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Subject: FZ BIBLE 26/35 SOLUTION TO ENTRAPMENT 9TH ACC
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FREEZONE BIBLE ASSOCIATION TECH POST

9th ACC - THE SOLUTION TO ENTRAPMENT CASSETTES 26/35

Our purpose is to promote religious freedom and the Scientology
Religion by spreading the Scientology Tech across the internet.

The Cof$ abusively suppresses the practice and use of
Scientology Tech by FreeZone Scientologists.  It misuses the
copyright laws as part of its suppression of religious freedom.

The writings of LRH form our Old Testament just as the writings
of Judiasm form the Old Testament of Christianity.

We might not be good and obedient Scientologists according
to the definitions of the Cof$ whom we are in protest against.

But the Christians are not good and obedient Jews and yet
are allowed to have their old testament regardless of any
Jewish opinion.

We ask for the same rights, namely to practice our religion
as we see fit and to have access to our holy scriptures
without fear of the Cof$ copyright terrorists.

We ask for others to help in our fight.  Even if you do
not believe in Scientology or the Scientology Tech, we hope
that you do believe in religious freedom and will choose
to aid us for that reason.

Thank You,

The FZ Bible Association

**************************************************


9TH ACC CONTENTS

December 1954 to January 1955 in Phoenix, Arizona.

Based on the solution to entrappment cassette version.

F# = File number (** = not available)
O# = Original Number (according to the master list posted by Pilot)
REN = As renumbered in the Solution to Entrappment cassettes

F# O#  REN  DATE  TITLE

01  1   1  Dec  6 Introduction to 9th ACC: Havingness
02  2   2  Dec  7 The Essence of Auditing, Know to Mystery Scale
03  3   3  Dec  8 Rundown on Six Basics
04  4   4  Dec  9 Communication Formula
05  5   5  Dec 10 The Practice of Dianetics and Scientology
06  6   6  Dec 13 Conduct of the Auditor
07  7   7  Dec 14 Mechanics of Communication
08  8   8  Dec 15 Havingness
09  9   9  Dec 16 Pan-determinism and One-way Flows
10  9A 10  Dec 17 Hist. & Dev. of Processes: Games & Limitations in Games
11  9B 10A Dec 17 History and Development of Processes: Q&A Period
12 10  11  Dec 20 Games (Fighting)
13 11  12  Dec 21 Anatomy of Games -- Part I
14 11A 12A Dec 21 Anatomy of Games -- Part II
15 12  13  Dec 22 One-way Flows in Processing
16 12A 13A Dec 22 One-way Flows in Processing: Question and Answer Period
17 13  14  Dec 23 Havingness and Communication Formulas
** 13A --  Dec 23 After Lecture Comments   
18 14  15  Dec 24 Pan-determinism
19 14A 15A Dec 24 Pan-determinism: Question and Answer Period
20 15  16  Dec 27 Training New People
** 15A --  Dec 27 Curiosa from Dianetics 55!
21 16  17  Jan  3 Auditing Requirements, Differences
22 16A 18  Jan  4 Time
** 16AA -  Jan  4 Q&A Period
23 17  19  Jan  5 Auditing at Optimum
24 18  20  Jan  6 Exteriorization
25 19  21  Jan  7 Elementary Material: Know to Mystery Scale
26 20  22  Jan 10 Education: Goals in Society -- Adult Education
27 21  23  Jan 11 Fundamentals of Auditing
** 21A --  Jan 11 Auditors' Conference
28 22  24  Jan 12 Definitions: Glossary of Terms -- Part I
29 23  25  Jan 13 Definitions: Glossary of Terms -- Part II
30 24  26  Jan 14 Definitions: Glossary of Terms -- Part III
31 25  27  Jan 17 Auditing Demonstration: Six Basics in Action
** 25A --  Jan 17 Auditors' Conference
32 26  28  Jan 18 Auditing Demonstration: Spotting Spots
** 26A --  Jan 18 Auditors' Conference
33 27  29  Jan 19 Auditing Demonstration: Exteriorization
34 28  30  Jan 20 Background Music to Living
35 29  31  Jan 21 Axioms: Laws of Consideration -- What an Axiom Is

Note that 6 of the 9 discussion periods (Q&A periods, Auditors'
Conferences, etc.) were omitted from the cassettes, leaving us
with only 35 files instead of the 41 that were recorded.  It is
also possible that material was edited out of the lectures which
are available.  If anyone has a set of the original reels, please
post any missing material.

========================

9ACC file 26/35

9th ACC 20 (22) - EDUCATION: GOALS IN SOCIETY-ADULT EDUCATION

Transcript of Lecture by L. Ron Hubbard

EDUCATION: GOALS IN SOCIETY-ADULT EDUCATION

A lecture given on 10 January 1955


I want to talk to you now about adult education.

Throughout the world in practically every civilized
community of the world there are projects known as adult
education. The high school in any small town of a hundred
thousand or so can usually be counted upon to have some
sort of an adult education program. They teach writing.
They teach mechanics of one side or another. They teach,
sometimes, even as advanced a thing as engineering.

In one small town which was very much addicted (a small
town nowhere near a hundred thousand, by the way) which was
very much addicted to boating - it had a lot to do with
boating, was surrounded on all sides by water - the adult
education there included such things as navigation and
seamanship. And you'd get the old fishermen and the
yachtsmen and so forth, they're grumping up there with
gnarled fists and lorgnettes to learn how to navigate.

Well, we find that adult education is - is quite the thing in
the United States. And we find also abroad that this also
obtains to a slightly lesser extent, but, nevertheless, in
Great Britain you will find activities of this character.

Now, here we have a problem in dissemination and
communication of Scientology itself We say, "What is it?"
And we immediately can say "Life." And, honest, life has an
awful lot of facets. Actually, it has a tremendous number
of activities connected with it, life has. So if we say
Scientology is engineering, we have limited it and so it
doesn't communicate well. And if we say Scientology is
psychotherapy, we have limited it and it doesn't
communicate well. If we say Scientology is industrial
efficiency, again we have limited it and it doesn't
communicate well.

So what are we going to say?

Well, we're going to say it's an understanding of life.

Well, most people desire to understand life through
education. And they think that they are educated into life.
And we find out we can fit in this bracket just as fast as
any other, if not faster.

So when called upon to explain what Scientology drills are
or Group Processing is, I have been very, very successful
with this description: Scientology drills increase one's
awareness of his environment to the end that he can better
control that environment and to increase his particular and
special skills in that environment.

And somebody says, "Well, now, what's all this mean?"

Well, you say, "Well, now, you take a machinist. Now, this
individual very definitely has the capabilities and
potentialities of being a master machinist. You see, he
could rise in his profession but he hasn't. He's just there
grinding out on the drill press and he - the lathe. He isn't
doing anything very constructive about this. He's never
risen, particularly, in his profession."

"Well, why hasn't he?"

"Well, this lies in the field of education," we say. You
know, quick like a bunny, "Lies in the field of education."

It doesn't actually - between you and I - it lies in the field
of mental inhibitions and enforcements and so forth. It's
definitely in the field of mind operation.

We say, "This lies in the field of education. You see, he
has not been able to learn higher than the action which he
is performing. And it is our mission in adult education to
increase his capacity and potential for learning so that he
can then assume the skills which are at the higher level
which he should attain." See? Very simple and very pat.

We say, "All right. Now, we take somebody who is not very
aware of his environment, you know, and he gets his
attention fixated on something. Well, we just make him more
aware of the environment at large. And we do drills. They
make him more aware of the walls and the floor and of
particular equipment and machinery and so forth, and so all
of a sudden he would be able to see more than he has seen
before. And if he can see more then he can learn more about
it, can't he?"

This is very satisfactory. It is almost chicanery to
explain Scientology like this. Almost chicanery. The fact
of the matter is, is this individual is a machinist. He is
a machinist in his particular bracket.

He has his attention fixated and limited by so many factors
to such a degree that he cannot attain higher or further
than he has attained. Because it would be, for instance,
too many wins. It would be too many - too much money. It
would be too much success, he would not be able to make
enough people wrong by being wrong himself, you see. Here's
an awful lot of factors just in what we know that are
immediately involved with why this man can't get up there.
But the funny part of it is, we say, we make him more aware
of his environment. We take care of many of these factors.

And this makes it possible to give an individual, in a
digestible guise, psychotherapy. So that if we were to put
an advertisement in the paper and we were to say, "Adult
Education: Increase your learning potentials. We will teach
you how to learn." And if we were to put this in the paper
and let it ride there and have our telephone number and
arrange classes and so forth, why, we'd find out we'd get a
response. There would be people come in there that you
would never see otherwise. There are a lot of people who
are worried about their mind.

You see, there's a stigma about being worried about your
mind yourself or having an anxiety that - you mustn't admit
this, you see. It's a liability, like a bar sinister in a
coat of arms. But just to not have learned something is no
stigma. See, the reason this fellow isn't a manager of his
plant is he just hasn't learned how.

This is idiocy, by the way. That's an idiotic factor in the
society. I've had many people come up to me and tell me
this - this is one of the fondest beliefs of one of these
Western Hemisphere societies - tell me this, "You know, I
always meant to write, but I never learned how, you see. I
never had any education in the direction of learning how to
write, and so on." When I was very young I used to look at
these people and almost laugh aloud and say, "Well, I had,
myself, a year of creative writing at the university and it
took me two years to get back to selling again." So
education didn't have very much to do with this. But the
ability and freedom to write, the right to write had a
great deal to do with it.

Now, he substitutes study for the right to do. You see what
he - what he's doing? You're actually pandering to a
neurosis on the part of the society that they think they
have to learn to do. This is - this is a little bit of a
neurosis, you see? Actually, they've learned too much.
That's the trouble with them. They've learned far, far too
much and they've learned it far, far too well.

For instance, they know very well that they can't make a
success of something. This is learning, this is education.
Education: fellow walks down the street, gets hit with a
baseball bat, after that he knows definitely that people
carrying a baseball bat down the street are going to hit
him. This is not true, but he's learned it and he feels
this in the depths of his being. All right. So that's
education.

He gets a car on the highway and he drives it down the
highway and runs it into a telephone pole just at the
moment that a yellow coupe crosses somewhere in the
vicinity. And he knows, then, that yellow coupes are
dangerous. That's education. He knows that yellow coupes
run you into telegraph poles.

A very definite example of that was a preclear I had, not
two weeks ago, who had a certainty the size of an ostrich
egg on one thing: that yellow - pardon me, that red pickup
trucks always wrecked you. Complete certainty. He had never
been hit by a red pickup truck but he had witnessed an
accident where a red pickup truck flashed across in front
of another car and the other car had swerved. All right,
this was education.

Now, your papa and your mama taught you that you weren't to
touch a hot stove, that you weren't to touch this, that you
weren't to eat that, that this wasn't the case and that
wasn't the case and something or other had to be done, and
that if you were honest and good and straightforward and
always told the truth and never fibbed to anybody you
would be a success! This is education. But that doesn't
happen to be true. So later on you got along and you say,
"What do you know, there is that dirty cheat, that dog over
there, who has clipped everybody in the vicinity and the
guy has a million dollars. Now, that isn't right, is it?"
Well, the only thing is, is you were taught the wrong
thing. You were taught simply that if you were honest and
always obeyed orders and always did exactly what you were
supposed to do and if you were kind and good, then, somehow
or other, you would be rewarded. That's a hell of a thing
to teach anybody!

No. If you are able - and look at what this does to
prediction - if you are kind and good and you have to assume
that everybody else is kind and good, you've just plain
ordinary ruined your ability to predict bad. Haven't you?
So if you've lost your ability to predict evil, why you're
just not going to succeed, that's all, because at least 50
percent of your predictions are going to be wrong; and
that's going to make you good and wrong being so good.

Now, the fact of the matter is it's much easier to be good
than to be bad. But life is made up of combats and
conflicts and the good and the evil of life has to do with
the viewpoint one has of life. When you - it's a good thing
for you to eat a nice good dinner, isn't it? That's a good
thing. But darned if it was a good thing for the things you
were eating! That's not a good thing. See, that's evil. If
you were to ask the opinion of a duck - as it says in the
First Book - concerning this subject of a beautiful duck
dinner, he'd probably 1.5 on you like mad; he'd be upset.
And yet that's good for you to do.

All right. We take some little kid and we pamper him, we
protect him, we protect him, we protect him, we protect
him, we hide him away from the horrors of life, we shelter
him, we protect him, we protect him so that he - and we teach
him to be good and that man is good and that everybody is
good and everything that's going to happen to him is good.
Then, we let him out into the cold, cruel world and he
falls flat on his face. Well, it was a good thing to
protect that child, wasn't it? That was a good thing from
whose viewpoint? Yours, maybe, but not the child's. Because
you've given him an inability to predict. So you've
released him into life with a hat full of false data.

Now, what do we have here, then, as a criteria?

We merely have consideration and viewpoint on good and
evil. That's all the good and evil there is: consideration
and viewpoint.

Of course, you can make the society move ahead into a more
orderly society where people can be happier, where they
will do better. You can make it move into a complete oblivion.

But look at it from the viewpoint of a duck how wonderful
it would be to have a complete end of man. Let's take some
nuclear physicist who is solidly in the valence of a duck.
He might believe that the best thing he could do under the
sun would be to end man. Get the idea? That would be a good
thing, wouldn't it, then, from his viewpoint if he had the
viewpoint of a duck.

All right. So who's to say this education? Well, the person
who is doing the viewing does the saying, see? I mean, he's
got the viewpoint of a duck and he sees that man goes out
and ruins ducks so he says - he says that the destruction of
man would then be the greatest accomplishment since the
destruction of the Pharaohs in Egypt. This would be a
wonderful accomplishment.

Now, we're mad at ants, aren't we? We think that ants - well,
if we were living in South America we'd be very mad at
ants. We're mad at flies, at mosquitoes. These are
disease - carrying insects. And poisonous insects such as
scorpions, centipedes, spiders; we don't like these things.
And so we could say - we could say, "Well, now, we're going
to launch upon the most laudable project in the world. It's
just a fine project we're going to launch ourselves on.
We're going to destroy all of the ants and poisonous
insects and spiders and we're going to destroy flies and
mosquitoes. And we're going to make this the end - all of our
career. And this is a wonderful project." And you'd find
almost any man would agree with you. He'd think you were a
little bit hipped if you were making this your total action
in life, but nevertheless he'd think that'd be a fine goal
and you were a good man.

Well, I don't think a spider would agree with him. So who
is to say?

Well, a person to say on this would be the person doing the
viewing.

All right. If this is the case, then, let's take adult
education and let's find out that possibly the most
lamentable thing that could happen to anybody would become
the manager of anything. Actually, his freedom is very
circumscribed. His activities are very curbed. He has a
responsibility for a great many things. He is unable to
look like a bum or a tramp anymore. He can't wear easy
clothes. He isn't able to play hooky from the job. He
actually departs from any such thing as 9:00 to 5:00 as his
hours. See? From the viewpoint of a manager who's been at
it for a while and is nursing his ulcers carefully, being a
manager is a pretty sorry goal. But nevertheless, people
believe that it's the proper thing to do to become a
manager, or to become somewhere up in charge of the
company or to have some say in what's going on.

There's nothing unhappier than this. You see, a machinist
always has lots of machinists to duplicate him. But a
master machinist has contact with very few master
machinists. Well, this again would be learning of one sort
or another, wouldn't it?

But this up-flying ambition comes about through pressure
from below. Economic pressure. An individual is unable to
earn everything he needs in order to take care of his
family and those that he has the immediate care and charge
of and he feels that the best thing to do is to make more
money and so care for them better via money. So he assumes
higher and higher levels of activity in order to achieve
more and more money and so be able to pay more and more for
the care and upbringing of children.

This is not necessarily good, you know. If you take a quick
survey of rich men's sons, it's something like a quick
survey of ministers' sons. It's very lamentable.

By the way, Scientology reverses this proceeding. It is the
first thing known that reverses this proceeding. A kid born
to a couple of parents who are Scientologists is a lucky
kid. Although most of these parents will give the kid much
more latitude of action than he really should have, this is
still better, this is still better than a tight
circumscription of every activity the child has. The kid's
pretty lucky. As a matter of fact, these kids that - around
Scientology are pretty frisky and they're generally very
healthy and rather uninhibited and also, oddly enough, they
seem to be a little kinder.

I've made this test a few times. I've had one of them swat
me, you know, and I said, "Ow! Ow, ow, ow!" And the kid
would look at me, you know, and wonder whether or not he
shouldn't process it out.

But the minister's son, the rich man's son, rather argues
against this idea that the best thing to do is to do
everything there is to do for a family. The rich man's son
is - feels that he will never be able to stand on his own two
feet. He's usually pushed around. He's given much more than
he should have, and he generally winds up in the juvenile
court division. Quite routine for this to happen. But
that's because he is taught something else. He's taught
that somebody is taking care of him and therefore he must
be a dependent unit. And it is dependency, the - his feeling
of dependency which is about the only thing which is
aberrative. Because his father is able to take care of him,
or his mother or something like that, the kid is given this
feeling of dependency.

A child has, ordinarily, a great feeling of independence.
And if this independence is brought up the line, why, we
find that the kid's pretty good.

By the way, the Ford's family is an interesting exception
to this. But here we had old Henry Ford responsible, as
time went on, for motorizing the world with assembly-line
production. No other man had such a great responsibility
for this taking place. We had old man Ford with the idea of
certain rights and independencies with regard to workmen.
When - after he was very, very old or I think he had already
died, and they had some labor troubles at the Ford plant,
I was very surprised - so was everybody else. The funny part
of it was, it was Ford who put in minimum wage-hour above
any legislation we have now. It was Ford that put in
vacation systems and so forth. A janitor in Ford's - somebody
just sweeping up the shavings in the shop could count, when
people weren't getting this for doing real good jobs
elsewhere, he could count on a living wage. And they
finally struck against the company. A lot of agitators got
in there and tried to make everybody real unhappy. Well, it
actually could have happened only when Ford was real old or
dead because he would have had too many answers for them
too fast. But, anyway, he raised his kids on the feeling of
tremendous independence. He gave them wide latitude. And
he also booted them into standing up into the
responsibility of the company. So we have young Edsel, now,
very much involved with designing the Lincoln Continental
with a small staff of his own and so forth, but making a
success out of it. Fantastic situation there. But this all
came about through the definite feeling that the family
itself had a responsibility for the society at large. Get
the idea? The family had a responsibility for the society
at large. And it was just unlucky that this kid was born
into the family because he got that responsibility too.

Most rich men's  sons that go bad have not been given any
feeling of responsibility in this direction. It isn't the
family, he's just usually got a father who's playing "the
only one" in some fashion or another so he never gives the
kid the feeling of any responsibility for the society at large.

Now, I'm blowing this up from the second dynamic to show
you a look at the third dynamic, just on adult education.

The fourth dynamic is almost completely cut off.
Individuals do not have the idea in this society they have
any responsibility for the whole society. And yet it's
written into the Constitution that the responsibility for
the whole society is definitely in the hands of every
individual in that society. Constitution says that
everybody present is responsible for the whole society. It
doesn't say it in so many words, but it says "votes,
democracy, majority rule," so on.

You could improve the hell out of democracy and might even
make it workable!

Listen, don't think that I am rapping democracy on the
knuckles. Any political ideology or political system needs
a lot of raps on the knuckles. We have not yet invented a
workable political system. I qualify that very - with
nothing. I qualify it with nothing at all. We have yet to
invent a workable political system. We have some that
perish a little less frequently than others. That's the
best you can say about the United States right now: It's
only 160 years old.

Great Britain in her present form and action is about 360
or something like that. Don't ask a Britisher, don't ask a
Britisher what his own history is, they don't know. They
got their kings and queens all mixed. We know more about it
here in America, actually. Somebody will hear this tape in
Great Britain, maybe, someday and they will say this is
not a fact. But how do they know? They never argued about
British history with an American: They better put it to a
test.

But I said the present form in Great Britain is 360 years
old. Well, I meant the monarchical form under which they
were going. And that has come to an end and they are on
another form of government now. They are on a sort of
a - they're a republic which is organized on democratic
principles in order to conduct and carry forward
socialistic activities which allows for the existence of a
monarch. That's the form of government they're using. In
the United States we have a democratic form of government
which permits political machinery to operate unimpeded. We
are a - we are a government which is definitely opposed to
socialistic principles operating out of Das Kapital. That's
a fact, I mean, the US government has adopted practically
every major, every major recommendation from Karl Marx,
today socialism.

We're a democracy which is going forward as a socialism and
violently opposed to a communism which, by the way, is
conducting itself along democratic principles. There's
nothing more democratic than a communist organization. What
we mean by these political terms, you see, is so nebulous
that you can just make hash or soup out of any of them and
be equally advanced.

Actually, in actual study you find out that communism does
practice democracy. Because democracy is not an ideology
but a political system of majority rule. A democracy is
best laid down in Robert's Rules of Order. And Robert's
Rules of Order are based on these principles which are
democratic principles. Therefore, anybody who would carry
forward meetings, activities or political systems with
these rules of order would, of course, fall into the
bracket of being a democracy. And unfortunately for the
boys that are beating the drum, saying, "Let's let
democracy survive and down with Russia," Russia is
conducting its activities as closely as it can - because,
you see, there's very few people there that speak
Russian - they're trying to conduct their activities along
democratic lines.

And the more I look at this country, the more I see
fascism. Fascism is getting very fashionable. Now, oh yes,
the industrial feudalism is getting more and more
pronounced in this country. That's fascism. It's a -
fascism is actually the military closing terminals with
industry in a country. When the military and industry close
terminals 100 percent, you've got a fascism. It's a
gorgeous mess.

Hardly anybody understands all of these things, by the way.
You have to really make quite a study of; not political
economy - in these classes in political economy in colleges
they don't teach these things. I often tried to find out
what the hell they did teach in politics in college, but I
was never able to find a textbook. I'll have to look one up
some time or another, somebody will have to send me one.

The - but the point is - the point is that out of all this
potpourri man is seeking for some level where he can
survive with good relations with his fellows, some good
ARC, and yet enough sport and excitement to make the game
inviting. And he's trying to discover some pattern of
action which can be followed which will produce these
things. And he has not achieved this on the political front.

The least thing that the political sciences advanced into
the world today - systems and ideologies - the least thing
they do is bring everybody eventually down to a sort of a
dead null whereby they have very little say in what goes on
with the government, they have less and less independence
individually and they get more and more government. How
would you like to play a game where every inning we added
an umpire? Wouldn't that be a cute game? Every inning we
added an umpire and gave the umpire more and more force,
strength and power over the game until he became an umpower.

When you had, then, twice as many umpires as you had
players, you would have modern government. You see?
Government is an umpire and very often tries to assume the
role of a player. In war it assumes the role of a player.

All right. Then here we have all of these factors - you just
think I'm just venting some of my wrath here, but I'm
not - here we have all of these factors unestablished. We
have man, then, continuing to work forward toward some
undefined perfection. And he senses this if he's alive at
all, that he is working forward to some undefined
perfection. He knows that we do not yet have a perfect
political system. He knows that we do not have yet a
perfect system of production and distribution.

One of the little quiz kids about six or seven years old,
way back years ago, was asked what he thought of the
political state - pardon me, the economic condition of the
country. The - somebody very snidely asked this little quiz
kid this question. He said, "I don't much think it's a
problem of politics. It is a problem of distribution of
goods." So - he was right, too. Here's - it's a problem of
distribution.

Now, we're getting better and better distribution, by the
way. These great big markets that you see springing up all
over America, and a few of which have gotten into London,
are themselves a very good distribution center as long as
they are locally owned. They will not disrupt economy but
will distribute goods far more swiftly and ably with lots
less overhead. A big chain store going all over a country
is a bad economic thing in a small town because the money
spent in that chain store, any profit therefrom, is
immediately funneled out of that community and that
community has lost that currency in exchange, you see. So
a big chain store will break a small community if all the
money received is being sent to Chicago or to London, see?
But let's say that this small town owns this store and
let's say that we had five or six of the grocers and
butchers of this town, they get together and they make one
of these stores whereby they buy this stuff at a - at a good
wholesale rate, they put it up, it's adequately preserved,
nicely presented and well distributed to the people. It
would boost the living standard of the town - there's no
doubt about this - considerably. So that we have - we have
things getting solved in this field of distribution and
goods, economies, wages and so forth. But we're only
getting them solved because there are a lot of people which
are searching forward toward better solutions for
themselves and the society at large.

Now, if we teach one of these people that he has no
responsibility for the community around him, we have to
that degree taught the community that it can't survive.

When we teach somebody he has - there's nothing can be done
about something, we have taught him that he cannot survive
just to that degree. You might think that that's a little
short-circuit but it's not. A process - "Give me some
things you don't have to control" - it sounds like an
innocent process, isn't it. It sounds like a very innocent
process. It sounds like one of these processes that a
fellow would just yawn and "Gee, that would be nice,
naturally, you know, let's all go take a vacation" sort of
a process, you know, and it wouldn't wind up anybody in the
soup.

And all of a sudden you've got your preclear in the most
vicious apathy you've ever gotten him into. Nyaaaaaah!
Things he doesn't have to control! And you'll find every
time he has abandoned a game and so forth, these things
start floating up to the surface and swamping him. Why, you
think it's the - it's the happiest thing in the world to
set something up automatically so you don't have to touch
it anymore.

That's a happy thing to do?

Oh, no, that's not a happy thing to do at all. It's a - it's
an apathetic thing to do. We get this car running, you see,
so that it will run so that we no longer have to drive it,
but it will take us down to work and back again. And after
a while we really begin to get upset about and with this
car. But we also get very dependent upon it so we don't
ever wreck it, we keep it in repair, and it goes, takes us
back and forth. And you begin to wonder sometime, "Why the
hell don't I get a bicycle!" You all of a sudden look into
the family budget and you find out that every - out of every
five dollars that you're getting in one of them is going to
the support of this car. Yes, it gets that big.

A dependency monitors the economic factor. In other words,
the fraction of - the various fractions of distribution of
one's wages are monitorable or predictable by the amount of
dependency he has in these various directions.

Let's say if an individual were independent of food - we
could see immediately if he were independent of food -
what a tremendous difference this would make in his wages.
Right? That is not an immediately obtainable goal, but it
gives you an idea.

All right. Now, where's all this go in adult education?

It merely tells you that as far as the public itself is
concerned there is no broad, pat solution on the fourth or
third dynamic. They know this. They kind of decided to
abandon these things and let them run. So in adult
education we would err, very definitely, to start people
out on the fourth dynamic or even start them on a broad
third. We have to bring them down to a very narrow portion
of the third, which is that portion of the third which
occupies the family or the job. And not the whole job, you
understand, but just their part of the shop. Now if this,
then, is a goal or a target, as far as we're concerned, we
will succeed.

So that adult education along the line of; "How can you
better your position at work? How can you better the state
and existence of your family? How can you better a club?"
Oh, not the community, no, we've gone much too high. But he
does belong to and is interested in the Royal Scandinavian
Brotherhood of the I-Will-Arise and he'd just kind of like
to know how to be a little bit better secretary for it, you
know. It's not a big club, it only has five members. But,
nevertheless, he'd simply like to know how to make these
things better.

Now, there is some sphere you can find, even in a
psychotic, which the individual can help. Now, attend this
very carefully. There is an area in any psychotic, no
matter how bad off he is, there is an area that he can
help. Remember this: He is as sane as he has such an area.
You got that now? You got that? This is a terribly
important thing in the treatment of psychosis. Very, very
important.

We find that our index and increase in this psychosis is
directly proportional to the unwillingness of individuals
to assist or their prevention from assisting.

If we were to set up a perfect government - let's take this
on a broad, big look - if we were to set up a perfect
government which did not require the aid or assistance of
any one of its citizenry, we would have produced a complete
apathy.

All right, now, let's round this thing off. You see, then,
that we do not have a political perfection, but we see that
men are afraid of attaining one. We do not have a perfect
industry, but we have a lot of people who are afraid of
attaining it.

Why? Because it would be one which no longer required the
help of anybody. And that would be the last, end of the
game. And out would go everybody's candle. You see that?
People actually understand this down deep somewhere, that
if there wasn't something wrong someplace, if there wasn't
something that needed to be picked up somewhere, why,
they'd be dead. That would be the end of it.

Now, you could take a psychotic and if you can get him on
an E-Meter you could just ask him this question, "How many
things can you help? Could you help - what could you help?"
And the fellow would be pretty blank. But you say, "Could
you help a little dog?"

"No. No."

"Could you help a little dog that had just been run over?"

"Maybe. Maybe."

"Could you help a little dog that had just been run over
and was almost dead and that nobody else was paying any
attention to?" 

"Yes."

Get the dwindling spiral, see?

Now, how many other people around are going to help? This
is one of the monitoring factors. If an individual feels
that there are all kinds of people who will do this and who
can help and that - all kinds of people who want this
particular gadget in the game - that needs-to-be-helped, you
see - why, then one is rather chary of offering his services.

We under - as long as we understand that there are parts of
the community organized to do this help, we are to that
degree helpless in the society and lacking in
responsibility; and we will find ourselves lower in tone.

For instance, we believe right now that there is a system
of hospitals in existence, in any part in the Western
Hemisphere, really, there are systems of hospitals in
existence which are adequately staffed by individuals who
will aid and assist and bring up to a high peak of health
anybody who is trundled in there. We believe this. We're
told it. But, actually, being told it is simply the
mechanism of the people who are managing these hospitals to
keep you off; because it doesn't happen to be true.

Nobody knows it quite as well as those boys who have been
around in Operation Phoenix. They've really taken a look at
this and they've found a big hole here. The guys are not
trundled in with great neatness and despatch and cared for
without the slightest hitch. They are not being taken care
of by people who are self-sacrificing and so forth. They do
a fair job, you understand, it's better than no job at all
by a long ways. But they do not have a monopoly. Nobody has
a monopoly, not even thee and me, on helping the human
race. Nobody has.

But it's when we begin to believe that automaticities have
been set up in the society that do the helping for the
society and when we, therefore and thereafter, do not go
near that particular sphere that we fall down with regard
to the society. Do you understand that? As long as we
believe that there is a police force down here which
requires no further policing we have lost, just to that
degree, our own responsibility for the society. If we - if
there was a perfect police force down there which did do
its job we might be justified in taking such an attitude.
But actually that police force down there depends entirely
on yours and my agreement that we should act along a
betterment of the various dynamics. We believe that we
should help things along and that we should be law-abiding
and stay by our word and our contract. So the police force
is totally dependent upon that agreement. Totally. And the
amount of policing which it does is so negligible as to be
laughable, as to say there is any law and order in the society.

The law and order is the agreement of the citizenry itself
that they will be lawful and orderly. And if a police force
caves in that agreement, then it is destroying the law and
order in the society. If a police force is so punitive
toward the citizenry, is so indistinguishing in its
arrests, in its maulings around of the citizenry, if it
keeps arresting the wrong people all the time, you know,
and pushing in people's buttons who for years have been
minding their own business and been good people, you know,
why, a police force is then destructive of it.

Actually the police force has no more force and power than
you and I agree it should have. You and I could do,
probably, a better job of policing throughout the community
if there were no police forces. You wouldn't turn to
anybody, then, to do your policing for you. You just
wouldn't. You would be much more careful to act in a lawful
and orderly fashion. You would probably gang up on those
elements of the society which were knocking it apart one
way or the other, and you'd be - have to become very punitive
and active in that particular direction.

A lot of injustices would be done. This is perfectly true.
But I don't know that there aren't injustices being done
right this minute. We have police forces because we have
police forces, not because we need police forces.

If a police force deters us from being orderly or lawful,
which it often does - . Well, have you ever felt very kind
toward law and order and keeping law and order right after
you've been given a speeding ticket that you really didn't
deserve very much? Huh? Did you feel more or less orderly
or lawful? You started to figure out how you could chew up
the society.

Now, here's a new view. The whole society is actually
running forward and dependent upon the individual goodwill
of its citizens: The individual's desire to better himself;
to better his family, to have a little bit better job and a
little bit better way to go about things in life. The
entire society is dependent upon that state of mind.

To salvage a society it is necessary to aid, abet, raise
and increase that state of mind. If you were to set up a
perfect government out here which required the intervention
of nobody, you would have destroyed the society. But by
raising the individual ability of the persons in the
society within the framework that they are able to view,
raise their ability within the framework they are able to
view, you would have achieved a marked advance for that
society. If you could go out here and make a stonemason
just a little less tired at the end of the day, you see,
and a little more able as a stonemason; a housewife just a
little more able as a housewife; a stenographer just a
little bit happier about that typewriter, by golly, this
isn't much of a gain, isn't it? Hm? That's microscopic,
isn't it? But if you were able to increase all the way
across the boards these things wherever you found them, if
you were just able to make people feel just a little bit
better here and just a little bit better there, you see,
about this, just a little less tired, a little less feeling
they would fail, a little more secure in the society at
large, you would have done a fantastically fine job.
Because if you could make them just a little bit more, you
could make them a heck of a lot more, see? Gradient scale.
If we could do it just a little bit, we could do it an
awful lot. Couldn't we?

Well, therefore, in the field of adult education, with all
this talk and foofaraw, we do have as an immediate goal not
making everybody capable of aiding and abetting and
supporting a perfect government. We don't want everybody to
get educated up to a point of where everybody would be an
able manager of plants. We haven't any terrifically huge
goal of increase. If we go into the field of adult
education we must not depart from reality. We must
recognize clearly that we are trying to increase the
ability of people within their own frames of reference. And
we, in doing that, are dependent upon their having goals.
And once more, just like the police force is dependent upon
us being lawful and orderly - . Actually, if just the people
in the four or five square blocks around here, right this
minute, decided to be lawless - just this many people - the
entire police force of this community would be utterly
powerless. Be powerless! Most fantastic thing you ever
heard of They'd have to call in the army. They'd have to do
something if we just suddenly changed our considerations
and said we're all going to be illegal and lawless and
we're going to shoot everybody down and throw bombs and do
all sorts of things.

Well, just as the police force is dependent upon law and
order, so in adult education are we dependent upon - get this
one real good - we are dependent upon the preexistence of a
goal for betterment held already by the individual. We're
dependent upon the individual desiring to be better before
he comes and sits down in a public education room. You got
that? We're dependent upon this.

And if that spark were crushed in the society or if it were
to die: The society would die off so fast it wouldn't even
smell afterwards, it would just be gone.

So we find the primary effort to depress an individual or
society is to knock out his goals; his little minor goals.

A fellow comes to you, he says he's had a very unhappy
marriage, he's very upset. All right. If he's very upset,
then, it must be that somebody has been knocking his goals
in the head. That is the first and only valid conclusion 
you can draw about a case. See, that's the first
one, right there. And it's the one which will be valid.

Now, there are a lot of other little things. And we know by
our tech niques and technicalities and processes that it
has communication, it has other factors all associated with
it. But the one that we really hit and would know then
perfectly is somebody's been knocking his goals apart.

Somebody departs from Phoenix, goes up to Chicago, he's
just got through the course, he feels pretty good and in a
few weeks we all of a sudden see him in Phoenix again. We
say, "Well, Joe, how are you? What's the matter? What's up?
How are things going?"

"Well, I probably need a little more training."

Well, we don't inquire very far into why somebody comes
back into a unit, but we can tell you very definitely it's
because somebody knocked his goals apart. One way or the
other, somebody did. Maybe it was just the fact that he had
a favorite preclear that he wanted to straighten up with
the processes he learned and he went back there and it was
too much of an uphill climb for him and he just didn't make
the grade with that preclear. He had a failure and this
made him quit. See, it was his first test. But generally
it's not in the frame of reference of Scientology. The
individual wanted to be something, to shine in somebody's
eyes, to make a success of something somewhere and these
very people have knocked off at least some of the glitter
and dash on these goals, made them seem less romantic. They
have argued about them in some fashion. They have blunted
the enthusiasm he might have in the direction of betterment
for himself and his immediate environment. We can count on
that.

So if somebody were to blunt the society as a whole in any
particular line, we would have a resultant attitude on the
part of the society.

So we are dependent in adult education upon the desire of
the adult to be better and do better in his job and in the
sphere which he can intimately and immediately observe. He
doesn't think he's responsible for the election of the
governor or the county clerk. He doesn't think he's
responsible for that. This is getting too big. He certainly
is not responsible for the state of man. He's not
responsible for the A-bomb: that's in some scientist's
hands and scientists, everybody knows, are very absent
people. He's not responsible, really, for how well General
Motors makes a car or General Electric makes a light bulb.
See, he takes all this in his stride.

But he definitely is responsible somewhere. There is a
sphere of responsibility of this individual that he feels
he can better, he can better himself in, that he can do
better. And that word better is the one that you are voting
for, that you're going toward. He feels that he can better it.

Now, society, somewhere along the line, have to be picked
up. I'll tell you why: because we're losing these goals,
we're losing them quite rapidly. If we are dependent, in
order to better the society, upon the individual feeling
that he can at least better himself in some particular
small sphere, if this is - if this is a fact, well good
heavens, then, if the society keeps on in a dwindling
spiral we're going to have less and less points to punch,
aren't we? Was a time when we could have gone out
rabble-rousing on a political level, you know, just
whamity-wham, and making everything all safe for democracy.
Just within this century this could have been done. But it
couldn't be done today.

There was a character - in the United States - occupied a
position of some prominence in the United States who
couldn't walk. He didn't want anybody else to walk, either.
And we got socialism installed upon us way, way, way before
our time. We made people dependent on the government.
Created a state, actually, actively created a state of
dependency on the part of the individual upon the
government. We wanted individuals to be indigent according
to this government philosophy. We wanted them to be
indigent. We invented something like WPA and then wouldn't
really let the guy work.

Do you realize that one of the most terrible things you
could do to a group of men would be to hire them just so
you could give them some money? That's despicable. If
anybody had ever tried to do that to me I would have cut
his throat. There were times during the depression where I
wondered where my next loaf of bread was coming from, but I
never turned around to the government and said, "Give me a
loaf of bread." The government had no responsibility for
me. I had responsibility for the government, but it had no
responsibility for me. You get the idea?

Well, this frame of mind was very general half a century
ago in this country. "What? The government has some
responsibility for me, now tell me another one," see? "I've
got a lot of responsibility for the government."

But now you have the reverse of this. You have TV
advertising, if you please, to encourage people to accept
social security. This is one of the dizziest promotion
schemes that anybody ever had launched upon. Social
security was originally a method of borrowing money 40
years before it had to be paid back. It was floating of a
bond. It was to get everybody in the country to put some
money into the treasury and it was a good way of taxation.
If you work out the insurance actuarial figures on it, you
will find that you are looking at one of the dizziest,
blue-sky schemes that you ever saw. It's fantastic.

For instance, I worked for Hollywood for about a year and
every week I used to go down and see my social security
deducted. Now, actually, that was a fancy piece of money.
It was upsetting to me. It was a hundred and a quarter a
week that they were taking out for social security. Yea, I
was getting pretty good pay, straight Hollywood fantasy
wages, you know, they have nothing to do with actuality.
Then, by the way, the studios who have cousins who sell
cars and insurance and things like that expect you to place
your orders with them. You see, they give you these
terrific wages and you're expected to spend them. You're
just nobody if you don't throw a hundred-dollar party every
Saturday night. I mean, you're just a bum. This is
Hollywood in operation.

But anyway, there was a hundred and a quarter a week, and
it went on for about year. And this is an awful lot of
money. So not very long ago, less than a year ago, I got
curious. This is clear back in 1936 and 37. I got real
curious: "What the hell happened to this hundred and a
quarter a week!" The government can't find it!

That was the only time I was ever employed. I was never
employed at the navy, I figured the navy was working for
me. But they were - I was trying to get them to fight a war
having very little luck at it.

But where was this dough? And the government is now saying,
"Huh?" Now, that's a lot of money. I wonder how many other
people's social security is missing. It's an interesting
state of affairs! See, I've lost my first social security
card, that was so many years ago, I lost it during the war
in a sinking. I don't know what my social security number
was. Oh, well.

Now, here we have - here we have a force moving in on the
society saying, "Look, we are going to take care of you.
We're going to pay everything." You know, Rome? You know
Rome when it started to give corn and games to everybody
had the awfullest political mess you ever heard of. When
Rome was a republic, it really did things. And when it
started to buy off the populace, it did nothing! Rome was
a bunch, a cauldron of thieves. Now, this is what happens
when the government itself is going to take care of the
guy. So, as we cut down the number of routes in the society
by which goals can be expressed - you know, "I'm going to
take care of myself in my old age," that's quite a goal,
see. The government comes along and says, "No. We're going
to take care of you in your old age, if we don't lose your
social security card!" or something.

When you - when you take this goal away from the individual,
when the individual says, "I'll raise my kids up and put
them into a good school," and so forth.

The Russian government, by the way, has taken this goal
away from its population entirely. The kid goes to a state
school and his education is immediately scheduled and
that's that. See, no further responsibility on the part of
the parents for what the child learns - a very destructive
thing. So in conducting an adult educational program
you've got to be awfully sure that there exists in the
community some desire on the part of the individual to
better himself and find out in which direction. And if you
can establish this then you can run adult education. And if
you can't establish it, you're going to fail in adult
education because the primary factor you're depending on -
the desire of the individual to better himself - is missing.

Now, which direction can he better himself?

Well, you'll have to just discover that for every community
that there is. It's different for any community there is.

So the first step that you would accomplish would be to
take a little survey in the community itself and find out
what some people's goals are. You'll find person after
person will tell you, "No goal," at first. But remember a
psycho, even a psycho, can find some area he can help.

It'd be our job in adult education to enlarge that area,
would't it? Find the area and enlarge it.

So therefore you'd have to take some sort of a little poll
and you'd have to discover what in the community was still
open as a channel. What was still open as a channel? Some
channel is open there with any person there is, anywhere.
If no channels were open, the person would be utterly,
completely insane of the catatonic variety. And if you
recognize that you'll see how important such a little
program could be in a community.

Now, the first and foremost thing in conducting an adult
educational program would be to tell these people that you
were going to increase and better their goals; not to
follow one of yours! And then, in getting them to do this,
you would first make them able to study. And by study we
mean look in Scientology, and that's all we mean - the
ability to look.

So that your adult educational program, no matter how you
dressed it up, would wind up with Group Opening Procedure.
And in very, very specialized fields would wind up with
Opening Procedure on particular pieces of equipment or
areas in the society. And that is a totality of program.

But the society might demand more of you than that. And if
it did then you would hook yourself up with somebody like
ICS or something like that; you would teach correspondence
courses in a classroom.

How would you do that?

Well, you would get somebody to cooperate with you to give
you prearranged courses in various subjects and objects.
And you'd go ahead and you would teach these courses on the
basis of; "We'll meet once a week. And you've got to do
study lineups in the middle of the week."

The society itself can no longer follow a correspondence
course. The curve of people completing correspondence
courses is dropping with great speed. I mean, it used to be
an individual would take a course in being an electrician,
you see, and he'd actually complete the course. Some
percentage like 60 percent or something like that would
complete this course. That is not true today, no such 60
percent is completing the course; 8 percent, something like
that; 2 percent. You know, a fellow has the ambition to
learn and then the fact that he is immediately confronted
with the materials of learning causes him to quit.

So you actually could take a correspondence course setup,
you see, and simply have the people come into the classroom
and you'd teach them straight away. But the lessons would
all be laid out. In other words, any subject under the sun
could be taught by you in adult education.

By doing what?

By enrolling a bunch of people - not in ICS, that's too
expensive - but there's La Salle, which I think is a little
less expensive, I don't know, there are several such
things. There's an outfit in Chicago that simply sells you
courses by the ton. But what you do is just set up some
kind of a predigested course setup and you'd let them
follow through on this particular course, keeping the thing
well salted down with Opening Procedure for a group in
Group Auditing.

Now, we would increase special skills on a stenographer by
making her do 8-C on every single part of a typewriter for
a long time; on paper; on anything, ribbons; on anything
connected with an office, even bosses, you know, in some
fashion or another.

Female voice: Go over and touch the boss?

Just something on this order. You'd have to if you really
wanted to get the whole job done. Something like this. Of
course the boss might misinterpret this on the part of a
pretty girl stenographer. But I don't think he'd be mad
about it. The problems are then laid out in the following
formula to discover the goals of your adult student and to
assist him in obtaining those goals by making him more
aware of his general environment in this order: one, more
aware of his general environment; two, more aware of the
materials with which he will have to work to attain that
goal; and three, more aware of himself and his capabilities
and abilities.

Now, if you were able to do these three things more or less
in that order, you would have somebody who was - who was
really bearing down on the accelerator.

Now, no matter what tiny goal he came to you to achieve,
you would not under any circumstances berate it, criticize
it, knock it down or try to evaluate or tell him there
were better goals. You're dependent upon his having at
least one tiny goal. Cherish it.

You'll find that after he's had some Group Opening
Procedure, after he's had some specialized address to the
materiel involved; he will change and enlarge his goal.

So adult education amounts to increasing the goals of the
people with whom you're working. And that is the secret
back of everything you're doing and something you mustn't
tell them.

He comes to you with this tiny goal, he gets a bigger goal.
You start to work with this bigger goal, he'll get a little
bit bigger goal. You start to work with this bigger goal,
he'll get a much bigger goal, you see? Until all of a
sudden he is taking some real responsibility on the first,
second and third dynamics. And if you kept it up long
enough, he'd have responsibility on the fourth. But that's
way up the track.

The beauty of this, or the horror of it, is that it doesn't
have any end as far as you as an educator are concerned.

Now, to aid and abet anybody who would care to engage upon
such a program the HASI, being authorized by the state of
Arizona to do so, would be very, very happy to issue
degrees in education. Because if you can't educate people
then nobody can, anywhere.

If you just look at Opening Procedure of 8-C and reevaluate
it, you'll realize that you have the greatest educational
tool that has ever been invented. A wonderful tool. And
that in itself makes you a teacher. Two-way communication
in itself makes you a teacher. People could not help but
learn and get better. This makes you, then, a more able
teacher. It isn't whether you can spell, do arithmetic or
anything else. You could make a person capable of spelling
and doing arithmetic.

By doing what?

By using your imagination of how to address 8-C to those
particular fields in which the individual feels himself
incompetent. Don't validate the blocks particularly.
However, just recognize his goal, make him more aware of
his environment, make him more aware of himself and his
potentialities and capabilities. Just increase his
communication and you'll increase his ability to do. It's
just as easy as this.

Therefore, adult education is a very wide-open field to an
auditor in any area, and should definitely be looked at as
a very superior item of dissemination for the materials of
Scientology and source of income for an auditor in an area.
It has a lot to do with auditing, doesn't it?

But nevertheless, you have put up yourself - you could
actually do this. You could put yourself up, for the
purposes of adult education, Hubbard College of Adult
Education, which is part of the Hubbard Dianetic Research
Foundation, recently authorized. It's Hubbard Professional
College. We are going into a refinement of that so as to
give it a division of adult education. So then anybody
could follow in that particular field.

This is one way of picking a society up by its bootstraps
in a frame of reference which it itself understands. And
with considerable more experimentation we will know many
odds and ends of exactly how you go about it, but right now
we already know it would have a successful career. 

Thank you.

(end of lecture)

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