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Subject: FZ BIBLE 11/13 ROUTE TO INFINITY TAPES

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FREEZONE BIBLE ASSOCIATION TECH POST



THE ROUTE TO INFINITY TAPES (TECH 80 LECTURES) 11/13



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



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





THERAPY SECTION OF TECHNIQUE 80: PART II 

A lecture given on 21 May 1952

(T80-3B "Therapy Section of 80 Continued)





I want to give you the therapy portion of Technique 80.



The running of engrams, the running of secondaries, Lock

Scanning and so forth, does not apply in Technique 80. In

this technique we are not trying to achieve understanding,

we're trying to achieve possession.



It isn't very necessary for you to put anything on a time

track and nail it down hard merely to possess a certain

portion of your body.



As I have talked about before, the theta body - that is to

say the thought body, the thought beingness of an

individual - has at remote and obscure points upon the time

track been treated in such a way as to make it susceptible

to implantation.



Actually, this was a very, very routine and mechanical

procedure which was followed out with a grim persistency

and a consistency which to me today is very frightening,

because it's probably all going to happen again, you know?

I mean, you're probably going to get somebody all cleared

up and so forth, and people are going to start objecting.

So a few hundred thousand years from now, why, they'll

probably start this all over again. But at least we'll take

a breather on the line.



So here the body has actually been made susceptible - and

by the body I mean the theta body - to an implantation of a

personality.



Now, actually, these implantations are very sharp. There's

one here just within the shoulder, it goes up across that

side of the face. There is one here, there is one out here

in the wider body, and one out here in the wider body and

there's one on the stomach. Addition to that, there's one

in the middle.



Now, that little spot that shows up in the middle of a

preclear's forehead - shows up as a somatic - actually is

one of these susceptibility implants. You tell a person to

move center, and if they move center they quite often feel

that spot in the middle of their forehead; they're into

their center beingness. Well, you can move a person through

all of these points of beingness.



I might tell you one more thing about this: There's two

items there in the middle of a human being. One of them is

the genetic-line governing center. That is the line which

reaches back through evolution here on Earth to the beach,

to the sea, so on. The line that the biologists are so fond

of recounting, and which the fellow that draws Pogo did so

well in Life not too long ago. I think the fellow's  name

was Glob, wasn't it? Some such thing, and he spent a half a

million years after he got out of the sea just sitting on

the beach thinking about it.



Well, what Glob would be, his personality and so forth, and

all the things that happened to him, are on record in this

center theta body in the middle of the being. Might sound a 

little bit wild to you, but that's a fact. That is the 

emanation point.



The Greek, for instance, believed that very thoroughly, and

according to an E-Meter and according to processing and

according to results, he seems to have been right. The

resident being of the evolutionary theta body which evolved

here on Earth is in the stomach or solar plexus, not in the

head.



Now, up the line, back of that much earlier, goes this

enormously long line - enormous, long line - and it goes back

there; in some cases it'll register up to 60 trillion

years. That is your theta body proper and that has come all

the way along. That's really who you are. You're a tenant

in this center being's body, which can get very confused.



I wouldn't tell you about all this unless it resolved

cases. I'd keep it to myself and write a book about it

sometime which could lie on the library shelves and get

very dusty.



Anyway, here's your theta line; comes along here, goes

through the weirdest and most complex adventures

imaginable. And over here on Earth is this genetic line.

Little tiny time span, only occupies maybe three and a half

billion years, if that.



Now, this body comes along here and gets all developed, and

then all of a sudden you come in from somewhere else and

take it over, and so on. That happens, by the way, just

before birth. And if you audit that incident, your preclear

goes way up in tone.



And now that I've told you all this and you have it all

committed to heart, this is just something that you avoid

in Technique 80. You don't use it. But it's there.



Now, what you want in Technique 80 is first to discover the

overt and dependency acts on the first dynamic, and that I

would like to give you a little more data about.



You see, a fellow can commit an overt act to himself. This

is very easy, because, you see, he confuses his body with

him. A person is not his body. A person's beingness is who

the person is, and he just happens to have this body. And I

just mention this to show you how many sources of body

you've got here - lots of them. There's lots of bodies and

control centers, just all thu-thu-thu - and so you start to

worry about "Who am I?" or "Where am I?" and you can get

completely lost in all this maze of implants and synthetics

and entities and ray guns and Republican elections and

everything.



So, once you've resolved dependency and overt acts on the

first dynamic - you've resolved those and what's a person

done to himself, more or less (sometimes you'll hit a

gunshot; I mean, you just have to hit anything you can hit

in the case to resolve one of these big maybes that I told

you about in the last lecture) - you start in, then, with

making the individual locate his point of emanation. And

then point out to him that any time he senses that he is

emanating from a point, he has stood back of that point and

looked at it. You see how that is?



You say, "Now, where are you thinking from? Where are you 

being from?"



And the fellow says, "Oh, well, that's easy. Uh ... Yeah,

right there. Yeah, right there."



You say, "Where are you deciding from that it's right there?"



"Oh, I am deciding that from the middle of the head. Well,

I couldn't be right there if I am deciding it from the

middle of the head."



"Well, all right. How do you decide you are in the middle of 

the head?"



"Well, that's easy, it's uh . . . back here," deciding the 

middle of the head.



Now, if you just do that process with a person for a short

time, at first they'll get very bewildered. And they say,

"Where could I possibly be? Where am I? I'm lost!" But the

truth of the matter is that all you're demonstrating to

them is they're not a geographic location in their body.



The first trip, then, of the problem "you are not your

body" is effected. You're not your body, you're you. Well,

where are you? Well, you see, you happen to be a point of

beingness which has neither time nor space, so how can you

even exist in that fashion? Simple. All right. You're just

you. And you sort of get the fellow at last reconciled to

this, that he can be anyplace. All right.



Now, the next thing we want to know is such a question as

this: "Well, now, let's see, what is the chronic emotion of

your body? What is your chronic emotion?"



The fellow will think for a minute, then he'll say, "Well,

I don't know; I don't get angry very much. I don't get this

way very much. I guess I just couldn't decide what the

chronic emo ....



"Yes, that's it," you say. "Ha-ha, that's it! Run the

concept of 'not being able to decide,'" if that's what he

said to you, you see? What he's done is try to reach around

and describe something, and while he's describing it he

names it. Only he names something he doesn't think he's

describing. You get the idea?



The fellow says, "Oh, I don't know. I've ... I just ...

Life isn't that important to me that I would think about

such a thing."



You say, "That's right. All right, run the concept through 

your whole body of 'life is not important.' Run it from your 

center beingness into your body: 'life is not important.' 

Get the feeling 'life is not important'."



Fellow tries and tries. "I can't get it in my body."



"Well, where can you get it?"



"My right thumb."



You say, "Okay. Let's run your right thumb - let's run

between you and your right thumb that 'life is not

important,' but run that feeling with your right thumb,

'life is not important."' He'll run it for a moment and

oddly enough it'll change on him.



You say, "Well, what is it now?"



"Well, it's uh . .1 don't know, I guess it's 'you got to

take things easy.' Well, except that's my whole hand. I... 

The whole hand is 'you've got to take it easy.' That's 

the way - that's the thing I'm getting now."



"All right, run that feeling, 'you've got to take it easy,'

with your hand." The fellow runs it.



In other words, he just gets this concept, and he gets this

concept consistently enough and identifies it as a

concept, and it'll blow; it'll actually blow.



And you get the next one, you say, "Well, now what? Now what, 

with that hand?"



"Well, feels pretty cheerful; feels pretty cheerful."



"All right, run your hand feeling pretty cheerful."



Now, about this time he'll probably get a somatic

someplace; probably over here somewhere - and he'll get a

somatic. And you say, "All right, now. What's the concept

there? What's your concept of that?"



"Nothing much with the somatic. What do you mean 'concept

with the somatic'?" "Well, what's the thought? The thought

of the somatic?"



And he says, "Well, it doesn't have a thought. It just

doesn't have one. It ... it ... it's, you know, it's - you

know, life can be pretty doggone upsetting and so forth

when you got somatics ...."



"Run that feeling, 'life is pretty upsetting.' Okay, run

that with that somatic: 'life's upsetting.' 'Life's

upsetting.'"



The fellow - "Ow!" Yeah. Well, it goes away.



You say, "All right. Now, what's the next sensation that

you run with that point where you had the somatic?" And

you'll get another one, and you'll get another one, and you

get another one.



And here's what's happening: In each one of those cases, up

the tone scale with the concept. He'll start down here

anywhere from apathy on up, and you just keep bringing him

up the tone scale. Well, you're not just running ARC to the

body. You can run love, love, love, all you want to without

getting any action on the body, for the excellent reason

that it's way up here, and there's parts of the body that

are way down there. And just treat it like this: treat the

body and its parts as though they were preclears. Just

treat it like it's a preclear.



And did you ever come up to a preclear who was in apathy

and say, "Well, come on, old boy, cheer up. Ha! That's the

thing to..." He won't have anything to do with you. Well,

here's this right foot that's been feeling put upon and

stood on all these years, and it doesn't like it at all,

and you come up to it and you say, "Love, love, love. And

everything is fine and everything is cheerful," and the

right foot says, "Oh, nuts!" You can actually get it saying

"Oh, nuts" too.



Now, the thing to do is to pick it up as low on the band as

it is and start it on up the band. Now, you're not worrying

about going back down the time track to it. Why go back

down the time track to something that's there? Why do that?

There's no sense in it. It's sitting right there. And it's

evidently sitting somewhere near the spot where it's held

up or you wouldn't be able to get it that easily, and so

you just run it as a concept and you bring it on up the

tone scale as a concept. And it's a very simple proposition.



Run a hand, then run two hands, then run the arms, run the

legs, run the center of the body, run the whole body if you

can. But run it in these various concepts. And each time

you get a concept, you'll get that feeling. Make the person

describe what the feeling is in words, and then get that

feeling and then run that feeling with that part of his

body. And then you'll find out that he comes up the scale

and he's got another feeling on the same area, and then

another one, and another one, and another one, and you're

running him on up the tone scale with that body.



Well, you see, down here on the tone scale is effect, at

0.0; that's complete effect. And up here at 40.0 is cause.

So you can't ask a preclear to be cause - just suddenly say

"All right, be cause" - if he feels all subdivided and parts

of him are dragging back and other parts of him are low

down the scale and this and that and he's not in the least

bit integrated. Here he is, he's all over the tone scale,

various split-ups and so forth; he's just all over the tone

scale with these parts of his body. Well, let's even him up

and let's bring him all up the tone scale, and then you

will find that it is possible for him to be cause on the

first dynamic. That is the essence of the technique.



Now, you'll find out that he'll yawn; you'll find out all

other sorts of things. And all of a sudden, some preclear

you haven't got much on the overt or dependency line on,

he'll run one of these feelings and he'll all of a sudden

start telling you. Because if he's got one of these down

feelings, it's on a dependency or overt-act reason. And he

starts running one of these feelings and all of a sudden a

picture shows up - a facsimile, a memory shows up. Well,

he'll maybe want to run this whole memory out.



Well, if it's a physical-pain engram that happened to him,

it is not even vaguely important. It means that there is a

time when he was too dependent or a time when he was too 

overt. So you get the physical-pain engram, you find out 

why it is hung up in a maybe. You knew that he tried to use 

it one time or another, and you knew that that's the reason 

why he is so mad at Uncle George; Uncle George did this 

to him and so forth.



So, every once in a while, as you're running this

technique, you'll get - a section of life will show up.

Well, don't worry too much about running that section of

life; just blow it on an overt or a dependency line, that's

all.



Now, you run the body one way, the other way, and so forth.

And you're running it with this in view: because you think

you are the body, you think you can be aberrated. Well, you

can't be. I would like to see somebody catch the central

point of emanation, put it in a box and do something to it

to make it aberrated. The centralness of you, the core of

you, the you that is you, is absolutely incapable of being

aberrated. Also, it is cause, even though its power may not

seem to be very great to you. It is cause; it is never

anywhere but way up here, never anywhere but way up there.



Now, that's something you've got to remember in running

this technique. You get a somatic - it's some sort of some

weird cross-computation because of these various circuits

and other things and so on. You wouldn't give yourself a

somatic, so there's some kind of a lineup here that's

wrong. And it's merely wrong because there's an overt act

or a dependency which is crossed up. And there are two

motions which are crossed - two motions. And you just can't

resolve those, so you as you are sort of standing back

looking at this computation. You say, "What am I going to

do about it? It just goes on and on. What can I do about

this computation that keeps running?" What it is, is an

overt act and an act done to the preclear, or something

like that.



But "you" isn't involved in that or aberrated by it. It

merely is, you are unable to fight your way through this

computation. But you even got the sense, all the time that

you've got that computation, of trying to fight your way

through it and clean it up and clear it out and get it off

the road. You know that.



So, what you're doing now is trying to run out and get

upscale to the level of cause every part of the body - which

cleans up the first dynamic. It may take you quite a little

while to do it, and it may take you a very short time to do

it. The point is that when it's done, you are a unity with

you, and you should be completely unaware of the body.



You're not trying to achieve awareness of this body; you're

trying to achieve complete unawareness. You're trying to

achieve it to the point where you are willing to use this

body of yours for anything. You can drive this body as no

slave driver ever drove a slave. When you are capable of

doing that, you are all right on the first dynamic. When

you can work for thirty-six hours at a stretch and all of a

sudden the body is just going like this, and you say "Come

on, let's go," the body says "All right, we'll go."

Because, you see, you have the particularly beautiful

virtue of never getting tired. But your body does.



Now, if you are sufficiently cause, your body won't even

get tired. And furthermore, all these endless incidents ... 

It's very interesting. And an auditor should know what

they are, and he should know where they exist, and he

should know what entities are, and he should know how they

act and what they affect and where they are and this

thought-injection mechanism that's being used and all that

sort of thing. But Technique 80 bypasses them.



Sure you've got an implant over here - you got an implant

over here and it gives you rheumatism. That's fine. The you

that's you wouldn't keep it unless there was a big maybe

riding there. Well, what is the overt act or the dependency

that made that maybe?



In other words, you're sort of tricked into paying

attention to a maybe, and only then can you have a pain.

Because it makes you abandon that part of your body and say

"Maybe it doesn't belong to me. Well, it hurts, doesn't it?

Well, it couldn't possibly belong to me. No, I wouldn't

hurt myself. This is silly. So it can't belong to me."



Your ability to take it over, then, is your ability to

process the various parts of the body. You ask yourself

sometime, "How do I feel?" Ask yourself right now, "How do

I feel?"



Well, for Technique 80 that's the feeling you run first. 

Simple, isn't it?



You get this technique? It's simplicity itself. You just

ask how the fellow feels or how this feels or what's the

concept of this - any part of the body - what's the concept

of it or what's its feeling, something of the sort, and

you'll get an answer. And you run that, and after you've

run that, you'll find it's a little higher in tone, so you

run that and you'll find it's a little higher in tone, so

you run that. And all you're doing is establishing ARC,

ARC, ARC, all in a package with that part of the body, and

it goes right on up tone scale.



And when you get it up to the top of the tone scale, you'll

find, oddly enough, if you go on to the right foot, having

done the left foot, and you'll come back to the right foot

the next day, and I'll be a son of a gun if it hasn't

bogged in too. It says, "Huh." And you say, "Well, I've got

to do it all over again." What you're doing is running

through successive waves of not-beingness, and you can

count on running through many successive waves of

not-beingness on every dynamic. But it's rather rapid when

it comes down to a final showdown; it's rapid simply

because you're not going to waste a lot of time running

thought, emotion, effort, thought, emotion, effort.



When you find an effort, a facsimile, that is hung up, that

is offering itself to be run, just by asking the body for

its feeling in the area where that exists, you're putting

the fellow right straight on to the line where he'll tell

you about the overt act. And if you're running him with an

E-Meter he says, "Well, I've got an awful pain now in my

epislumpiglos."



And you say, "Well, that's fine. Who'd you kick?"



He says, "Nobody. Well, of course, my grandmother, but ...

You say, "That's fine. All right, let's go on to the next

incident." And very often it'll blow just that fast.



This is how you kick things out of restimulation and a

technique which kicks them out, not a technique which runs

them; it's a different thing, you see? And just by asking

the body how it feels, how it feels - "How does it feel about

this?"



Now, you want to take the Chart of Attitudes, and you know

all those columns on the Chart of Attitudes. Here's "I am"

and "I am not." And over here, "be" and here's "be not"

(that isn't what it says; it's the same thing). You've got

various parts of the body hung up in various places on this

Chart of Attitudes. Because this is what you're doing:

You're processing by attitudes and you're processing parts

of the body by attitudes.



So you say, "All right, let's see ... um ... Are my feet?"

Feet sort of say "No." "Well, all right. Let's have this

feeling. What's the feeling of 'not being' as far as the

feet are concerned?" It's very startling, but very often

there'll be some terrific sympathy wave turn up, or the

most unlooked for things will suddenly show into view when

you start a communication line.



But what do we know about ARC? In order to get into ARC

with an individual, you have to be able to approximate his

ARC to some degree, unless you're being cause and just

taking him over completely. So this is a method of

stringing the line on the existing ARC and then raising it

up, because this point of beingness that is you is way up 

here at the top.



But unfortunately, it doesn't quite have the horsepower at

the beginning to just say - whooo! Well, maybe some of them

can just suddenly say, "Wham! Well, I am. That's all.

Bang!" And you go off like a rocket from there. Could be,

could be. I've never put any postulate in otherwise, even

though it isn't true. Anyway...



So, here's your scale of beingness and not-beingness. And

you'll find out very often that your preclear is going to

be at many parts of that Chart of Attitudes with many parts

of himself. Quite interesting. When you get the first

dynamic processed on this, you'll find out that the body

will work for you. It's a very interesting question on

Technique 80, though, to ask the feet "Why won't you work

for me? What are you afraid will happen?" You're liable to

get the feeling "Work, that's what; that would be bad."

Just run that feeling of "not desiring to work" or

"tiredness" and so on. So that is your first finish-off

on  the first dynamic. That is dynamic one - to parts of the

body, parts of the body, parts of the body.



This isn't the old Effort Processing technique, by the way.

Let's not get too confused in them. There we merely felt on

"Feel alive in the foot." "How did your left foot feel

about it? How did your right foot feel about it? How did

your right hand feel about it? How did your left hand feel

about it?" and so on. By distracting the person's

attention, we got the somatic in on him, and we got the

somatic through and we got the somatic run out. This

technique does not do that. This technique runs by

concepts. And by getting those concepts, when these

somatics show up, if the feeling just won't run out - as it

usually will - you know, a somatic starts to turn on, he's

done an overt act. Now find that overt act and clip it out,

and it will usually just come out as a lock. Because if

he's holding on to the overt act as an overt act, then

there is another overt act that makes him hold on to this

one, you see? You just find them and you find the right

lock, and all of a sudden the puzzle just falls apart -

bang! - and you don't run the incident. But you get these

most clearly by running these concepts. You can run the

whole body up to the top of the tone scale.



Then you take the second dynamic. And how do you run a

second dynamic? Well, you run it with kids, you run it with

future, you run it with any way, shape or form that is

pertinent to the second dynamic, that's all.



You could consider this, you know, on sort of a basis of

going out on a crusade to clear the whole world. You say,

"Well, now I'm going to clear me, and now I'm going to

clear this one and that one, and so on."



But your first step is like this: You're clearing these 

various dynamics here - clearing these various dynamics 

with relationship to you. Now get that as the proviso: 

You're clearing dynamics one to eight in relationship 

to you. You clear from two on in relationship to you 

and your body. That's a difference.



Now, you could consider this: that after you got the first

one cleared up, then you were going to go into the second

one, then you were going to go into the third one, then you

were going to go into the fourth one, and you're going to

clear them all up. Well, maybe somebody can do it that way,

but right now the easiest way to do it is just to clear you

with regard to that.



It may surprise you that this business of requiring photons

for sight is one of the most interesting of aberrations.

You see, you put out a radar sight-wave beam and you see on

that beam. And the implant is so strong that when you close

your eyes, you say, "Well, that's because the photons

aren't coming in and I can't see. Somebody turned the lights 

off, so I can't see." Nonsense.



Have you ever - any of you, ever been in processing and

suddenly found yourself lying there on the couch with your

eyes closed looking at the room? If you did, you probably

promptly stopped. And you said, "No, no. Got my - have my

eyes open. I mean, I'm supposed to do that." The fact is

that that's the way you see: You put out a beam and get it

back. Bats hear that way, and so on.



But all of your attention units that have anything to do

with seeing, you see, are parked right in back of the optic

nerve; they're fixed right there. So, they're supposed to

sit there and when something comes over the optic nerve

line, they're supposed to see. Oh, it's cute, very cute.

I'd like to get my hands on the guy that did this one the

first time.



Anyway, if you don't believe that, by the way, anybody here

want a horrible headache? Well, all you have to do is just

run the bunched-up feeling of attention units back of your

optic nerve - just run that bunched-up feeling and you're off

to the races. But if you do run it, run it out, because

very often when people run that, they go blind and things

like that.



Now, blindness: Blindness is just getting these two groups

of attention units off to the side so they can't see

through the optic nerve; that's hysterical blindness.

Nothing much to it. If you're going to resolve a case of

blindness, just get them to run the attention units which

should be standing behind the optic nerve, and then find

what they did about seeing.



By the way, blind men usually have burned somebody down

with sight, or think they have. Fascinating. And they'll

never suspect this one, and you ask them about this, it

will show up on the E-Meter and you start to run it, boy,

do they protest. But if you run it their sight should turn

on.



Now, your Technique 80, then, concerns itself with the

parts of the body and the dynamics as they influence you

all along the line, with attention to the overt act and the

dependency situation. And you just run, run, run, and then

out in the environment and so forth. And the way you know

that a person has come up the line a little bit on

Technique 80 is a very, very interesting way. It's when he

stops seeing by photons, and realizes that he is feeling by

something else besides photons.



Now, some of you, by the way, can do this right now; you

just don't realize you can do this. You can look at

something and feel it.



You look at this board, and you get the board. I mean, it's

just as though you came up in front of this board. You get

the board. Well, don't think for a moment that's because

photons are bouncing off this and hitting you; that's

because you're throwing out a feeling beam that hits the

thing and bounces back. You're actually over here at the

board, going mm-mm!



One preclear looked at a milk bottle - you know, milk

bottles are covered with wax and they're cold and so

forth - and he was running on some of this. And he looked 

at this milk bottle and ... He had inadvertently looked at 

it hard enough so - to sort of push his face up against it. 

And it's cold and it's waxy and it's greasy and he didn't

like it, not worth a nickel.



Did you ever look at some very, very rough piece of lumber

or something like that and say "Oh, that's bad"? You don't

like that rough piece of lumber - splintery. You might say

it's "Well, it's because I might get splinters in." No,

it's not; it's because it doesn't feel good. Now, why is it

that a little kid likes his dolls when he's very young and

later on doesn't? It's because his beingness is driven out

of those dolls. He looks at the doll, actually, and he puts

himself in the doll and he feels "doll." And that's what a

doll is to him. And so therefore his environment, his doll,

the floor, the ceiling, the kitchen table - all these things 

are live entities. Why are they live entities? He looks at 

them and he invests them with himself.



The whole world is a very bright world, he's got it all

invested completely, and the days are beautiful and bright

and so forth. Why are they? It's because he makes them that

way. And after a while he's done something damaging to the

day, so he thinks it's damaged after that, so he doesn't

invest it anymore. And that's simple, isn't it?



Now, all of the dynamics will operate this way. You've got

a feelingness out into the environment. There's an actual

drawback on these peripheries as a person goes on getting

older and older and older, and he draws back, back, back,

back, back, back, back, until finally he exists as this

little spark. And he's drawn back on dependency and on

overt act. He's done overt acts or almost done them, and

thought, emotion and effort, overt or dependent, and he's

just done these things, done these things, done these

things. Finally here he is, sitting way back here, till he

doesn't even invest his own body.



Do you know that many people, you could take their hand,

the back of their hand, or something like that, you could

actually touch it and it would feel dead to them? It

doesn't feel alive at all. That many people have areas of

anesthesia on their bodies? A doctor is always fascinated

with this. Doctors will find these. They get the patient

there in bed, you know, and the doctor gets a nice needle:

"Don't feel it, do you?"



"No."



"Oh, good." "Anesthezed area, nurse. Put it down, yeah.

Hm-hm." And you turn over, you know, and blood all over

the bed, but it's all right!



(continued in part 12 of 13)