankind.
DYNAMIC FIVE is the urge towards survival through life forms
such as animals, birds, insects, fish and vegetation, and is
the urge to survive as these.
DYNAMIC SIX is the urge towards survival as the physical
universe and has as its components Matter, Energy, Space and
Time, from which we derive the word MEST.
DYNAMIC SEVEN is the urge towards survival through Spirit
and would include the manifestations or the totality of awareness
of awareness units, thetans, demons, ghosts, spirits, goblins, and
so forth.
DYNAMIC EIGHT is the urge towards survival through a Supreme
Being, or more exactly, Infinity. It is called Dynamic Eight
because it is Infinity turned up on its side.
The urge towards survival through self, sex, children, groups
and mankind is the proper province of Dianetics.
Now let us examine the concept of Pan-Determinism.
Pan-Determinism would be the willingness to determine or
control self and dynamics, other than self, up to the eight listed
above. Like Self-Determinism, Pan-Determinism is self-elected
or self- determined, in that one does it knowingly and directly,
not from obsession, compulsion or inhibition. An undetermined
individual, of course, does not exist, but an other-determined
individual definitely can exist. Where we have Self-Determinism,
and we interpret Self-Determinism as determinism on the First
Dynamic, we have only willingness to control self and no
willingness to control anything beyond
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self. If this is the case, in Self-Determinism we have as
other-determinism sex, children, groups, mankind, and going on
into Scientology, animal life, vegetation, the physical universe,
spirits, and God -- or whatever else might compose Infinity. In
view of the fact that Self-Determinism was interpreted in this
fashion it left an individual in the state of mind of being
willing to be determined on all other Dynamics and by all ether
Dynamics except his own personal dynamic. In view of the fact
that all auditing is the Third Dynamic, and in view of the fact
that a personal dynamic cannot exist, and that an individual as
we see him, a man, is actually a composite and is not a First
Dynamic but a Third Dynamic, we see we are in difficulty with
this definition of Self-Determinism and continued use of
Self-Determinism. It is necessary, then, to investigate further
and to assign more precision to this concept of willingness to
control.
When we say control we do not mean the "control case" where
control is obsessive or other-determined, or where the individual
is controlling things out of compulsion or fear. We simply mean
willingness to start, stop and change. The anatomy of control is
just that -- starting, stopping and changing things. Now it is not
necessary for a person to start, stop and change things just to
demonstrate that he can control them. He must, however, to be
healthy and capable, be able to start, stop and change things.
Here we come immediately to what we mean by ability. It
would be the ability to start, change and stop things, and if we
have an ability to start, stop and change things, we of course
must have a willingness to start, stop and change things. Those
people who are unwillingly behaving in some direction so as to
start, stop and change things are very sick
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people, and in this last category we discover the bulk of the
human race at this writing.
The basic difference between aberration and sanity, between
inability and ability, between illness and health, is the
knowingness of causation by self opposed to unknown causation
by others or other things. An individual who knows he is doing it
far more capable than one who is doing it but supposes something
else is doing it. Psychosis is itself simply an inversion of
determinism. A psychotic is entirely other-determined, a
sane man is in good measure Self-Determined. Pan-Determinism
would mean a willingness to start, change and stop on any and
all dynamics. That is its primary definition. A further definition,
also a precision definition, is: the willingness to start, change
and stop two or more forces, whether or not opposed, and this
could be interpreted as two or more individuals, two or more
groups, two or more planets, two or more life-species, two or
more universes, two or more spirits, whether or not opposed.
This means that one would not necessarily fight, he would not
necessarily choose sides.
This is in total controversy to some of the most cherished
beliefs of Man, but may I point out to you quickly that Man is
not an entirely sane person, and thus some of his beliefs must be
somewhat aberrated. There is such a thing as courage, but there
is not such a thing as sanity totally opposed.
People who are afraid of control are liable to be afraid of
Pan-Determinism but if they will see this as a willingness to
start, change and stop any Dynamic they will see that a person
must be assuming the responsibility for any of the Dynamics. A
conqueror, in his onslaught against society, is fighting
other-determinism. He is starting, changing and
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stopping things because of an unwillingness to associate with or
support other races or customs than his own. Therefore, what he
is doing can be interpreted as "bad."
In support of this we get all of the earlier religious teachings,
but these have been grossly misinterpreted. These have been
interpreted to mean that a person should not fight in any way, or
defend anything, or have anything, or own anything. This is not
true. A person who is willing to be other identities besides
himself, other individualities besides himself, does not
necessarily harm these other individualities. Indeed, we cannot
make the complete distinction of other than himself, since we
are saying in this that he clings to something he calls self and
supports and defends it without being willing to identify himself
with others.
One of the most maddening debaters is one who moves at will
between the viewpoints of himself and those who have elected
him as an enemy.
There is an important scale down from Pan-Determinism. It
does not lead along a dwindling Dynamic path, but it could, of
course. One could simply see as Pan-Determinism dwindling the
falling off of one Dynamic after another until one is down to
First Dynamic, but that is not a particularly workable picture
and an auditor does not use it.
The Scale down from Pan-Determinism is: Pan-Determinism,
Fighting, Must and Must Not Happen Again, Repair and Association.
These are actually processes. At the bottom we find an
unwillingness to associate with anything. Just above this is an
unwillingness to repair anything, but a willingness to associate
somewhat. Above this is a willingness to associate and to repair
somewhat, but no willingness to let
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certain things happen again. Above this is a willingness to fight
things, and above this is Pan-Determinism. These are arranged
in this fashion because this is the ladder a preclear climbs if
he is run on a certain type of process. This is something like
the old Emotional Scale, which went: Apathy, Grief, Fear, Anger,
Antagonism, Boredom, Conservatism, and Enthusiasm, only in
this case it is a scale of behavior manifestations. Where an
individual who is unwilling to associate with various things is
certainly a long way from being Pan-Determined and definitely is
not even Self-Determined, he has to come up a ways before he is
willing to repair anything, but in this frame of mind he can repair
quite generally but is unwilling or unable to create or destroy. An
oddity here is that a person who is unwilling to associate is only
able to destroy, and a person has to be very far up the scale before
he can create. In fact, he has to be up around Pan-Determinism
to adequately create. Above this level of repair we find an
individual frozen in many incidents which he is preventing from
occurring once more and is holding the facsimiles or engrams of
these incidents so that he will have a model and so know what
mustn't occur; and above this level we discover an individual
fighting and being willing to fight almost anything; and above
this level we discover an individual willing or able to be almost
anything and so may be at peace with things and does not have to
fight things. An individual at the Pan-Determinism level can
create. An individual at Association, as I have said, can only
destroy. An individual at Repair or Must and Must Not Happen
Again is making a very, very heavy effort -- and I do mean
Effort -- to survive.
Let us take for our example of Pan-Determinism the Second
Dynamic. Here we find such a thorough effort to have
other-determinism that Freud picked this out as the only
aberrative factor. It is not the only aberrative factor, but in
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view of the fact that it is a desired inflow it can be considered
with many other things to have some aberrative value. Let us
look at it in terms of Self-Determinism and Pan-Determinism.
Here we have an individual believing himself to be a man, who
believes that his only sexual pleasure can be derived from
remaining very solidly a man and having sexual relationships
with a woman, and being very sure that he is not the woman. On
the other hand, we find a woman determined to be herself and
experience as herself, and to experience a sexual inflow from
a man. In the case of the man, as in the case of the woman, we
have an unwillingness to be the other sex. This is considered
natural but do you know that when this is entirely true, when
we have complete determinism to be self and not to be to any
slightest degree the other person, there is no sexual pleasure
interchange of any kind whatsoever? We get the condition
known as Satyrism and Nymphomania. We get a tremendous
anxiety to have a sexual flow.
Probably the only reason you can see the universe at all is
because you are still willing to be some part of it. Probably the
only reason you can talk to people is because you can be the
other person you are talking to. Probably the only reason you can
really let people talk to you is because you are willing to let
the other person be you, somewhat, and he is willing to let you
be him to some degree. In view of the fact that space itself is
a mock-up, is a state of mind, it can be seen that individuality
depends to some degree upon the law that no two things must
occupy the same space. When we get this law in action we have
a universe. Until this law goes into action there is no universe,
and one would be hard put to differentiate entirely. Two things
can occupy the same space to the degree that you are willing to
believe they can. It is a very easy thing to talk to an audience
if you are perfectly
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willing to be an audience. It is a very difficult thing to talk to
an audience if you are unwilling to be an audience. Similarly, it
is very difficult to be an audience if you are unwilling to be on
the stage. One could conceive that a person who had a considerable
amount of stage-fright would be incapable of enjoying a
performance of actors. And so it is. We discover the person who
is in the audience and has, himself, considerable stage-fright,
writhing and feeling embarrassed for every actor who makes the
slightest slip on the stage. In other words, we find this person
compulsively being on the stage although he is in the audience.
Things of this nature have led more than one philosopher to
assume that we were all from the same mould, or that we were
all the same thing. This is a very moot question. Processing
demonstrates rather adequately that we are all really individuals
and that we are not the same individual, and indeed, people who
believe we are all the same individual have a very rough time of
it. But evidently we could all be the same individual, at least if
we were entirely sane.
The physical universe is a sort of hypnotic trance where the
individual believes himself to be capable of viewing from various
points. The illusion is rendered very excellent by the fact that
other individuals believe that they are viewing the same things
from the same points as they occupy. We are all, as awareness of
awareness units, basically different. We are not the same "pool of
Life," and we are all evidently differently endowed, no matter
what the Communist Party would like to believe.
One of the most significant differences from man to man is the
degree to which he is willing to be Pan-Determined. The man
who has to forcefully control everything in his vicinity,
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including his family, is not being Self-Determined, usually,
much less Pan-Determined. He is not being his family. If he were
being his family, he would understand why they are doing what
they are doing and he would not feel that there was any danger
or menace in their going on executing the motions or emanating
the emotions which they do. But, anchored down as one person,
rather obsessed with the damage that can be done to him or those
around him, an individual is apt to launch himself upon a course
of heavy, solid, super-control of others. Now let's take the person
who is Self-Determined and Pan-Determined in the same situation,
and we discover that he would have enough understanding in the
vicinity of his family and others' families, and with this
understanding would be willing to be and experience as the
remainder of the family, and he would find out that he actually
could control the family with considerable ease. The oddity
of it is that force can control down into entheta -- to
enturbulation -- but that a Pan-Determinism controls upward into
greater happiness and understanding since there is more ARC
present. You have seen individuals around whom a great deal of
peace and quiet obtained. Such individuals quite commonly hold
into sanity and cheerfulness many others in their environment
who are not basically stable or Self-Determined at all. The
individual who is doing this is not doing it out of obsession,
he is doing it simply by knowing and being. He understands what
people are talking about because he is perfectly willing to be
these people. When he falls away from understanding what they
are talking about he has also fallen away from being willing to
be them. The willingness to understand, the willingness to be
are, for our purposes, synonymous.
Now how does this Pan-Determinism tie into communication?
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We have seen that difficulties arise on the cycle of
communication and on the two-way cycle of communication where
origins of communication, answers and acknowledgements were
scarce. It must be, then, that the individual becoming aberrated
through communication, must have conceived the necessity of
another determinism. In other words, one has to fall away from
Pan-Determinism to get into any of the traps of communication at
all.
It is a very fortunate thing for us that Pan-Determinism exists,
otherwise there would be absolutely no way whatsoever out of
this maze of mis-communication that a person gets into. The only
way out of it would be to have other people come around and do
enough talking and go to enough movies, and seek out another
Self-Determinism which could communicate and make it
communicate until one were sane. However, it doesn't have to be
worked out in an unlimited sense in this way. The oddity is that
it works out in "mock-up." Further, it works out best in mock-up,
for in mock-up we introduce the idea of Pan- Determinism.
When we ask somebody to get the idea that somebody else is
present, who is not, and then have him make this person
give him answers, we discover after a while that some major
aberrations have blown out of our preclear. In the first part the
preclear is actually remedying the scarcity of answers -- or,
if these were being processed, originals or acknowledgements --
and is so disentangling communication lines. The sense of what
he would mock the person up as saying would have nothing to
do with it. The communication could be almost pure gibberish as
long as it was an answer. This would straighten out the bank to
a very marked degree. The other factor which enters into this
is Pan-Determinism. We are making the individual actually mock
up somebody else and
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make somebody else say something. In other words, we are
making our preclear take over the control, the start, change
and stop of another communication medium. And with further test
and experiment we discover that we can do this for all the
Dynamics, and when we have done this for all the Dynamics we
have brought our preclear up to a point where he is willing
to monitor communications on all the Dynamics. And when he
is willing to do this, and get origins, answers, and
acknowledgements along all the Dynamics, we find that we have
a very serene person who can do the most remarkable things.
Anything you have read concerning the potential abilities of the
Clear, and a lot more, comes true when we follow this course. So
it is a very fortunate thing for us that Pan-Determinism exists.
Otherwise there would be no processing anybody.
Remember, when you are explaining this to people, that it is
willingness to control on any and all Dynamics, and that it is
not an obsessive or compulsive control to own, protect, or hide
on any Dynamic. All the ills of Earth come from an obsession to
own, control, protect and hide on other Dynamics than Self. The
true enlightenment of this world has come from Willingness to
be along any of the Dynamics.
One of the things which gives truth to Pan-Determinism is
the savageness with which the aberrated attempt to drive an
individual away from anything resembling Pan-Determinism.
This is simply an obsessive action on the part of people to
climb up to Pan-Determinism by force. Pan-Determinism cannot
be climbed by force. The ladder to that height is not made of
pikes and spears, spankings and police forces. It is made of
Understanding, Affinity, Reality and Communication.
CHAPTER XII
THE SIX BASIC PROCESSES
Today's auditor must be conversant with six Basic Processes
and must be able to get results with these processes before he
can expect to get results with higher levels of auditing.
These six processes form a roadway for more than the auditor.
We discover that they compose a tone-scale. This tone-scale is as
follows: at its lowest and highest reaches, whether by mimicry,
words, or mock-up, we have two-way communication. Next above
this, occupying a position from about 1.1 to 1.8 on the Chart
of Human Evaluation as given in "Science of Survival," we
have Elementary Straightwire. Above this we have, from 1.8 to
2.5, Opening Procedure. Above this, from 2.6 to 3.0, we have
Opening Procedure by Duplication. Above this we have Remedy
of Havingness, from 3.1 to 3.5, and above this, from 3.6 to
4.0, Spotting Spots in Space.
An auditor, in auditing these six basic processes, becomes
sufficiently capable in observing and communicating that he can
handle (or, can bring the preclear up to the point where he can
handle) the "subjective process" which remedies communication,
or the other one which is the "One-Shot Clear."
The problem of psychosis never rightly belonged in Dianetics
but it has been solved there. Opening Procedure of 8-C and the
Mimicry techniques as given in the PABs resolve
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psychosis. They resolve it rapidly and care for it adequately,
and we have no real worry on that score. The only reason we would
enter the field of psychosis at all would be to find out how far
South our techniques worked.
CHART OF PROCESSES
Where they are on the ARC Scale
Exteriorized
Spot Spots in Space . . . 4.0
Spot Spots in Space . . . 3.6
Remedy of Havingness . . . 3.5
Remedy of Havingness . . . 3.1
Opening Procedure by Duplication . 3.0
Opening Procedure by Duplication . 2.6
Opening Procedure 8-C . . . . 2.5
Opening Procedure 8-C . . . . 1.9
Elementary Straightwire . . . 1.8
Elementary Straightwire . . . 1.1
Two-way Communication . . . . 1.0
Two-Way Communication . . . . -8.0
"One-Shot Clear" . . . . 4.0
"One-Shot Clear" . . . . 2.5
As covered much more fully in "The Creation of Human
Ability," available from the Hubbard Scientology Organization,
these Six Basic Processes form the background to all processes.
Through them we find two-way communication everywhere. It
can be said with honesty that there is no auditing without
two-way communication.
The process, Two-way Communication itself, could be
subdivided into verbal and non-verbal processes. The verbal
processes
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would include questions about the present time environment and
the preclear's life, interests, and so forth, and would get a
direct answer to every question, no matter how long the communication
lag was. In other words, a two-way communication would be entered
upon so as to actually bring the preclear to talk to the
auditor. In the case of people who have great difficulties in
this line, we have non-verbal techniques such as Mimicry, wherein
the auditor mimics the preclear and persuades the preclear to
mimic the auditor. Various processes are used, such as passing
a ball back and forth between them, nodding, shaking hands,
sitting down, standing up, walking across the room and back and
sitting down, all of which are effective.
Much of this book, "Dianetics 55!" is on the subject of two-way
communication, and the totality of auditing is bringing a preclear
into excellent two-way communication, and it is conceived a
little difficult by instructors to relay the "process" called
Two-way Communication. However, it is actually simplicity
itself, for all that is necessary is to get the preclear to
actually volunteer communication and answer the communications
volunteered to him. There is always something the preclear will
talk about.
Mimicry, particularly when used on psychotics, is a precision
subject. Mimicry is not a new process, it is almost as old as
psycho-therapy, but it is spotty when used without an intimate
knowledge of validation. It can be said that that which one
validates comes true. The only force or strength Life has is that
which derives directly from the upper echelon of Understanding.
When Life gets down to a point where it is incomprehensible it
cannot relay any understanding. Understanding this is essential
for an auditor. He must realize that he gives power to everything
he validates. We made some
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thing important out of the engram, and by validating engrams,
we actually, where they were audited poorly, gave force and
power to engrams. Thus it is with the psychotic. To mimic the
strange, peculiar, bizarre and unusual things he does is to
give force and strength to those things. It cannot be said
with sufficient emphasis that the auditor must never mimic the
strange, bizarre and unusual manifestations of the psychotic.
The only way that the auditor can make mimicry work consistently
and continually and rapidly, is by validating what the
environment considers the agreed-upon, the usual, the routine,
the ordinary. Perhaps the psychotic is twisting his hands madly,
and occasionally nodding slightly. The auditor, to mimic him,
would not twist his hands, but would nod slightly, since a nod
is the agreed-upon manifestation in the environment, not the
twisting of hands. If the auditor does this, the preclear will begin
to nod more and twist his hands less. If the auditor were to begin
to mimic the psychotic by twisting hands, he would discover that
the psychotic would probably stop twisting his hands, but would
do something else more bizarre. And if the auditor mimics this
much more bizarre thing, the psychotic will simply go on to
something even wilder or might become entirely motionless, for
the one fear the psychotic has is becoming predictable. The
psychotic is under the control of entities, demon-circuits. He does
have a grain of sanity present, otherwise he would not be able to
function at all. Therefore, those things which he does which are
sane must be mimicked and so reinforced. If an auditor knows
this thoroughly and practices it smartly he will discover that
psychotics can be brought into two-way communication and moved
immediately into Opening Procedure of 8-C, the proper process
for psychotics. 8-C, while not a psychotic process, does work on
psychotics. However, in working Opening Procedure of 8-C on the
psychotic, the auditor must
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be very careful not to go beyond part "a" for a long, long time.
From the process known as "Two-way Communication" we
move on to the process known as "Elementary Straightwire."
Elementary Straightwire has two basic commands. One of these
commands is used continually, over, and over, and over, and over,
until the communication lag is entirely flat on it and then
the other command is used over, and over, and over until the
communication lag is entirely flat, at which time it will be
discovered that the first command will now give communication
lag. And so it is used over, and over, and over, and then the
second one is used over, and over, and over. In other words, what
we do here is to use this process of Elementary Straightwire with
just two commands, continually, one command at a time,
flattening each communication lag encountered. While one is
doing this, of course, one maintains two-way communication. He
acknowledges the fact that the preclear has recalled something
and is in general alert to receive from the preclear an originated
communication, answer it, and give further orders. The two
commands of Elementary Straightwire are: "Give me something
you wouldn't mind remembering," "Give me something you wouldn't
mind forgetting." This can be varied with: "Tell me something
you wouldn't mind remembering," "Tell me something you wouldn't
mind forgetting." This Elementary Straightwire is a standard
form. If it is varied it should be varied towards simplicity.
A simple form of straightwire is "Remember something," over and
over, again, and again, and again, and again, and again. Do not
use, however, "Forget something," since this is far too rough
for the preclear. Another even simpler form is to apply "Remember
something" to the Dynamics, such as "Remember a man," "Remember
a group." The only error that can be made in Elementary
Straightwire is to get too fancy, for one does not
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believe that an auditor who has advanced this far in auditing
would make an error in communication. There is an entire gamut
which we call "The next to the last list in Self-Analysis"
published in the original edition of "Self-Analysis" which has
many times been known to break a person from a neurotic to a
sane state. This is: "Can you recall a time that is really real
to you?" "Can you recall a time when you were communicating
well to someone?" "Can you recall a time when someone was
communicating well to you?" "Can you recall a time when you
felt Affinity for someone?" "Can you recall a time when someone
felt Affinity for you?" By keeping this in the Understanding or
Affinity line a case advances more rapidly than if mis-emotion
and other factors are addressed.
Opening Procedure of 8-C is one of the most effective and
powerful processes ever developed and should be recognized
and used as such. The main error which is made in the Opening
Procedure of 8-C is not to do it long enough. It takes about 15
hours of Opening Procedure of 8-C in order to bring a person
into a completely relaxed and Self-Determined state of mind
regarding orders. Opening Procedure of 8-C is a precision
process. Step "a" of Opening Procedure of 8-C is "Do you see
that object?" the auditor pointing. When the preclear signifies
that he does, the auditor says, "Walk over to it." When the
preclear has walked over to it, the auditor says, "Touch it." When
the preclear does, the auditor says, "Let go," and designates
another object -- a wall, a lamp -- calls it by name or not, and
goes through the same procedure once more. It is important that
the auditor specifically acknowledge each time the preclear
has executed the command given. When the preclear has seen the
object, when he has walked over to it, when he has touched it,
when he has let go -- each time the auditor signifies that he has
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perceived and does acknowledge this action on the part of the
preclear. This Step "a" is used until the preclear does it easily,
smoothly, without the slightest variation or introduction of
any physical communication lag, and has demonstrated completely
that he has no upset feeling about the auditor or objects in the
room.
When "a" has been run for a length of time necessary to bring
the case up tone, Part "b" is run. Part "b" introduces the idea
of decision. It is notable that the "One-Shot Clear" must be
very strong on this power of decision. It is also notable that a
person in extremely bad condition has no power of decision. The
commands of Part "b" are: "Pick a spot in this room," and when
the preclear has: "Walk over to it," and when the preclear does:
"Put your finger on it," and when the preclear has: "Let go."
Each time, the auditor acknowledges the completion of the command
by the preclear, signifying "All right," "O.K.," or "Fine,"
making it very plain that he has noticed and approves of and is
acknowledging the preclear in following each specific command.
He approves of these one at a time in this fashion. The preclear
is run on this until he demonstrates no physical communication
lag of any kind in making up his mind what to touch, how to
touch it, and so forth.
Part "c" of Opening Procedure of 8-C introduces further decision.
It goes as follows: the auditor says, "Pick a spot in this room,"
and when the preclear has, the auditor says "Walk over to it."
When the preclear does, the auditor says, "Make up your mind
when you are going to place your finger on it, and do so."
When the preclear has, the auditor says, "Make up your mind
when you are going to let go, and let go." The auditor each
time acknowledges the completion of one of these orders to the
preclear.
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In doing Opening Procedure of 8-C the preclear must not
be permitted to execute a command before it is given, and a
two-way communication must be maintained. As I have said,
Opening Procedure of 8-C is a very powerful process. If all
auditors knew how to do this Opening Procedure of 8-C and
could do this very well, we would right there have psycho-therapy
licked. But we are not trying to lick psycho-therapy. It has
never been a major problem to us. We are trying to bring people
a long way further North than psycho-therapy ever dreamed of,
and Dianetics and Scientology are not psycho-therapies, they
are processes which increase the abilities of people.
Opening Procedure by Duplication has as its goal the
separating of time, moment from moment. This is done by
getting a preclear to duplicate the same action over and over
again with two dissimilar objects. In England this process is
called "Book and Bottle," probably because these two familiar
objects are the most used in doing Opening Procedure by
Duplication.
The first step in Opening Procedure by Duplication is to
familiarize the preclear with beth objects, as to their reality
and his ability to own them. One makes himself handle them, and
feel them, and acquaint himself with them, makes him describe
them as objects he is experiencing in present time, not as
something related into the past. A little time spent on this
can be quite beneficial.
The auditor then begins what will become to the preclear before
he is through with this some of the most hated phrases anyone
could conceive, but which, by the time the preclear is finished
with this, become just like any other phrases. Many people
believe that opening Procedure by Duplication
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induces hypnosis. This is because in running it hypnotism runs
off: the preclear, while the hypnotism is running off, may feel
quite hypnotized. It is the exact reverse of hypnotism. Hypnotism
is an effort to persuade the individual to do nothing, to sit still,
and to accept fully the inflow. Opening Procedure by Duplication
contains two-way communication, and indeed does not work
unless two-way communication is done with it. The main
liability in doing two-way communication on Opening Procedure
by Duplication is that the auditor, in introducing two-way
communication to it, may stray considerably from the pattern laid
down. He must not do this. Although he is maintaining two-way
communication he must adhere very sharply to the process. He
can make the preclear tell more about them, he can make the
preclear describe various things which are manifesting
themselves to the preclear; he can be insistent the preclear
really knows he has just picked this up, but he must stay
with this sequence of auditing commands, and may not vary from
them even vaguely. He can interject other conversation, but not
other auditing commands, into Opening Procedure by Duplication.
The auditing commands are: "Do you see that book?" says the
auditor, pointing. When the preclear signifies that he has, the
auditor says, "Walk over to it." When the preclear does, the
auditor says, "Pick it up." When the preclear does, the auditor
says, "Look at it." When the preclear does (usually he was
looking at it but now looks at it more closely) the auditor says,
"Give me its color." When the preclear does, the auditor says,
"Give me its weight." When the preclear does, the auditor says,
"Give me its temperature." When the preclear has, the auditor
says, "Put it back exactly as you found it." This action sequence
having been completed, the auditor points to the bottle. "Do you
see that bottle?" When the preclear does, the auditor says, "Walk
over to it." When
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the preclear does, the auditor says, "Pick it up." When the
preclear has, the auditor says, "Look at it." When the preclear
does, the auditor says, "Give me its color." When the preclear
has, the auditor says, "Give me its weight." When the preclear
has, the auditor says, "Give me its temperature." When the
preclear has, the auditor says, "Put it back exactly as you found
it." Then the auditor says, pointing out the book, "Do you see that
book?" and so on, back and forth, using this exact sequence of
commands. The auditor can interject "Describe it more fully."
The auditor can sometimes, but not oftener than once every 15
minutes, point to the book, have the preclear go through the full
sequence with the book, and then point to the book again, and
have the preclear once more go through the full sequence with
the book. This will break down the automatic machinery a preclear
is bound to set up to compensate for this process. We want to keep
the preclear doing it, not his machines. By asking the preclear
to describe the object, or describe its temperature more fully in
its proper sequence in these commands, machines are also broken down
and the alertness and the awareness of the preclear is increased.
The auditor must not omit letting the preclear give him the
preclear's reaction. The preclear will pause, seem to be confused.
It is up to the auditor at that moment to say, "What happened?"
and to find out what happened, and then to continue with the
process, having acknowledged the communication of the preclear.
An auditor must never be afraid to let a preclear emanate a
communication, and an auditor must never fail to acknowledge the
completion of an auditing action, no matter how minute.
The Remedy of Havingness is an extremely effective process for
it remedies the ability of the preclear to have or
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not have at will. Sometimes auditors interpret this process as
inflow, only. That is because the physical universe is an inflow
universe, and it is all too easy for an auditor to assign to
auditing and all other actions inflow characteristics only.
The modus operandi of the Remedy of Havingness is to have
the preclear mock up something, pull it in, or mock up
something and throw it away. It does not matter what you have
him mock up. The item can have significance or not as the case
may be. Preclears who are low in tone, if this is run on them,
have a tendency to make everything they mock very significant.
It is not the significance, it is the mass that counts. However,
to keep the preclear interested, or to assist his mocking up,
an auditor may designate specific things, and does so.
It will be found that the acceptance level and expectance level
of the preclear very definitely monitor what he mocks up, and
what he can pull in and what he can throw away. As covered in
the Professional Auditor's Bulletins, acceptance level processes
can be combined with the Remedy of Havingness.
The commands of Remedy of Havingness are as follows:
"Mock up a (planet, man, brick)." "Make a copy of it." "Make a
copy of it." "Make a copy of it." And when the preclear has from
five to 15 copies, "Push them all together." "Now pull them in
on you." When the preclear has done this for some time, the last
command is varied by saying, "Throw them away and have them
disappear in the distance." In other words, we have the preclear
mock up something, and when he has we have him make a copy
of it, make another copy, and another copy, and another copy,
one at a time, push them together and pull them in or throw them
away.
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We keep up this process for some time until we are very certain
that he can actually throw things away or pull them in on
himself at will. This is the Remedy of Havingness. Remedy of
Havingness does not mean stuffing the preclear with energy. It
means remedying his ability to have or not have energy. Run
with particular significances such as money, women, et cetera,
one could remedy specific scarcities on the part of the preclear.
But remember that at first they may be so scarce that at first he
may have to waste a large quantity of them before he can have one.
On an awareness of awareness unit exteriorized we run Remedy
of Havingness, but a little differently. We say, "Put up eight
anchor points." We describe to him how we want these put up.
We want them put up in such a way as to form the corners of a
cube. In other words, these eight anchor points are not put in a
group in front of or behind the preclear, they are to be distributed
around him. When the preclear has done this we say, "Pull them
into you." We keep this up for a long time. We also have the
preclear exteriorized mock up eight anchor points and send them
away from him. A preclear exteriorized can be very unhappy
about his lack of havingness and this last process is used to
remedy this upset.
Remedy of Havingness is an exteriorization technique. If it is
run on an individual long enough, say eight or ten hours, he will
probably exteriorize at the end of that time. If you kept on
running it as an exteriorized process, given in the second part
above, he would then have his visio clear up, and he would
finally get into very excellent condition. This is quite a
process. However, remember this process depends upon the preclear
following the auditor's orders. Unless the auditor has guaranteed
this by Opening Procedure of 8-C and Opening Procedure by
Duplication, the chances of the
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preclear's actually following his orders (although pretending to
do so) are very slim. We discovered in old-time Dianetics that
the breakdown was in the preclear failing to follow the auditor's
orders. Preclears would pretend to follow an auditor's orders but
actually would not.
The process known as Spotting Spots in Space is not to be
attempted on somebody who is having a difficult time, and
when it is attempted it should be accompanied with Remedy of
Havingness. One makes a person spot spots in space for a short
time, then remedies Havingness, makes them spot spots in space,
then remedies Havingness, then spot spots in space. These
two processes, Remedying Havingness and Spot Spots in Space
actually belong together, however the preclear eventually
emerges up in a higher band where he can spot spots in space
without remedying Havingness.
The auditing commands are: "Spot a spot in the space of this
room." When the preclear has, the auditor says, "Spot another
spot," etc. When the preclear gets well into the process in this
fashion we say, "Spot a spot in the space of this room." "Walk
over to it," and when he has, "Put your finger on it." When he
does, "Let go."
The auditor should ask the preclear when he starts this process
if the spot has any mass, color, temperature, or any other
characteristics, or "How big is it?" The auditor asks this to
make sure that the preclear is actually spotting a spot, a
simple location, not a spot that has a mass, temperature, or
characteristics. A location is simply a location, it does not have
mass, it does not have color, it does not have any temperature.
When we ask the preclear to spot a spot at first his spots are
liable to have mass and temperature. We do not object to this,
we simply ask him frequently, once we have
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discovered that his spots do have this, how his spots are getting
along, and we remember, on such a preclear, that we must remedy
havingness. Eventually he will move out to a point where he is
simply spotting locations.
These are the Six Basic Processes that an auditor must know.
They are all of them very powerful processes, and each and any
one of them can accomplish the goals which were envisioned
in "Dianetics: The Modern Science of Mental Health." The
essence of these processes is to do them as given, to do them
"purely," all the while maintaining a two-way communication
with the preclear. Auditors get into minor variations on this set
of processes, but these processes were evolved first in theory
by myself, were developed in practice by myself, and were then
given to many auditors to do, and many auditors were trained in
them, and then these processes were refined and inspected until
they represent a very broad agreement, and we have found that
these commands, as you have them here, are the best commands
which can be used in processing a preclear. The failure of an
auditor to duplicate, his unwillingness to duplicate, his upset
about duplication in general will quite often lead him up the
blind alley of varying a process compulsively or obsessively.
When he does he can expect to lessen the results. Auditing today,
by the experience of a very large number of auditors, is a very
severe discipline on the individual. It is not an art, and it never
will be an art. It is a precision science. In the old days, all
this talk about art and intuition and instinctiveness cost a lot
of preclears the benefit of auditing. Auditing in the long ago
was tremendously complicated but it was none the less precise.
Now that it is very simple it is still very precise.
Amongst these processes an understanding of communication
lag and Opening Procedure of 8-C were chose as the
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two processes to be taught to a very large area which contained
a large number of auditors. This area had been noteworthy,
heretofore, for the strange results "obtained" by auditors and the
strange techniques which were used in it. A couple of auditors
were sent into this area to teach everybody communication lag
and Opening Procedure of 8-C. Actually these two auditors were
originally from this area. They did so, and several lives have
been reported saved to date, and a great many cases have been
salvaged, and the entire science is looking up in that particular
area simply because the area was taught nothing but communication
lag and the Opening Procedure of 8-C and did nothing thereafter
but this. Out in the outskirts of this area a couple of auditors
varied Opening Procedure by Duplication and were reported to be
having very good luck with the variation, but these two auditors
were not part of the crew who were taught Opening Procedure of
8-C and communication lag, and the results they are obtaining
are very junior to the results obtained by their own fellows
very close by.
It could be said that the only real danger in auditing was failure.
Auditing is the start, change and stop of aberration, or the
creation of ability. Today creation of ability takes prominence
to a point where aberration drops out of sight and is forgotten.
But the auditor who does not obtain results is demonstrating to
himself that he cannot control human aberration and human ability,
and a demonstration of his failure to himself is sufficient
to make him slightly incapable in handling his own difficulties.
Thus it is a tremendously important thing that we have processes
which, when used exactly as given, and used with skill, produce
uniformly good results on preclears. An auditor using these on
preclears gets better, and better, and better, and better even when
he doesn't have any auditing himself -- a thing which was not the
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story in 1950. When you can control aberration in others, when
you can increase the ability of others, you certainly do not worry
about your own. An auditor who has consistent failures will
eventually drop back to self-auditing, but these processes will
cure even that. Self-auditing, of course, is the manifestation of
going around running concepts or processes on one's self. One is
doing this because he has been made afraid, through his failure
on others, of his ability to control his own engrams, facsimiles,
thoughts and concepts, and he seeks to control them through
auditing. It is not necessary for an individual to audit himself
in order to control his own machinery.
Before anyone should adventure in the direction of testing
the "One-Shot-Clear" or doing anything about exteriorizing the
awareness of awareness unit and so making a Clear, he should
be entirely conversant with these processes. Actually, any
of these processes run long enough would probably result in
an exteriorization. There are faster ways to achieve an
exteriorization than these processes, but these processes are
preliminary to them. The preclear who cannot follow the auditor's
orders will not sit there and do a subjective -- which is
to say, an out-of-sight, in his own mind -- process without
varying it. The trouble with the preclear is that he cannot
duplicate, he cannot follow the orders of the auditor, and when
the auditor tells him to run a concept or a thought, the preclear
probably pays token nod to this and runs entirely something else.
A very close E-Meter review of a number of preclears who were
not advancing under "subjective processes" disclosed that each
and every one of them had never run what the auditor told them
to run. They were afraid of obeying the auditor, they were afraid
of what the auditor was doing, they were afraid of his skill.
Opening Procedure of
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8-C remedies this fear and brings the inability and unwillingness
of the preclear out into the open where it belongs.
In Opening Procedure by Duplication we very often get a
preclear "blowing the session" where the auditor has run an
insufficient quantity of Opening Procedure of 8-C. When a
preclear "blows the session" on Opening Procedure by Duplication,
the auditor has missed. He has not run enough Opening Procedure
of 8-C. How much is enough Opening Procedure of 8-C? Until the
person is in very good condition as homo sapiens.
Remember that whether the command is physical or mental, the
auditor must observe communication lag. In Opening Procedure
of 8-C he simply repeats the process command all the way
through, and then again, and again and again and in such a way
flattens any lag that shows up. He does not repeat the command
on which the preclear got the lag. It is easier to do this way,
it is a more orderly process when it is done this way. By very
close theory, the actual command on which the preclear lagged
should be repeated again, but this is not done.
These are the six basic processes which we must know before
we can constitute ourselves auditors. These are the processes
which are getting results. These are the processes which are
making able men and able women.
These processes can be varied into specific uses where ability
is concerned. One of the uses of these, for instance, would be to
raise the ability of a pilot to fly a plane, or a person to drive
a car, simply by having him approach, touch, and let go of various
parts of the object to be controlled. The exact procedure as given
above of Opening Procedure is run,
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except that the object to be controlled is used. Typists have
learned to type better, people have learned to drive cars better,
and many other abilities have been recovered simply by running
8-C. One could envision a pianist who was getting tired, run-down,
or upset by his music, coming into full awareness of it once more
simply by running 8-C on his instrument or instruments.
If we wanted to increase the ability of a salesman, it would only
be necessary to run any of the above processes in their proper
position on the tone scale to increase his ability. Abilities
increase, in general, when these are run.
When does one run what process? One should have a copy of
the Chart of Human Evaluation from "Science of Survival" and
know that chart well in order to understand exactly where one
starts. In general practice, however, an auditor simply starts
with two-way communication, and when he is getting answers to his
questions and is taking rather freely with his preclear he goes
into Elementary Straightwire, and from Elementary Straightwire
he goes into Opening Procedure of 8-C.
There is a variation on two-way communication. If you have a
difficulty in getting a preclear started in two-way communication
it is a very easy thing to get him talking on problems, and
from problems to run this one, "What problem could you be to
yourself?" "What problem could you be to others?" running one
and then the other each time until the preclear understood he
could be an infinity of problems. Many people are so thoroughly
scarce on problems that they will not let any go until they know
that they can create problems for themselves. When a case is
stalling, he is generally finding it very hard to give up a pet
problem because he
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knows he can't have any more. Of course, all this is basically
situated on answers. He can't have any answers so he has to have
problems, then from problems he finally gets to a point where he
can't even have these.
Anyone desiring to be a good auditor should follow this chapter
very closely, should provide himself with a copy of "The
Creation of Human Ability," and should also procure "Science of
Survival" and study them. The best way to become an auditor is
to be trained as an auditor. We have found this so much the case
that while we offered an examination to anyone who wished to
take it to the grade of Hubbard Certified Auditor, or Hubbard
Dianetic Auditor, we never expected them to pass it -- for they
never had, even though it was on the most simple elements as
you see before you. There is no substitute for good training.
CHAPTER XIII
THE PROCESSING OF COMMUNICATION
If you will examine the Six Basic Processes you will discover
that they are communication processes. The efficacy of 8-C
derives from the fact that it places into the realm of knowingness
communication with the physical universe. The physical universe
does not give us back answers, but the Opening Procedure of 8-C
remedies to a marked degree the liability of this no-answer
situation by making the individual aware of the fact that walls
are simply walls, that chairs are chairs, and floors floors,
and ceilings ceilings. Opening Procedure by Duplication is
processing another facet of communication: Terminals, the object
(terminal) at Cause interchanging flow with the object (terminal)
at Effect. Elementary Straightwire is simply a communication
with the past, and securing of answers from the past, in other
words, using the past as a terminal. Havingness, in itself,
describes the mass at a terminal, or masses, and Spotting
Spots in Space improves the tolerance of an absence of a
communication terminal.
These Six Basic Processes, as designed, bring an individual up
a gradient scale of tolerance for more and more communication.
Once a preclear has been pressed through these he is ready for
the direct processing of communication. He is not ready for the
direct processing of communication until he has been put
through these Six Basic Processes.
The ability of an individual depends upon his ability to
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communicate. The first and foremost of mechanical abilities
is this communication ability. An individual who cannot
communicate with something will become the victim of that
something. That which a person withdraws from in this universe
becomes, to a marked degree, his master. That which one
fears becomes one's master. If an individual were willing to
communicate with anything and everything in the entire universe
he would then be free in the entire universe. Additionally, he
would have an unlimited supply of distances and terminals. A
barrier, perforce, is something which an individual cannot
communicate beyond. When we see space as a barrier, its total
operation as a barrier is the inability of the individual to be
at the other extreme end of that space or outside that space. When
we see energy as a barrier, we simply see it as something which
will not permit the egress or ingress of an individual. When
we see mass, walls or time as a barrier, we mean "imagined
impossibility of communication." If you do not imagine that
you cannot communicate, then there cannot be a barrier.
At the same time we are placed up against this conundrum: in
the absence of communication, in the absence of interchanges of
communication, in the absence of other terminals, flows, and
terminals to which others can communicate, an awareness of
awareness unit is not, by its own consideration, living.
Livingness is communication. Communication is livingness. We
add to this the variant degrees of Affinity. We add to it
Agreements and attain Reality, but still these are only
significances entered into communication. Any and all types of
significances can be entered into communication in order to "give
a reason for" communication. These "reasons for" are simply
reasons for a game, reasons to have communication.
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In the light of the concept of Pan-Determinism we see that an
individual has to assume that he cannot know what another is
talking about if he wishes to communicate with and depend upon
the communications of that other. In other words, he has to
pretend he cannot communicate. An individual who has some
sort of barrier around him must pretend that he cannot
communicate beyond that barrier. Actually this is nothing more
nor less than a pretence. These barriers are the shadows through
which the fish would not move. They could have swum through
these shadows except for the fact that they did not believe they
could penetrate beyond the shadows. It could be said that belief
alone is the reason for any entrapment.
However, there are the mechanics of entrapment and we
discover that an entrapment must be a communication barrier.
An individual becomes entrapped in something because he does
not believe he can communicate outside of it, or he becomes
fixated on a terminal as a terminal himself.
To be very precise, the reason why an individual is entrapped
has to do with scarcity of communication. An individual is still
waiting, is still looking towards something, expecting it to
communicate to him. It has not, and he has eventually turned
his attention slightly off of this onto something else which he
expects to communicate to him. And when this does not, he expects
communication and so finds it elsewhere, but each time he sets
up one of these expectancy lines he is to that tiny degree trapped
against the terminal from which he was expecting but did not get
communication. Thus, we have the entire bundle known as the
reactive mind, the entire anatomy of ridges, and any other
enturbulative mechanism, and even problems themselves, being
a seemingly endless chain of communication scarcities.
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What are the specific scarcities in a communication line? There
is no scarcity of silence. Anyone has far too much silence.
Silence might be conceived to be the native state of a thetan --
an awareness of awareness unit -- but it is not, for obviously a
thetan is alive only to the degree that he is communicating, is
action -- concentrated only to the degree that he is living. We
discover that the tiny cells of the body consider themselves to be
the very mirrors of truth when they are the most silent. There is
an interesting and peculiar test here where the auditor has the
preclear mock up in any area which contains a somatic a great
many answers or originated communications from these "dead
cells" and we discover this somatic-ridden area coming to life,
waking up, becoming active once more. This in itself is a specific
for all types of somatics. All one has to do is to have the preclear
mock up answers in these dead cell areas. An ultimate truth,
which is studied to a far greater extent in "The Creation of
Human Ability", is a Nothingness, but this ultimate truth is
not Life. Life is composed of this pretence that one cannot
communicate, that one must communicate. It is composed of this
intricate tangle of communications and self-erected barriers
which give us games. When we get too deeply immersed in this
game, when answers get entirely too scarce, we forget that we
were the one who interposed the idea that no answers were to be
given.
Silences do not process. There is entirely too much silence
on the track. Remember that: it does not process. You can fill
silence, but silence itself is death. When you process silence
you process the preclear down towards death, not upward towards
life. The way to process him upward towards life is by supplying
abundance of communication. We find the preclears who are in
the worst condition are the preclears who are the most silent,
the most out of
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communication. These are the closest to death, closest to
aberration. The way to get them alive again is to remedy some of
the scarcity of communication. For a preclear who is in very bad
shape, or in common practice, any preclear you would encounter,
you would use first the Six Basic Steps in order to bring the
individual up to something approaching a livable communication
strata. And then you would go immediately into the remedy of
scarcity of communication by having him mock up himself, even
if just as ideas, the various parts of a two-way cycle of
communication.
The parts of a communication cycle that have to be remedied
are: (1) originated communications, (2) people to communicate
to, or other awareness of awareness units to communicate to, (3)
answers, (4) acknowledgements, and additionally, but not as
important, (5) arrivals, (6) departures.
It is not necessary that the preclear have the ability to mock
up or put out and hear back sound. In other words, sonic and visio
are net necessary to this process. The entirety necessary is the
idea of communication. You might say you have him mock up a
"verbalizing idea."
A preclear will sort through, himself, pads (2), (3), (4), (5)
and (6) if the preclear is simply told to "mock up some people
speaking." He will, in rotation, get people answering, people
acknowledging, people greeting him, and people saying goodby
to him. Because the preclear is usually far down the Tone-Scale
on origin and ideas, and because "necessity level," other
determined forces, have been necessary to get him into
communication, it is likely that he will not, himself, spot the
origination of communication, and the auditor will have to call
his attention to this.
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Remember this is not done on a preclear who has not first been
put through his paces on the Six Basic Processes, for an auditor
sitting there asking the preclear to mock up answers, or
acknowledgements, or originated communications could not
otherwise be sure that the preclear is doing this at all. Further,
the preclear's attention is very likely to stray into various
portions of his own bank, for his bank starts to come to pieces
under the impact of all these communications.
The preclear must be kept at his job. His mocking up of
communications must be kept at a simplicity and out of deep
significances, and if his attention seems to fixate upon flows
and he begins to "wrestle with mass," the auditor should get
him back into mocking up communication as fast as possible.
What degree of originality is required of a preclear in
mocking up any of these originative communications, answers, or
acknowledgements? The answer to this is "none." No variety is
necessary whatsoever. Simply the idea of communication, with
some sort of a specific idea being communicated, is all that is
necessary. Having the preclear, silent himself, mock up before
him something saying "Hello," and saying "Hello" again, and
saying "Hello" again, and having him mock this up behind him
saying "Hello," and saying "Hello," and saying "Hello," would be
quite adequate for an originated communication. Having the
preclear mock up any banality such as "All right," or "O.K.,"
serves very well for both answers and acknowledgements. We are
not at all concerned with the significance of the communication.
We do not want long and involved communications. The preclear
will try to get off into them. He will also try to get into his
prenatal bank, his early childhood, and eight lives ago. We do
not want him to do this, we want him to go on mocking up
originated communications, answers, acknowledgements. We
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are validating ability, we are not trying to get rid of inabilities
in his past. We are trying to increase his ability to communicate
in the present, and originate communications, and take a
Pan-Determinism out of all communicating terminals. We are
not trying to get him to run out anything in the past. I know that
an old Dianeticist is going to have a very hard time restraining
himself from running out the prenatal which immediately appears
after the preclear has made something say "Hello" to him 15
or 20 times. It is the auditor's job to make the preclear go on
having the preclear or something say "Hello" or "Okay," or "I
did it," and to ignore that engram. The number of engrams which
will blow into view and beg to be run are countless. The auditor
is not interested in these. Of course, if the preclear wants to
ten the auditor about these, the auditor must permit the preclear
to originate communication and must answer it simply to get
the preclear to originate communication. He should not let the
preclear go on, and on, and on discussing what has occurred,
once the preclear has told him the essentials of it. The auditor
wants to get the preclear back onto mocking up originating
communications, answers and acknowledgements. The auditor is
also making the preclear mock up something to talk to while he
is doing this, a point which is cared for automatically and which
is not addressed actually and actively in auditing. Naturally, if
there is a spot in the air out there saying "Hello," or "Okay," or
"I did it," the preclear is assuming that there is something alive
there that can say "Hello" to him.
All manner of thinkingness machines, large black masses,
white and green fire, purple spheres, falling stars, shotting
rockets, may appear in the preclear's bank while he is undergoing
this process. The auditor is not interested in this
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phenomenon, he is merely interested in getting the preclear to
mock up further communication.
It does not matter if the preclear says these communications
himself aloud or simply does them quietly to himself. The
necessity here is not sound. Sound is a by-product of
communication. It is the carrier wave of communication and is
not itself communication.
Some interesting variations can be worked on this, but they are
not advised, and indeed they violate the terms of this process,
but they demonstrate how much power this process has. One has
the preclear say aloud, "Okay, Mamma," a few hundred times. He
will be amazed at the amount of variation which will occur, the
communication lags, the impatience, the anger, the amount of
data which will jump up about Mamma. But this data that is
jumping up is simply the bank which is triggered to agree with
what the preclear is doing at this moment. In other words, that
is stimulus response. Restimulation is stimulus-response and
is covered in great detail in "Dianetics: The Modern Science
of Mental Health." We could clear away an ally, we could do
almost anything we wanted to do in Book One with this process
of remedying the scarcity of communications.
Another point immediately arises, as to whether or not
Havingness has to be remedied on the preclear. It has not been
found necessary to remedy havingness on the preclear if one is
actually remedying the scarcity of communication. This is a
great oddity, for the preclear's bank, being composed of tangled
and unfinished communication lines, starts to come apart the
moment you begin to remedy the scarcity of originated
communications, answers, and acknowledgements. Some of
these black masses which the preclear has fondly
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held before his face blow into forever, and yet the preclear
does not need his mass remedied. The reason why he had to
have mass was to compensate for the lack of communication.
Where you have had a lack of communication you are liable to
have a mass. As an example of this, an individual loses an ally
and then keeps close by him a ring which belonged to that ally.
The ring is a substitute communication terminal for the ally.
After a while one begins to believe that he really has to have
mass; he doesn't have to have mass at all. The remedy of the
scarcity of communications cures a person of having to have
mass, having to eat obsessively, or do anything else obsessively.
Along with the remedy of originated communications, the
preclear's imagination rises quite markedly, and thus he is
able to imagine new games and new ways of communication with
sufficient rapidity to compensate for the old games which you
are taking away from him. Actually the preclear, being a preclear,
is a game, perhaps even the last last-ditch game in which the
individual could engage.
When the auditor has the preclear run acknowledgements, the
wording is: "I did it." This will remedy responsibility difficulties.
All automaticity comes about through lack of acknowledgements
(absent players, secret players).
In view of the fact that Pan-Determinism is control on all
Dynamics, and in view of the fact that control is start, change
and stop, one can have the preclear stop making things
communicate for a moment, and then change the communication,
and then start anew. This gives the preclear practice in starting,
changing and stopping.
The auditing command which would go with this is simply,
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"Mock up some answers," "Mock up some original communications."
"Mock up some acknowledgements," with enough guiding talk to give
the preclear the idea that you do not want new, startling, difficult
action but only the simple placing of communication ideas such as
"Hello" in the vicinity of the preclear over, and over, and over,
and over.
The exact auditing commands to process communications are:
Originated Communications: Auditor: "Have somebody out there,"
(indicating a spot in the air) "start saying 'Hello' to you."
The preclear does so, is himself silent. When the process is long
run: Auditor: "Start saying 'Hello' to a live spot out there."
The preclear aloud, or as himself, does so.
Answers: Auditor: "Have a spot out there start saying 'Okay' to
you." The preclear does this many times. Auditor: "Start saying
'Okay' to a spot out there."
Acknowledgements: Auditor: "Have a spot out there start
saying 'I did it'." When the preclear has, many, many times:
Auditor: "Start saying 'I did it' to a spot out there."
The command that turns on a somatic, repeated often enough,
will turn it off.
When in doubt, remedy havingness.
This is the processing of communication directly. Remember
that it is done after one has already done the Six Basic Processes.
Remember that a two-way communication is maintained with the
preclear while it is being done, and remember that the preclear
must be audited in full understanding and practice of the
Auditor's Code, 1954.
CHAPTER XIV
THE ONE-SHOT CLEAR
The goal of the "One-Shot Clear" has been with us since the
earliest days of Dianetics. By "One-shot Clear" we meant one
phrase or one action given once, or repeated, which would bring
into being the Clear as described in "Dianetics: The Modern
Science of Mental Health," Chapter II.
It should be understood by this time that the Clear described
in "Dianetics: The Modern Science of Mental Health," Chapter II,
is actually the thetan exterior of Scientology. The way to clear
somebody is to get him out of the influence of his reactive bank
and his analytical machinery. When a person is so cleared, his
level of knowingness is sufficient to overcome the need of
machinery, and the need of stimulus-response mechanisms as
contained in his reactive mind.
Long since we have had a "One-Shot Clear" for 50 per cent of
the human race. All we say to the individual is, "Be three feet
back of your head." If he is, he orients himself, he knows that he
is not his body, he knows he does not have to be up against his
reactive mind, he has been gotten out of the trap. Of course,
there are many other things which you could do to further increase
his ability and orient him in this position, but this is not
immediately in our province in Dianetics. When an individual is so
exteriorized he also can look over the body and patch up pinched
nerves, black areas, rearrange
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the anchor points which create and hold the space of the body,
and so repair a body quite excellently. However, it is not the
purpose of exteriorization simply to get a person to square away
the machine known as the body.
"Be three feet back of your head" is a strange and interesting
combination of words. Evidently this simple combination has not
been known before by Man. It is notable that one does not say,
"Move three feet back of your head," since an awareness of
awareness unit does not move, it appears and disappears from
locations.
If one uses this "One-Shot Clear" technique, he should be
advised that he must not ask or expect of the newly exteriorized
person a number of strange or impossible things. He must not
ask him to go chasing around finding things. He must not ask
him to prove that he is exteriorized. The individual says so --
that's the end of it. In Scientology, of course, on Route 1,
as contained in "The Creation of Human Ability," we go on to
improve the ability of this exteriorized awareness of awareness
unit up to a point we call "Operating Thetan." We do this by
running many drills and exercises which improve his perception.
However, the process of Answers, or even the Six Basic
Processes could be run on the individual after he is exteriorized
and his exteriorization will markedly increase, and he will get
into even better condition as an exteriorized person. If you
were to say "Be three feet back of your head" to somebody, and
he was, the next thing to do would be to go into Elementary
Straightwire and then into Opening Procedure of 8-C, then
Opening Procedure by Duplication, then Remedy of Havingness,
then Spotting Spots in Space, and then Answers, or, as the last
chapter gives forth, "Remedy of Communication." If you did these
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things just as given in this book you would have something like
a stable Clear. You would pay no attention to the fact that he was
Clear. As a matter of fact, if you were to run any of these Six
Basic processes long enough, and certainly if you were to run
answers for any length of time after you have run these Six Basic
Processes, you would have somebody exteriorized. It is a peculiar
thing that there is no argument about exteriorization. Any
argument which has been in existence was born out of the
psychiatrist's observation of "compulsive exteriorization" by an
individual who so detested his body that he stayed outside of it.
Psychiatrists have been known to give people electric shocks and
other "treatments" to get them to get back inside their bodies.
This level of punishment, trying to get a person to accept
something under duress, does not work. But then, nothing in
psychiatry ever worked, except bank accounts. This "compulsive
exteriorization" is a manifestation which we call in Scientology
"doing a bunk," in other words, "running away." You will
occasionally encounter this, but you will not encounter it if you
run the six Basic Processes before you go in for exteriorization.
There is, astonishingly enough, a "One-Command Clear" for
the remaining 50 per cent, even if it has to be repeated many
times. I have been developing and testing this for some time,
and have kept it back on the shelf against a time when we had
enough competent auditors to use the process intelligently.
This is a "One-Shot Clear" technique in that one uses one
command and so achieves clearing, and after clearing to the
stage of exteriorization has been accomplished, one simply goes
on using the same type of command. It is a highly effective
process, a very violent process. Theoretically it should work
on any level of case. In actual practice psychotic,
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neurotic cases, or people badly out of communication receive it
with considerable difficulty and it is not recommended for them,
but it would work on them if it could be communicated to them.
(On such people use Opening Procedure of 8-C, only.)
The basis for this process is the observation that the MEST
universe is a game. One can have a game and know it. He can be
in a game and not know it. The difference is his determinism.
Games require space and havingness. A game requires other
players. Games also require skill and knowingness that they are
games.
Havingness is the need to have terminals and things to play for
and on.
When a game is done the player keeps around tokens. These are
hopes the game will start again. When that hope is dead the
token, the terminal, is hidden. And it becomes an automaticity --
a game going on below the level of knowingness. Truthfully, one
never stops playing any game once started. He plays old games
in secret -- even from himself -- while playing or not playing new
ones. The only real game one can have is in present time. All
others are in the past. Anxiety for a game takes one into the past.
The command is, "Invent a game" and when the preclear has, again,
"Invent a game." Then: "Mock up somebody else inventing a game."
Having established the fact that an auditing session is in
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progress, and established some slight communication with
the preclear, the auditor says, "Invent a game." When the
communication lag on this is flat the auditor then uses the
command, "Mock up somebody else inventing a game." This is
the only phrase he utters, but he of course engages in two-way
communication with the preclear when the preclear has
something to say to him. An auditor has to be a good auditor
in order to use this process. Just because it is a simple
"one-command" process is no reason why it will work for an
auditor who is not cognizant of the Auditor's Code, cognizant
of a two-way communication and has some experience in more
basic levels of processing.
We use this process as a remedy for the scarcity of games and
we use it in full awareness of the processes involved in two-way
communication.
It is a murderous process and requires five or ten hours in rough
cases to bring about an understanding of existence.
This is not necessarily a recommended process. It is a workable
process, it does function, it is fast, but remember that it has the
frailty of the ability of the auditor himself. It has the frailty of
failing when a two-way communication is not maintained with the
preclear, it will fail if the preclear in volunteering information
finds no attention from the auditor, it will fall if the auditor does
not acknowledge the fact that the preclear has done this. But, if
these things are considered, it will work.
This process can be abused by the preclear. He can wander
from it. He can sit there in the auditing chair doing other things,
but we depend upon the skill of the auditor to see that
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the preclear is not doing other things, and that he is actually
doing the process.
The preclear will "pick his bank clean" rather than invent, he
will have doubts that he is inventing. But we persevere -- and we
win.
CHAPTER XV
ARC PROCESSING
If we examine communication we will discover that all
communication lag is the introduction of Matter, Energy,
Space and Time into communication. The more time has been
introduced into communication, the less communication there is.
As an example of this let us say that a star in some other galaxy
explodes, and then let us trace the length of time necessary for a
small amount of that explosion's particles to reach earth across
great space. Almost countless light-years elapse before this
communication line has been completed. This is a very, very long
communication. Not necessarily a communication lag since the
progress of the particles is not interrupted. There are no VIAs.
Actually, MEST itself does not have a communication lag, it is
totally a communication lag.
The more of this sort of thing enters into communication, the
worse off is the preclear. Thus we can see that the subject of
MEST itself is the aberrative factor.
As we examine barriers, we find that they are Matter, Energy,
Space and Time. We discover that we can overcome the barriers
of Matter, we can climb walls or go through them. We can
somehow or other brave or get on the other side of energy
barriers. We discover that even space has its
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limitations even when it appears as limitless as the space of
this universe (and the space of this universe appears as big as a
person supposes it is big, whereas actually it is, to a thetan who
can get outside of it, about the size of a matchbox to a child).
The one barrier which we discover difficult to get around is Time.
The basic definition and understanding of Matter, Energy,
Space and Time are not particularly germane in this place. They
are taken up on a much higher theoretical level in Scientology,
but the essence of time is that it is measured or marked by the
motion of particles in space. Space and energy particles are
necessary to have mechanical time, but what is time, basically?
Time is actually a consideration. There is time because one
considers there is time.
You must examine the physical universe very closely to
discover that the reason it is always here is because it is, each
particle of it, each cubic inch of space of it, in forever. The
physical universe is not moving through time, it is stuck in time.
Each and every part of it is fixed in a now which lasts forever.
The only real changes which take place in the physical universe
are those introduced into it by Life. We can argue about this if
we want to but we are interested there in a concept which leads
towards a workable process.
We discover that time exists for the individual to the degree
that the individual makes time. Time is an other-determined thing
to nearly everyone alive. He depends on clocks, he depends on
the rising and setting of the sun, he depends on all manner
of mechanisms to tell him what is the time. Actually the more
a person is told what the time is, the more he gets into a
dependency upon some other consideration, and so he drops into
forever. When he stops considering
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that he is making time, when he stops making time by considerations,
he is dropping himself into a foreverness. He has less and less
motion, he has less and less determinism. Time is a very insidious
barrier because its apparency would tell an individual that time
is created by the movement of things. Actually it is not, it is
created by a consideration that things are moving.
The remedy of the barrier of time produces an astonishing effect
upon a preclear. When the auditor is auditing one of these two
"One-Shot Clear" commands (the one given in the last chapter
and the one given in this chapter) he will stumble across quite
a bit of complication on the subject of time. An individual told
to have some complications by decisions will eventually move out
into the fact that the most complicated thing he can get into is
time, and so this is a very satisfactory game. We can process this
factor directly.
This process is the essence of simplicity. It has one command.
The command is "Make some time." This is all the command there
is. One does not advise or teach the preclear how to make
some time. One accepts whatever the preclear decides makes
time as the answer. One maintains the two-way communication
with the preclear, and answers comments which the preclear has
on it. One carefully does not evaluate for the preclear and
tell him how to make some time. One does not set an example in
making time. One simply has the preclear make some time.
This process on some cases has to be run many hours before the
preclear comes into partial control of the barrier of time. When
he does this he of course comes into some control of his engram
bank and his considerations.
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The making of time naturally puts into motion all those silent
or motionless masses which are hanging to the preclear and which
actually pin together his reactive bank.
This is an enormous joke upon the preclear by himself and the
universe that he makes all the time he will ever perceive. He
cannot possibly get out of phase with "forever" if he is in contact
with the foreverness of the space and energy mass of which this
universe is composed. When he starts to protest against the
universe at large he starts to protest against the foreverness
which includes all time, and so he withdraws into earlier times
when he was making time in order to have some time himself.
"Make some time," is a process of astonishing ramifications.
But remember, time is a barrier. One could also say, "Make
some space," "Make some energy," "Make some objects," "Make
some terminals," and have gains in a preclear. But these are
barriers. Although a game requires barriers, the preclear already
has too many in the past, too few in the present.
Barriers are not life.
We must use three cardinal rules in processing: (1) Process
towards truth; (2) Process towards ability; (3) Process towards
life.
Auditing commands must emphasize truth, ability, life.
Don't process towards entheta, chronic somatics, difficulties.
Ignore them.
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The only thing wrong with the preclear is that his attention is
fixed on barriers -- MEST. His freedom depends upon putting his
attention on freedom or present time. Here are two auditing
commands. Which is correct? (1) "Find some things you can't
do." (2) "Find some things you can do."
The second is correct. The first will almost spin a preclear.
Why? Because it concentrates on a lie. A preclear can do
anything!
A preclear has a bad leg. Which is the right process? (1) "Touch
the back of your chair." (2) "Recall a time when somebody hurt
his leg."
The first is correct. It is faster. Why? Because it processes
towards ability.
We have a preclear who is apathetic. Which process is the right
one? (1) "Who used to have headaches?" or (2) "Feel the floor
beneath your feet." The second is correct because it processes
towards life, not illness.
That which the auditor concentrates upon in auditing comes
true. Hence, the processing of MEST gives us new barriers. The
processing of life gives new life.
Processing barriers gives us limited processes. Processing life
gives us unlimited processes. Life is composed of Affinity,
Reality, Communication. These make understanding. Modern
ARC processing processes communication as given earlier in
this volume. ARC processing includes the following powerful
processes: (1) "Tell me something you might communicate
with." "Tell me something that would communicate with you."
(2) "What might you agree with?" "What
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might agree with you?" (3) "Tell me something you could like."
"Tell me something that might like you." These are present time,
not past or future processes. They produce very strong reactions.
They solve very rough cases. They are summed up in a simple
process which does not dispense with them: "Tell me something
(someone) you could understand." "Tell me something (someone)
who could understand you."
CHAPTER XVI
EXTERIORIZATION
The auditor will be confronted with a great many problems in
exteriorization once he has exteriorized his preclear. The things
not to do and to do are as follows:
(1) Do not require the awareness of awareness unit to again put
its attention on the body.
(2) Do not make the person prove that he is exteriorized.
(3) Do not make the newly exteriorized person discover, find
things, read the future, or do other nonsensical tricks.
(4) Maintain the Auditor's Code more severely than before.
(5) Continue the process on which the preclear exteriorized.
If the auditor knows these things he will not get the preclear
and himself into trouble. The auditing command "Be three feet
back of your head" sometimes gets the auditor into more trouble
than he is equipped to handle. The preclear may do a compulsive
exteriorization, "do a bunk," and drop his body limp in the chair
and give from that body no sign that he is hearing any of the
auditing commands given by the auditor. One such case was
pleaded with for half an hour by
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an auditor along the lines that the preclear should remember her
husband, should think of her children, should come back and live
for the sake of her friends, and found no response from the
preclear. Finally the auditor said, "Think of your poor auditor,"
at which moment the preclear promptly returned.
A limited "compulsive exteriorization" is the preclear going out
of the body and getting plastered against the ceiling, or falling
in terror upward into the sky (an inverting of gravity). This
manifestation is equally upsetting.
If a preclear has been given the command "Be three feet back of
your head" and if he "does a bunk," or if he "falls out of his
body upward," all the auditor has to do is to get into a two-way
communication with the preclear. Actually, he should have, as an
auditor, an excellent command of the Chart of Human Evaluation
and "Science of Survival." He would not then tell a preclear
below 2.0 on the Tone Scale to "Be three feet back of your head,"
for when they do, at these lower levels of the Tone Scale, it is on
a compulsive or obsessive level, and all the preclear can think of
is to try and get away.
Another remedy, if this untoward and strange occurrence
happens, is to ask the preclear to "Reach from your position
to your body," "Withdraw from the body," "Reach for the body,"
"Withdraw from the body" or "Decide to run away and run
away," several times. Remember, such things as this occur only
when the auditor has not placed his preclear on the Tone Scale
before he began to audit him.
The way to get away from these entirely is to audit the Six
Basic Processes on the preclear, and then audit either or both
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of the "One-Shot Clear" processes of Remedying Communication
and Time Processing until the preclear exteriorizes and then
simply go right on auditing the process which exteriorized the
preclear. Remember that a preclear exteriorized is simply an
awareness of awareness unit which has been taken out of a trap,
and the awareness of awareness unit had not changed any from
the basic individual, but now recognizes itself to be out of the
trap and is quite happy about it.
A very funny manifestation occurs on some very low-toned
preclears when they talk about exteriorization. They say, "I'm
over there." This, of course, is impossible. An individual is
always here. It is here where you are. Lord knows what this
individual who says "I'm over there" has exteriorized -- a
circuit, a mock-up, some such thing. He himself definitely is
not. Another manifestation we have is "buttered all over the
universe." A preclear who is buttered all over the universe is
one who does not know where he is and if we ask him many, many
times, over and over and over, each time making him get a spot
with certainty, "Can you find a spot where you are not?" we will
gradually narrow down his area. What has actually happened in
such a case is that the preclear has used remote viewpoints, and
has left remote viewpoints located all over everywhere to such a
degree that the preclear thinks he is any place rather than where
he is.
The main thing one has to know about exteriorization is that it
takes place. If one uses the Six Basic Processes, remembers the
Auditor's Code, and the two "One-Shot Clear" processes, he is
then quite safe on exteriorization, for it will occur when it occurs,
and the thing to do after it occurs is to do the same process one
was doing when it did occur. Of course, one should acknowledge
the fact of the preclear's mentioning it and one should certainly
permit the preclear to discuss it, but
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one should continue with the process which exteriorized him,
unless, of course, one is very well trained in exteriorization
exercises.
As exteriorization drilling, as an activity, is most germane to
the realm of Scientology, further knowledge of it and about it is
written up in "The Creation of Human Ability." Here are given
the Route 1 steps which should be run after an exteriorization
takes place.
The creation of a Clear undertaken in 1950 actually was this
manifestation of exteriorization happening at some random
moment and not being adequately cared for after it occurred.
Nobody remarked upon the fact that he was a distance from the
body because most of the people who were thus exteriorized had
very good visio on their own banks but very poor visio on the
immediate environment. A little more exteriorization work and
any one of these clears would have suddenly found himself out in
the room looking at the room directly without the aid of his eyes.
We wanted Clears in 1950. Ww all want Clears. We now have
the way to make them, the way to make them stable, and the way
to make anybody you process far more able.
The by-word on this is not to address specific errors or
difficulties, but to validate abilities and process immediately
towards the acquisition of further and higher abilities. We are not
in there to pay attention to all of the bad things in the world,
since these are composed only of the imaginings of the individual.
Let us increase the ability of the individual to create, to be,
to perceive, and increase his ability to associate all along
the dynamics. If we could do this it would be a far, far better
world.
GLOSSARY
ALLY:
A person from whom sympathy came when the preclear was ill
or injured. If the ally came to preclear's defense or his words
and/or actions were aligned with the preclear's survival, the
reactive mind gives that ally the status of always being right --
especially if this ally was obtained during a highly painful
engram.
AS-IS (verb):
To view anything as it is, without any distortions or lies; to
duplicate; to perform an as-isness. The general rule of auditing
is that anything which is unwanted and yet persists must be
thoroughly viewed (perfect duplication), at which time it will
vanish. If only partially viewed, its intensity, at least, will
decrease. (Ref.: Scientology Axiom 30, and Axiom 11, which
gives the four conditions of existence, of which as-isness is
one. See Scientology 0-8: The Book of Basics by L. Ron Hubbard,
listed in the back pages of this book.)
AUDITING:
Processing.
AUDITOR:
A person trained and qualified in applying Dianetics and/or
Scientology processes and procedures to individuals for their
betterment; called an auditor because auditor means "one who
listens".
AWARENESS OF AWARENESS UNIT:
Thetan.
BANK:
Reactive bank; reactive mind.
CHRONIC SOMATIC:
A somatic of long duration.
CIRCUITS:
Reactive patterns; apparent personalities or communications
which are in actuality only engramic content.
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Word derives by analogy from electronic technology. (See also
Demon-circuits.)
CLEAR (noun):
Term originated in Dianetics by analogy to an adding machine
from which old answers have been cleared (by pushing button
marked "Clear") so that new sensible answers can be obtained.
(1) Dianetic Clear is today referred to more usually as Dianetic
Case Completion.
(2) The term Clear today normally refers to Scientology Clear,
resulting from standard technology for levels up to and including
the Clearing Course (at Advanced Organizations): a being able
to be at cause over mental matter, energy, space and time as
regards the First Dynamic (survival for self).
Note: In this book Clear refers in some instances to thetan
exterior rather than either Dianetic Clear or the full state of
Scientology Clear.
DEMON-CIRCUITS:
Stimulus-response mechanisms in the bank which mirror the
personalities of persons antipathetic to the preclear and which
act very much as if they were actual personalities; entities.
ENTITIES:
Demon-circuits and similar phenomena.
ENGRAM:
A specialized kind of facsimile which differs from other mental
image pictures in that it contains as part of its content
unconsciousness and physical pain.
ENTHETA:
From "enturbulated theta"; especially, destructive communications.
FACSIMILES:
Mental energy pictures, mental image pictures, but distinct from
mock-ups; the contents of the reactive mind; continuously made
recordings in mental picture form, unknowingly created by the
individual of his perceptions of the environment, done by an
involuntary intention not within the individual's awareness or
control.
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LOCK:
Mental image picture of a non-painful but disturbing experience,
the force of which is derived from an earlier engram and
secondary which the experience has restimulated.
MOCK-UP (noun):
A knowingly created mental model, construction or picture.
(Distinct from facsimile.)
MOCK UP (verb):
To produce a mock-up.
"ONE-SHOT CLEAR":
Thetan exterior, when accomplished by a single ("one-shot") command.
PRECLEAR:
Pre Clear; a person not yet Clear, or a person being audited, who
is thus on the road to Clear.
PROCESS:
A question or set of questions or directions used by an auditor
in a session to help a person find out things about himself and
life. The many processes in Scientology technology are used on
a precise gradient which leads the person at each level easily
to a specific major gain in freedom and ability.
PROCESSING:
Auditing; the application of Dianetics and/or Scientology
technology to individuals for their betterment.
REACTIVE MIND:
Reactive bank; composed of engrams, secondaries and locks, the
reactive mind can be described as a collection of facsimiles
(recordings in mental energy picture form) made and retained
unknowingly by the individual of the universe around him,
which are not under his volitional control and which exert
force and the power of command over his awareness, purposes,
thoughts, body and actions. Resolved by processing, using
standard Dianetics and Scientology.
RESTIMULATION:
Mechanism whereby the environment reactivates a facsimile, which
then acts back against the body or awareness of awareness unit.
RESTIMULATOR:
Any part of the environment sufficiently similar to a facsimile in
the reactive bank (specifically, in an engram, secondary or lock)
to bring that part of the bank into con
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fusion with present time ("drawn out of the files"), producing
stimulus-response behavior in the individual.
SECONDARY:
Orig. "secondary engram"; a mental image picture of a moment
of severe and shocking loss or threat of loss which contains
misemotion (anger, fear, grief, apathy, etc.). It is called a
secondary because its force depends upon an earlier engram,
which holds it in place.
SOMATIC:
Noun taken from adjective, somatic -- bodily; means essentially
any body sensation, illness, pain or discomfort; especially, those
stemming from the reactive mind.
THETAN:
From Theta (Life Static), a word taken from the Greek letter,
theta, tradition symbol for thought or spirit. The thetan is the
individual himself -- not the body, the mind, etc.; it is that which
is aware of being aware; awareness of awareness unit.
THETAN EXTERIOR:
An awareness of awareness unit able knowingly to be at a distance
from the body.
TONE-SCALE:
A gradation of the various factors of behavior, thought, emotion,
communication, etc., plotted on a precise scale of levels of
survival potential; ARC Scale. (See especially "Science of
Survival" by L. Ron Hubbard.)
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