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FREEZONE BIBLE ASSOCIATION TECH POST



THE ROUTE TO INFINITY TAPES (TECH 80 LECTURES) 8/13



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



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





DECISION: CAUSE AND EFFECT 

A lecture given on 20 May 1952



(this may be T80-2B "Early Methods of Dealing with

people, entities", Ron talks a little about entities 

about 270 lines deep into the lecture, but references

things he said "last night" on the subject which may

be missing from this lecture series.  Also, this lecture

is much shorter than the others. We suspect editing and 

omissions, if anyone has the original reels, please check)



Now we'll take up the second part of this talk: cause and

effect and decision as they relate to "to be," "not to be"

and going up the line on the dynamics - how  you expand

through the dynamics on the basis of cause and effect.



Let me say first what I mean by cause and effect. Back in

the ninth, tenth century, there was quite a bit written on

cause and effect. Those were the days when men were very

oppressed about saying what they thought. Now they are not

oppressed, so they don't bother to think.



But the day was when they had to join into secret cults and

hide in the mountains in order to think anything. And when

they thought of something, to commit it to writing was

tantamount to being burned at the stake. And so when they

committed these things to writing, they committed them in

symbols.



Some of the old books - Roger Bacon and so forth - are

very interesting for the complete indecipherability. Matter

of fact, they've left riddles around which cryptographers

are very fond of working with; they are the most marvelous

riddles.



The whole subject of alchemy is a - nothing really, more

or less, than a code. A few of the stupider ones went

around trying to make gold out of lead, but actually what

the alchemist was doing was trying to transmute the lead of

a human being into the gold of spirit. And it was so

flagrantly and directly into the teeth of the existing

church and was so swiftly punishable by the rack and the

stake that they put it in code form. You read an alchemist

textbook, and if you think you're reading about chemicals .

. . Nope, it's code. Also, there are alchemist books which

are about chemicals, which, of course, confused everybody.



Now, one of the prime principles that they worked on in

those days was the principles of cause and effect. They

were all very interested in this problem of cause and

effect. They were interested in it on a very, very high

echelon; they were interested in the cause being the Prime

Mover Unmoved, or what was he? and the effect being the

whole universe. Cause and effect - puzzle, puzzle, puzzle.

Well, it needn't be very much of a puzzle for you - not

that I have resolved the riddles which they have

propounded, since those riddles are not necessarily

susceptible of solution and fortunately do not necessarily

need to be resolved to resolve the problem of the human

mind.



Here's cause and effect. There are only two rules, really:

ALWAYS BE CAUSE. Be cause as yourself, or be of a group

which is cause or a species which is cause, or be cause as

life, or be cause as the material universe, or be cause as

theta itself or be cause on the infinity of all cause.

That's rule one. Of course, that says without saying in rule 

one, "Never be effect." This was, with all its pristine 

purity, the highest goal that you could attain: to always 

be cause, never be effect.



Of course, you say right away that's impossible. When you

look it over it becomes impossible, unless you changed your

state in some fashion or other. Not in the existing state

could you always be cause. No, you couldn't be. But by

looking at these rules of the game, you can change your

state and always be cause and still have good interpersonal

relations and still be happy.



And the other one is NEVER be the effect of your own cause.

And that was the deadliest sin of all. Never be the effect

of your own cause. Don't cause something and then become an

effect of it. Actually, every time you postulate something

you become an effect of your own postulate; that's why

Postulate Processing works so beautifully.



The fellow - "So, all right," he says, "I am a man." Two

seconds later on the time track he's a man, if he were

postulating like that. He's now thinking of himself as a

man. He's saying, "I will now be a man!" Two seconds later

he's now being a man. So he sweeps on down the time track

now being the man. The only trouble is he goes into a

solution - I mean, a problem where the solution is not to be

quite this man.



Maybe he goes into a problem where swinging a little hot

music on the "git-box" would resolve it a little better 

- under a window or something of the sort - instead of

being the man. Well, if he's hung up with this solution and

he wants this girl, and this girl doesn't appreciate a man

but just loved that fellow twiddling on a "git-fiddle,"

he's stuck! With what?



It isn't that he can't resolve the problem; it's the fact

he's made a postulate which makes the problem impossible to

solve. Because the second he goes up against one of his own

postulates, he says, "I'm wrong," and that's the bottom of

the tone scale. So he can't go down to the bottom of the

tone scale just to be right, because if he did he'd be

wrong. Maybe, see? So what's he going to do? There isn't

anything he can do about it, I guess - except, of course,

pick up the postulate; that's rather obvious.



If you're in good shape, you can pick up all the postulates

you ever made clear back to the beginning of time. I won't

say what you'll come out to be here though; you might

suddenly turn into a griffin. But that's a danger you can

risk.



So it doesn't matter what postulate you've made, that

postulate is bound to make you into an effect by it. So you

must be willing to some degree - if you're going to live in

a time stream, in a time span - to be an effect. See how that

is? I mean, if you're going to be in a time stream at all,

you must be willing to be an effect at least of yourself.

And of course, most everybody is affected by everything;

this society makes a complete dance out of being effect;

never be cause, be effect.



Or, if you wanted to avoid this utterly, you'd have to live

in no time. Maybe that's desirable. I don't know. Here's no

time. It's desirable if it's up here at the top of the tone

scale, because you can get everything done in the world.

Because up at the top of the tone scale, you see, you don't

have any concept of time, you have concept of action, which

you can change at will. Down here at the bottom, why, it

affects you. Effect down here, cause up here.



All right, let's talk about going out on these dynamics.

Now, you think you have experienced being somebody else

when very often you have only experienced being the effect

of somebody else. Do you get the difference? This is

important - important - in Technique 80. That's one of the 

most important things about it, is the cause-effect 

relationship of what you are along the dynamics. Because 

right now there's hardly anybody who isn't simply an effect.



He's an effect on the first dynamic. That's gorgeous. I

mean, you can't get any less than being an effect on the

first dynamic, so that's why you must go up the tone scale

with the one, two, three, four, five. Last night I told you

about going up the tone scale one, two, three, four, five,

six, seven, eight, by just being into the other dynamics.

Well, there's that; it's perfectly true.



But "to be" is cause. And "not to be" is effect. And so "to

be" along the dynamics you have to be cause along the

dynamics. And when you go into another person's valence you

can say to yourself "Yes, I am being that other person."

No, you're not. If you were being that other person, you

would be able, actually, to see that other person change if

you were cause. Whereas by going into his valence, you

become effect a little bit and you change, see? Different.

When you go out along the dynamics, you want to go out

along the dynamics so that by being the couch, you don't

become the couch, the couch becomes you. See the

difference? Now, there's a very important difference.



You go into this group. Now, maybe everybody who goes into

this group.... And by the way, everybody, if they're way up

on tone and so forth, or even if they've postulated

themselves way up on tone, or they act way up on tone,

actually could be very high-level cause. Everybody in the

group could be high-level cause. And being high-level

cause, this becomes a terrifically powerful group, because

anything that faces the group sort of has an effect of

being an effect. And then what happens? It becomes part of

the group, so the group keeps on being, being, being, which

is the same thing as saying owning, owning, owning. You

couldn't get a group of people together who - all of them

were high-level cause - who would fail to do anything but 

own practically everything they laid their eyes on. 

Impossible, see?



Now, here is what an aberrated effect-level action amounts

to when you try Technique 80. This is a low-level

aberrative effect. Here are two people: they're both really

effects; they're both effects amongst effects; they're

really down tone scale. Somebody goes

thumpity-thump-bumpity-bump on a bass fiddle or something

like that and they go thumpity-thump-bumpity-bump, you

know? Somebody turns on a television set and says, "Buy

Wheaties! The breakfast of Dianeticists," or something, and

they go out and they buy Wheaties. Somebody says, "Smoke

Luckies," they smoke Luckies. Somebody says, "You have to

have a car so you'll have transportation," so they drive a

car.



Here's the point: You take these two people. Each one of

them is about 98 percent effect, and they are so leery of

being more effect than they are - because if they go any

further down the effect scale, they're dead - that they get

next to each other and they never really make a group. They

just stand here and they say, "Which one of us is going to

be cause?" because it's an anxiety. Because they're each

saying, "Maybe I won't be." An insecurity, an anxiety,

"Maybe I won't be cause." And so they never are able to get

together; they can't form a group. They can't form a group

for the excellent reason that they have an anxiety, each

one, that he may not be cause.



In order to be cause such an individual has to assert his

causativeness on the first dynamic only, and he has to do

the darnedest things to convince himself. He's really not

trying to convince anybody else if he's on the first

dynamic, he's just trying to convince himself that he's

cause. He's sort of presenting the picture of "Well, here I

go now. Here I go. This is what I'm going to say. That's a

good boy, that's a good boy. You said that all right. You

really caused that. Okay. Did I do all right? Yes, I guess

I did all right that time; of course, I'm not sure. Yeah,

they look like they were affected all right. Well, I'm not

sure that they were." The first dynamic in action on the

aberrated level - confusing.



Take two high-tone-level people - and this guy is cause. He

knows he's cause, but the first thing he's done is become

cause to himself. He's such cause to himself that he

doesn't even have to observe himself. I mean, that's open

and shut; he's just cause, that's all. He says "Jump" and

he jumps. He knows. Instant action, because he has made a

very important division. He has made the division of cause

delineation: where and what is causing what? He knows that

his body is never anything under the sun, moon or stars,

and never will be, anything but an effect! And there's

where your full argument comes in. "Am I cause or am I

effect?" You're saying, "Am I theta body or am I MEST

body?"



Of course your MEST body is always an effect; anybody can

come along, kick it, boot it, run over it, play things at

it, do anything to it. It's created so you have something

whereby you can become an effect. And then somebody came

along and said, "You are your body." That was the second

part of the operation. "Now, we're going to take you as a

theta body and we're going to fix you up so you have a body

and then we [you] can be an effect" - that's stage one. And

then they say, "All right, now you're your body and you

don't exist over there anymore. And you're your body, and

now here's the whips, swoosh-pop! We're all set now. Go to

work at nine! Get off at five! Draw your paycheck! Eat

Wheaties!" They got you!



So the first place we take the riddle to pieces is right

here on the basis of "What are you?" And the first moment

you realize you're not your body - bang! You can at least

stand over here. Your body will always be an effect, and

there is no reason for you to go on through life going and

winding this riddle round and round and round on "Am I a

cause or am I an effect? Or am I an effect or am I a cause?

Because if I step on a nail I hurt; therefore, I am an

effect. Therefore, I could never be completely at cause,

because if I step on a nail, why, then I hurt and that

automatically makes me an effect."



You better locate that part of you which is always cause

and then recognize that you are that part. And that's very

simple - very, very simple.



Right here on the middle of "youness" is an imperishable,

completely indestructible motion source. It is a motion

source which itself has no motion. That is your inheritance

as part of divine beingness. That is it, and don't think

that is a small part of you or merely a part of you,

because it's not. That's you. You have immortality in that

part of you which is you; that is immortal. If you didn't

have that, you wouldn't be here.



Every cell basically has a tiny spark of this, but you,

your beingness, is so tremendous, actually, that the force

and power of this small "you" can actually burn down

mountains. If it couldn't, why do they go to so much

trouble to fix you so you can't? Now, that's one of those

problems that proves itself. Nobody would have taken any

trouble to get you aberrated and get you under the thumb if

you weren't dangerous. You're dangerous! Ornery, mean,

causative! Do you know you're liable to go down the street

and cause something? "Hem him in, pin him down. Put the

ball and chain on him quick, because in the center of his

beingness, he is. And don't let him ever find it out,

because then he will be."



I told you last night that you're going to have a little

bit of difficulty finding out which is you - finding out

which is you.



Earlier lectures I told you about entities. These entities

are very interesting. Your theta body has been chopped up,

cut up and given impressions so that you have a position in

your body into which a new personality can be injected -

actual other life injected into it parasitically.



There are two operations on an entity: one is fixing you up

- your theta beingness - fixing it up in a certain way so

that it can have another thought implanted on it. This is

the basis of all of your demon circuits and everything

else. This is where the little voices in your head that

talk to you - they're a soft spot in you into which a new

thought can be implanted, and that's an entity. That

thought, by the way, can be injected long range. It can be

injected as a whole personality, a beingness. A very, very

interesting operation. And you could even handle that

personality to such a degree that it has actual life, and

elsewhere it does have actual life. But you can be affected

that way.



Well, you don't have to process all these things to get rid

of them. That's just a soft spot in your personality. And

with all of these entities - and sometimes there are

seven, and sometimes twenty-one basic circuits or basic

entities, twenty-one. And every one of those injected

personalities is sitting on a soft spot in you where you

are - really been made an effect, somewhere on the track.

Well, where are you?



You stop and think about it for a moment: "Let's see, where

am I? Who am I? Where am I? Am I on this side of my head or

that side of my head, or the bridge of my nose? Or am I

resident down here? Or am I back here?" You can get pretty

excited about this problem. You keep on saying to yourself,

"Gee! Gee, I better find out where I am! Gosh, I might get

lost. Where am I, down here? Gee, this is a rough deal.

Where am I? Who am I? Just what part of my being am I?

Let's see, I've got to find it."



Well, stand at ease. If every entity and being in your head

and in your body was a balloon, a hydrogen balloon, you're

just one of them. The "you" which you know as "you" is just

one of them. And if somebody suddenly chopped the top of

your head off and let all the hydrogen balloons out -

whoooh! - the one that's you has still got "you" on it!

It's marked; it says "I" as it goes floating up in the air.



Well, I stress this point because you - as you use this

technique you're going to have preclears becoming very

excited. They're going to say, "Well, let's see, which am

I?" And the reason I'm stressing this is because this

technique makes you emanate from your point of beingness.

And you start emanating from the point of your beingness,

and the first thing a fellow wants to know is "Where is my

point of beingness?"



And you say, "Well, you emanate, and you will be emanating

from your point of beingness."



"Well, where is it?"



"Well, you see, it doesn't matter where it is, because if

you start emanating, you will emanate from it."



The fellow says, "Where am I?"



Good, huh?



So where are you? There I was.



Well, the answer is - the answer to this is - is geographically

you aren't anyplace; you aren't anyplace. But if you're

alive, if you breathe (and some people do), if your heart

beats, or even if you're out of your body living

comfortably without these mechanical motions distracting

you all the time, you have a point of beingness and you are

that beingness. And that is very important. This is the

point from which you emanate. And beingness, in this regard

and to this degree, has to be tracked down, because that

beingness is cause. And it is the one single cause and the

rest is effect.



(If you'll hold it for a moment, I'll draw the only diagram

I'm going to draw and then you can put it down.) [See

diagram five in the Appendix.]



Here is the first dynamic, actually. That point of

beingness is the first dynamic. Now, it might be having an

effect upon your body which is so tiny - so tiny - that you

are only affecting, actually, directly, maybe your right

ear. You may be in no more real possession of your body

than that, and the rest of you running off sort of mechanically. 

But there is a point of beingness!



Now, the first thing that point of beingness must do (and

by the way, with the techniques I'll tell you about

tomorrow night, you can bypass entities, soft spots,

everything else) - you just spread this point of beingness

out until it is in full command of you. It's got you!



Now, this point of awareness that preclears sometimes tell

you about and so forth, you can attain it directly - very,

very directly - in this fashion. But this is you - this point

of beingness - and here, the next line out is, of course,

the first MEST that you contact - the first MEST that you

contact - and that's your body. Your body isn't you and never

will be and never has been. The first point of MEST you

contact is your body, so be sure you don't omit that step,

because it's something like trying to cross a very wide

river and a range of mountains which lie ... Here's the

river and here are the mountains, you're over here and you

just cross the mountains.



If you do this, and there's an observer over here, I

guarantee something: this observer is never going to see

you cross the mountains if you don't cross the river first!

Now, it's just one of those funny geographical facts that

in your conquest of the material universe and the emanation

of you - until you can be cause to the widest possible sphere

sarts with your being cause on the first neuron. And this

cause dot is not even located in a neuron, it's not in a

cell, it's not anywhere. It has zero size, and it has

potential of infinity size. And when you start out, it's

pretty close to zero size.



So let's take it out here and hit the first dynamic. And

that includes from the top of your head to the tip of your

toes, from the right fingers to the left fingers. And that

includes not only awareness of these points but the right

and ability to cause this object, your body, to do anything

you want it to do without even thinking about it; it's

complete unawareness.



You're so causative that as far as your own body is

concerned, it doesn't exist. It exists. You can reach up

and touch it. You can hit your right hand, your left hand,

you say, "Well, I'm here. Think of that."



Oddly enough, your aesthetics come way up the line; your

gracefulness comes way up the line, everything comes up the

line if you do this. That's all you have to do. You're not

trying to attain awareness, you're trying to obtain

complete cause! If you can attain complete cause, believe

me, you know you're complete cause; you aren't just aware.



All right. Let's take, then, this next step - the next step

out. There's two kinds of MEST you are interested in here,

and one is the kind of MEST that breathes and lives; that's

easy to take over because it's already partly been in

conquest. Theta has already captured it to some degree.

It's a living organism; therefore, it's easier for another

theta to come over and take it. You don't like to eat

rocks, but you rather enjoy eating strawberries: Well,

that's because theta has already fixed up the strawberries

so they're edible for you. And they haven't fixed up the

rocks, or has fixed that up too darn well. Okay.



Your next level out here, then, goes into the most

immediate concern which you have, which would be the most

intimate personal relationship which you have. Did you ever

run into anybody who was very sick one day and then next

week he meets a beautiful girl and he's radiant too! "I'm

in love! I'm in love! I'm in love! Hooray, hooray, hooray!"

He is sick as a dog, and then all of a sudden - wham! He's

in love!



Well, it's just he forgot about himself and got over here

into the second dynamic, or the second organism, and he all

of a sudden found out that he was cause. Or she found out

that she was cause. And the second they found that out,

they come up the tone scale enough to make them utterly

delirious, or at least uptone! All right. So there's Mr.

Second Dynamic.



You take a kid. You get a new kid around him - a nice kid and

so forth. Gee, if you're really in good shape, this is

really fine. Huh, because boy, can you be cause with a kid.

(God help the kid!)



Anyway, your next one out here is a group, a group. You

become causative with a group. That is to say, you must

exist with this group to the degree that you're the group

with complete unawareness and are causing with that group

whatever that group wants to cause, or you can cause that

group to cause something else.



We're not dealing in awareness, we're dealing with the

tools of beingness. Beingness actually needs few tools, but

once it has conquered these tools such as your body, the

group body, your sweetheart and so on, your kids, all this

- tools, house - the causativeness is automatic. And it's

automatic: The graceful dancer never thinks of what he is

causing very much, he just causes. Now, there is one of the

main things.



So, you get out to the group, then you're getting out to

any man you run into, any woman you run into. And then out

here you're getting out in your sphere of activity - way out

here - you're getting out into all life forms.



Actually, just for a gag as far as cause is concerned, you

should be able to take a good look at a cat and be the cat.

But that doesn't mean go in and be an effect of the cat.

You get the difference? You be the cat. Well, you could be

the cat and you could make the cat jump up and down off the

curb. You're being a cat. You're jumping up and down off

the curb. The cat's body will obey you because you are more

causative than that cat's body. All right.



This is just giving you the reductio ad absurdum of the

thing. The actual point of it is, as even Rhine in his

experiments has recently discovered (big discovery, this;

they've been doing this since Daniel) - anyway, you take a

dog's nose and you hold the dog's nose shut and you think

"Go to the red dish, go to the red dish, go to the red

dish," and you let his nose go, he'll go over to the red

dish. Of course, you planted an engram in him. But you got

his attention fixed on you, you see, by causing a little

pain, and then you just entered his head and thought.

That's animal magnetism. Known to Moses, known to a lot of

fellows who weren't as good as Moses were at this sort of

thing.



Moses, by the way, was probably so good that he could enter

into a cane and have it wriggle and bite somebody! All

right.



The next line up here, we start out in a gradient scale of

theta; you can be across the line in theta. A lot of people

say "Well, I'm very telepathic." Actually, what they are

is, they're telepathic receivers; that's quite different

than being causative telepath. A causative telepath is a

person who sends. And what you want to get is something you

can send or get messages back on that you want. Okay?



Then, of course, we get out here along the line - you can be

all with total unconsciousness. When you can be all and be

aware - first, aware of all and then be all with total

"unconsciousness," we're going to start the universe over

anyhow. A lot of reconstruction work to be done. Any of you

that get up to this point start it over again.



Now, that's being facetious, perhaps, but this is actually 

a divine line.



All right. You get out here, you can be the MEST universe

if you want to be. But when you get out to the line,

there's how far out poltergeist is. It gives to laugh,

somebody who has never become complete cause to himself,

saying, "Well, I'm going to cause this ashtray to move."



The point with everything on cause is that you can effect

it, but it can only affect you as you wish it. You always

have a power of choice over being an effect. So it isn't

good enough to sit down and concentrate and say "Well, now

I'm going to move this ashtray." No, because you're not

going to make the grade. If you can't make yourself jump

six feet off the ground - whap! - without even breathing

hard, don't try to move any ashtrays. All things in their

places. All right.



This target is the universe in all of its aspects, and that

is the target you will want to be cause to. It doesn't

matter how far up the line you go or how far out you cause.

You will find out as you start being cause that you will

attract to you other people who are cause. And as you enter

other people who are cause and they enter you, your

individuality increases. Now, that sounds funny, doesn't

it?



If you start in at the bottom of the tone scale and you're

way down at the bottom of the tone scale, you start into

other people and you start to merge. See, you don't know

who you are. You don't know who you are. You must be Joe or

you must be Bill, and "Gee, I feel like Agnes today." You

know, back and forth, back and forth.



As you go up the tone scale, don't think that you merge,

because you don't! You become more independently alert as

"I." And you get up to a point where you're never anybody

else but you.



But the ultimate personality of you and the personality

which you are happiest in - the personality happens to

have certain definite characteristics, and they are written

across the top of the Chart of Attitudes. But you're happy

to be those, and you are actually struggling to be those

and you're merging on up the line. Only the very aberrated

love their eccentricities. You're not getting out into a

limpid something or other. I don't think there's anything

more devilish than somebody at about 32.0 on the tone

scale.



I know one preclear, by the way, that I stopped working on.

I wasn't tough enough to take it. I could take working on

this preclear all right, but I couldn't take what would

happen to the human race if this preclear came all the way

on up the line, because this preclear was coming all the

way on up the line, but too causative, too causative. So I

said, "Well, I'll let that aside for the moment, because I

want some of the race left for you people to practice on."

And I want you to thank me for that. I think that's very

considerate.



All right. There is cause, "to be," and "not to be." The

very funny part of this is, you can get into some of its

expression simply through action. You can make a decision

all of a sudden to be perfectly willing to use your body

for anything. The second you do that, you take this

tremendous value off the body so that life becomes much

less serious. And when life becomes much less serious it

becomes much less worrisome, and you become much more able

to know, and you're able to think and able to do. So you

take the value off, this tremendous value that you're

putting on the body: "Must keep my hands clean; must keep

my fingernails clean." Well, you will anyhow. I mean, the

higher you get up the tone scale, the cleaner you get

anyhow.



But if it's a strain to do all this and so forth, you say,

"Oh, I'd never squash a spider with my foot. Huh, a bare

foot on a spider?" Well, why? Why? When did your MEST get

that valuable? That's a fact.



Just think of some of the things which you wouldn't even

begin to do with this piece of MEST which you have, a human

body. Just think of it. Every single one of them is an

aberration! Heavy.



Just practice action!



Be willing to use your body to its complete endurance.



Be willing to use it in any direction to accomplish a

purpose which you have decided on beforehand. And if you do

that, all by itself, you'll come up the tone scale-whsht!

And you can go on from there with more processing.



Thank you very much for coming out here tonight and listening 

to me.



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