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Subject: FZ BIBLE 7/11 MORE 3RD ACC TAPES (1954)

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FREEZONE BIBLE ASSOCIATION TECH POST



FZ BIBLE 7/11 MORE 3RD ACC TAPES (1954)



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



Here are another 11 of the 3rd ACC (Advanced Clinical Course)

lectures of early 1954.



These are based on existing freezone transcripts.  We had 2 of

the reels (3ACC-04 and 3ACC-63) which we used for a second proof 

to ensure the accuracy.  We did not have reels for the remaining 9 

(they must exist in the freezone somewhere because they were 

transcribed).  There are some problems with the transcripts

for 3ACC-23 and 3ACC-41, as noted in those files and if anyone

does have these tapes, please verify these transcripts.



In all cases, we also consulted Alphia Hart's notes on the

3RD ACC which were taken during the lectures and any descrepancies

or missing sections have been marked.



3rd ACC lectures 24, 25, 32, 35, 42, and 66 were posted

earlier this year as "FZ BIBLE 0/6 SOME 3RD ACC TAPES (1954)"



3rd ACC Lectures 6A, 6B, 8, and 44 were posted last year

and reposted earlier this year.



We are sorry to be issuing this ACC in bits and pieces but

NONE of these lectures have been available from the Cof$

for many years and we are finding them a few at a time amoung

old timers in the freezone.





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



CONTENTS:



1.  3ACC-04 BOREDOM, PACE OF LIVING, TRUTH

2.  3ACC-07 PROCESSING DEMO: RANDOMITY PLUS AUTOMATICITY

3.  3ACC-23 LABELS:  BEINGNESS AND JUSTICE, CONT.

4.  3ACC-37 LIVINGNESS PROCESSING SERIES (DYINGNESS)

5.  3ACC-40 GOALS OF 8-O (OT) ABILITIES

6.  3ACC-41 BASIC DATA ON 8-O (OT)

7.  3ACC-43 O.T., INVERSION: COURAGE AND MOBILITY

8.  3ACC-57 GROUP PROCESSING ON CERTAINTY, 8 DYNAMICS

9.  3ACC-59 GROUP PROCESSING, AUTOMATICITIES

10. 3ACC-63 GROUP PROCESSING ON CLASS - BEING MEST

11. 3ACC-67 GROUP PROCESSING ON CLASS:  RESIST EFFECT



Jan to early Feb 1954.



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



STATEMENT OF PURPOSE 



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.



They think that all freezoner's are "squirrels" who should be

stamped out as heritics.  By their standards, all Christians, 

Moslems, Mormons, and even non-Hassidic Jews would be considered

to be squirrels of the Jewish Religion.



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 even though the Christians are not good and obedient Jews,

the rules of religious freedom allow them 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



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

 

3ACC-43 O.T., INVERSION: COURAGE AND MOBILITY



[An existing freezone transcript from old reels.  Checked against 

Alphi Hart's notes.  Need reel for proper proofing.]





O.T., INVERSION: COURAGE AND MOBILITY - 1

5401C27, 3ACC-43





.. is January the twenty-seventh, 1954.  This morning, I'm going

to give you a process which you will have to run on an operating

thetan.  It just has to be run, it's very much a part of 8-0.



Every operating thetan who operates without knowingness goes back

down tone scale with great rapidity.  Quite incidentally, quite

incidentally this process will change the personality of a homo

sapiens, quite markedly for the better.  And it quite

incidentally will break up the blackness in a case, and quite

incidentally will spring these resistive fives.  That's almost

unimportant, there are too many things that'll spring a resistive

five if you go to work on it.  We've too long been validating how

tough it was to exteriorize.



Now, when you start validating how tough it is to exteriorize,

why, you will see in just a moment why the resistive five once

labeled then doesn't easily exteriorize.  See that?  He finds out

he can't exteriorize so he doesn't exteriorize.



If you weren't talking to him much about exteriorization he would

not be very concerned about it.  On the other hand, if you were

to describe to a resistive five how horrible it would be for him

to be outside of his head, he would probably exteriorize.  That's

one for your clinical practice.  You go around worrying about

this fellow, hard enough about how horrible it would be if he

were outside of his head, and he'll spring.  Of course it won't

do him any good because you haven't removed the basic mechanism

which made him spring.



Now this mechanism also is the reason why inversion takes place,

and is also the reason we have a, an extremely sporadic technique

in, and why it works, in negative exteriorization.  You know,

don't be, or try not to be three feet back of your head.  An

awful lot of people immediately are three feet back of their

head.  See, they're obeying a reverse command.



We'll first speak of this in the framework of a resistive five,

and we find out that they have not observed that this situation

is taking place, that when they try to put something out in front

of them it appears inside their head, particularly if they try to

put a no-something out in front of them, then the positive thing

will appear inside their head.  Do you see that?  The test

technique on this which is a very good technique in itself, just

run as itself because it is right close to definitions, the

definition, the MEST universe is a game consisting of barriers.

We say to an individual, "Now give me a couple of barriers that,

or give me a barrier that you're absolutely certain isn't in

front of your face."  It's a very good technique, by the way.

"Give me a barrier that you're absolutely certain isn't under

you."  And this reversal shows up, on those cases which you are

finding difficult.



They say, "Well, I'm absolutely certain Earth is under me, woops!

That's funny," they've got no Earth, if they're running this with

closed eyes.  They have a nothingness of Earth under them.  Real

peculiar, huh?



Well, you wouldn't ordinarily ask them to look in the opposite

direction, but they would find that it was all solid above their

head at that moment, which gives them the idea they're backwards

and upside down.  "Alright, now give me a barrier you're

absolutely sure is not in front of your face."  The fellow says,

"Well," he says, "there's no pea soup in front of my face.  No,

no, no."  Now he might not notice this.  Quite important.  He

probably doesn't look, what's mainly wrong with him, too much

looking.  And as he said "no pea soup out in front of his face,"

if he were to look right quick at the darkness which were inside

his head, he would probably find it had turned green.  No pea

soup means pea soup inside of his head.



"There are no feathers, there is not a wall of feathers behind

me."  And at the moment he declared this, if he looked inside his

head he'd find out the inside of his head was, it's blackness and

so forth, had converted probably into feathers inside his head.

This is fairly routine manifestation you find in a case, but

because you as an auditor don't look inside his head you wouldn't

see that this was taking place, and he's never going to see it

unless you call his attention to it.  See, you say now, "Alright,

now give me something that's not in front of your face."  He

says, "There is no pea soup in front of my face, woops!  I sort

of have a feeling like there might be.  I'm uncertain about

that."  And you'll listen to this chatter about his uncertainty,

and try to find something more certain rather than find out what

did happen.  So you say, "Alright, now you got that?  There's no

pea soup in front of your head?"  The fellow says, "Yeah, but,"

and so on.  You say, "Well look inside your head and look around

that blackness."



Now, on the cases that are inverted into blackness it is quite

common, this is not always the case, but it's quite common that

the blackness would have turned green.  It would have turned into

pea soup.  You see?  You see what you've got there is somebody

who has been hammered and pounded in this fashion, "Put your

attention on yourself," people have said to him.  He said, "Well,

I don't know.  I," this fellow was a man let's say, and he says,

"I don't know if men are very much good."  He's had somebody

around him who was a, really a pretty ravey psycho, somebody

that's way down the line, and this person's immediate response to

any sort of a generalized statement would probably be, "Well, I

don't know about other men, but about you, why don't you look at

yourself when you criticize others?  You're doing these very same

things that you're criticizing about the person."  You know?  In

other words, put your attention on yourself, which of course

collapses his attention lines.  And every time he tries to put an

attention line exterior, why, somebody fixes it up so that it

goes interior.  See?  Reversal of attention.



Well, you can just have the fellow start working this as an

automaticity, that there's no pea soup in front of his face, and

then put pea soup inside his head.  And there's no feathers above

his head, and put feathers inside his head.  And there's no

feather, no nothing that's under him, and put nothingness inside

his head.  And he would just take this over as an automaticity.

Now that's one way of running this, and a very effective way,

because you're knocking out a very heavy battery of automatic

machinery, which reverses the direction of his intention and

attention.  His intention is to go outside of his head, so he

goes fixedly in his head.  If there's no pea soup outside we not

only get the "no" reversing to a plus pea soup, but we don't get

it outside, we get it inside his head.  In other words, we've got

a double reversal at work here.  If you didn't notice this double

reversal, why, you wouldn't get this.



I'll just give you a little example of this.  Who's got a lot of

blackness inside his head?  You got some blackness there John?

Alright, why don't you get some no-molasses out in front of you.

The idea that there's no wall of molasses in front of you.  Look

around inside your head when you do that.  Manifestation hold

good on you?  (Doesn't seem to.)  Doesn't seem to, fine.  This is

quite routine, however, and gives you an idea.  You probably have

been audited up enough so you're not on a double reversal

anymore.  You say, see the fellow says, "There's no-something out

there," then there's the question that there probably is

something out there.  And instead of out there it's in here.

See, when he says it's out there it gets to be in here.  Now

that's a double reversal.  No turns to yes, and outside turns to

inside.  Now those are really, if you work around with it the

mechanics that you're working with, with people who don't

exteriorize easily, you see?  They would exteriorize if they

could make their postulate, "I am now exteriorized," hold good.

But they can't make that postulate hold good so, because they're

on at least one of these reversals.  They say, "I'm now outside,"

and this means of course that they're inside.



This runs on all sorts of postulates.  "Everything I say, I'm

wrong."  All kinds of, "It doesn't matter much what I do, I'll,

it's probably wrong in the long run," and various things like

this.  They're upside down and reversed things.  But that is not

what we are talking about, and is not the important thing.  I'm

just going over inversion a little bit there.  These are not the

important things.



The important thing is fixation of attention.  And if you cannot

correct a thetan's obsessive attention fixation, he'll get

himself into more trouble than you can count.  You must put an

operating thetan, to get a man into an operating thetan category,

it's really all other things aside, it's necessary that he be

able to fix, he be able to fix and unfix his attention at will.

Other things exterior to him must not fix his attention, beyond

his control.  He must be able to fix and unfix his attention at

will.



Now that's only half of it.  The other half is his concept of his

own power depends on whether or not he can fix and unfix the

attention of other livingnesses around him at will.  You see,

there's two sides to it.



So, that would be a very, very powerful, powerful individual.

One who, one who didn't have any compulsion to fix his attention

or unfix his attention beyond his own ability to regulate, and

one who could fix and unfix attention of other livingnesses at

will, that would be a very powerful fellow.  Do you see that?



Actually it's simply an index of what his power would be in

regulating the activity of other livingnesses.  It wouldn't

necessarily be an index of how well he could compose MEST, or fix

it in place, or endow it or something of the sort, but these two

things go hand in groove.  If an individual can do this it

generally follows that he can also fix livingness into MEST

itself.  In other words, he can endow with life.



Well, as we, as we look over all cases we find out that this, to

some degree or other, is in error about any one of these cases.

Now let's take this resistive five and we find out that he has

his attention on blackness.  Now this is very peculiar, isn't it?

He can't fix, unfix his attention.  See?  I mean, if you just

wanted to describe his case you say, "Well, he can't unfix his

attention, that's the trouble with him.  He's looking at

blackness."  Well I assure you, the whole track and the whole

universe isn't black.  And if the individual could unfix his

attention, why, he would be able to see the walls and see the

rest of the universe.  It's perfectly elementary.  So, what's

wrong with this case?  He is merely an extreme case of unable to

unfix attention.



The reason why is, is every time he tries to unfix his attention

he fixes it, which is, you've got your reversal at work.  When he

tries to unfix his attention he fixes it.  When he tries to fix

his attention he unfixes it.  "Now I've got to remember this," he

will say.  And he's got to fix his attention on this and, "What

the hell was it I was trying to remember?" is his next remark.

That's a reversal.



Now how'd he get that way?  Well, you wouldn't quite suspect the

ease with which one gets into that one.  The great ease, and

that's why I'm trying to fix your attention on this subject with

regard to the operating thetan.  Let's not let the operating

thetan get into this groove.  And if the thetan has gotten into

this groove to the point where he is a resistive five and cannot

exteriorize at will, then let's run this so as to materially

reduce its effectiveness upon his case.  And the answer to that,

I mentioned the other day, is courage.  That's how he got there,

this thing called courage.  Nobility processing turned this up a

long time ago.  But the thing called courage is on the other side

of a bridge called pain, from a place called cowardice.  And

cowardice is simply this, when you should stay you run.  See?

Reversal.  When you should run, you stay.  You see that?  The

bridge called pain.



So we get various inverted values in livingness, all because of

what?  Because of this thing called courage.  Now those people

who have been in space opera have been implanted countless times

to the effect that they must be courageous.  The little boy

growing up in this society is continually reminded that he must

be courageous.  The doctor under training at the hospital,

looking into the stiff vat, you know, where the bodies float

around and he's supposed to drag them out and cut them up to find

out what they're made of, study dead tissue to find out what

living tissue does, he is continually reminded that he must be

courageous.  He's got to have his nerve with him.  A soldier in

battle with bombs exploding all about is always being reminded by

his top sergeant and and the subalterns that he must be

courageous.



What is courage?  Why, it's facing up to a resistance, of course.

It's a swindle.  But of course it's the first ingredient of a

game.  We are taught, we see on every hand that a man without

courage must not be respected, and yet the greatest respected

people we know are those who are totally serene.



A person who is totally serene doesn't have any courage.  He

isn't even vaguely worried about courage.  It doesn't concern

him.  The coward worries continually throughout his entire life

time about courage.  This is the one thing that he must worry

about.  And those who are very often counted as brave men have

spent their lives worrying about their courage.  It is something

we worry about, in other words, whether brave or cowardly.



They go into battle like lions, and by the time they have been

hit hard enough and often enough, and if they don't get killed on

the field of battle or somebody drags them into the surgeon's

tent, and sooner or later down the line some place they will have

slid across that bridge.  Well, it's the turning point in a man's

life, when he slides across that bridge.  Afterwards he doesn't

feel like he amounts to much.  And as far as a woman is

concerned, she is not to that degree victimized by the society,

and therefore has a little bit longevity than men.  But courage

is desirable in a woman, and there are various things that she

has to face up to.



Her body structure however is a little more inverted than a man's

already, and so people don't worry too much about getting her to

face up to things.  They're not trying to stop her communication,

in other words.



Well, you can change the personality of any homo sapiens simply

by having him manufacture this thing called courage.  You get it

high enough on the scale, and you keep putting it in.  Where?

Somewhere in the vicinity of his body.  How many hours does it

take?  I don't know, twenty, thirty, lots of it, because it'll up

and run out an awful lot of things that are standing suspended in

his vicinity, and it'll run to a point where he finally; it'll

run to a point where he finally has this postulate turn up:  Must

fix attention upon the horrible.  And you'll run that until you,

you see that one turn up.  And that fixed attention upon the

horrible is probably keeping a black ridge in front of him as a

thetan, and he can't get away from it.



Now how do you remedy that?  You remedy that again by increasing

his havingness.  You don't run this out, because it won't run

out.  It will however run in and disappear.  You just have him

put this postulate, and the thing upon which his attention is

fixed, into many, many things on the overt act/motivator basis.

That is to say, have him put a, somebody looking at the black

ridge in his, pointed toward the black ridge on his side, and

then put him with him facing, have him put with him facing the

black ridge, with the black ridge away from him.  You understand

that?



Well, we got a black ridge and we got a guy.  Alright, now let's

set it up in such a way as the fellow is nearer than the black,

the guy, you see?  Now I mean, we're talking about mock-up here.

The individual is nearer the black ridge, well that's the, that's

the the motivator basis.  You know, there's a black ridge making

this person fix his attention.  Now we turn around the other way,

and we have the black ridge closest to the preclear, and somebody

looking at the black ridge, fix attention upon the horrible.

That's I mean, that's just geometric arrangement, I can't draw

you a picture.  (You need a black board.)  No we don't.  These

tapes are not decipherable when worked against a black board.  In

addition to that, pictures aren't really necessary beyond this

point, you should be able to get that picture.



"Now put up some black ridge making you fix your attention upon

it.  Now have you putting up a black ridge so that somebody

else's attention'll be fixed upon it."  Now let's get some of the

horrible things the preclear knows, and so forth.  Well as we run

this postulate back and forth, back and forth, back and forth,

back and forth, back and forth, we certainly better remember that

we're adding to his havingness.  We're not trying to run it out,

we're trying to run it in.  So let's put up a lot of them, and

let's group them all together and let's make masses out of them.

And then let's go back to having him put quantities of serene,

even contemptuous kind of courage around him.  Lots of it.

You'll find out the bank is greedy for it.



It's a rather pathetic thing, when you begin to think about it.

It is probably one of the most, was at one time before the

society went to hell, one of the most valued emotions, courage.

And is certainly the most dangerous, tricky emotion for an

individual to assume.  Too bad.  But the point is that having to

face up to the horrible is the keynote of every one of these

cases that keeps coming around and telling you how horrible

things are.  And I call your attention to 16-G where it says,

"It's so bad over there."  Just go over into that, it's bad over

there.  That mechanism is "fix your attention upon the horrible."



Now sooner or later on the track and individual has come up into

something that was beautiful that has turned out to be horrible,

or it was beautiful and horrible at once, and this is hung up on

the track.  This can be true of night, night can at once be

beautiful and horrible.  And he will have that person in

suspense.  Let's say this girl, she marries a very, very

beautiful man.  You know, I mean he's aesthetically very, very

good looking, who is just plain rotten all the way through, you

know, horrible.  And boy, this poor girl will have that fellow

walking right around in the room with her all her waking hours,

and racking up her nightmares.  Person is suspended there, you

see, because fix your attention on the beautiful and fix your

attention upon the horrible.



Now what she wants to do is fix her attention upon the beautiful,

and every time she does this person who was painful to her

operates as the bridge to throw her over into fixing her

attention upon the horrible.  So we have what we might call the

bridge personality on the case, who may not be in this life time,

but it'll be in some life time.  It's those things which were

supposed to be beautiful but were horrible then which are in

suspense.



Now the desire to fix one's attention upon the beautiful, the

desire to be the effect of beautiful things is, like courage,

another entrance into facing up to existence, and is the lighter,

higher level of this.  And when this has become obsessive, when

beauty is terribly commanding upon the individual, the individual

cannot free his attention.  Just to that degree he is

compulsively fixing his attention.  So we slide in on the

beautiful and we slide in on the horrible.  And courage and

appreciation of beauty are alike, when compulsive and obsessive,

the entrance points into the dwindling spiral.



Now it is so common and so wide spread for you to fix your

attention and have your attention fixed by the beautiful - fix

your attention upon the beautiful, have your attention fixed by

the beautiful - it's so, so common that you wouldn't think this,

of this as a compulsion.  And that's been a little sleeper, you

know?  I mean, it's, you know, everybody does it, and we're in

such total agreement upon it that it's just about as solid as a

wall.  And we don't suspect a wall of being anything.  But that

is the upper level of how you get a wall.  There's how you get

these persistent solidities.



Now you would suspect from that then that MEST itself was at once

beautiful and horrible.  And so it is.  There's something very

horrible about MEST.  There's also something very beautiful about

MEST.



Well, an individual who can't fix his attention self

determinedly, and unfix it, gets trapped in it.  Nobody's safe

from a theta trap, and nobody's safe from a body, and nobody's

safe from a head who cannot unfix his attention at will, who

cannot turn from a beautiful scene and throw it all away.  What?

So it's beautiful.  He should be in a situation where, when he

looks at something beautiful he should say, "Now I shall find

this beautiful.  Now I am gratified.  Fine."  And everybody runs

around trying to be an effect, compulsively and obsessively.  An

individual gets to a point finally where he is unable to

differentiate between the beautiful and the horrible.  And you

get sadism, all kinds of weird things.  You get the activities

and conduct of a lot of people, a very strange sort of a mixture.

And that in itself is the MEST universe.  There's something

beautiful and there's something horrible about MEST.



The entrance point into the horrible is courage.  The entrance

point into the beautiful is appreciation.  How do you handle

these?  You simply mock them up in tremendous quantity, as an

emotion around the preclear.  You will find, to a large degree,

that it will dissolve his bank, and very certainly if run for

five or ten hours on any case, will utterly alter his

personality, much for the better.  I don't care whether he's

interiorized or exteriorized, that will take place.









OT, INVERSION:  COURAGE AND MOBILITY - 2

5401C27, 3ACC-43





And this, and this is the second half of the January twenty-

seventh morning lecture.  Now how does this represent itself in

human behavior?  It is terribly interesting to an auditor to be

able, by some of the most casual statements of the people around

him, to immediately categorize their case level, simply by how

much they insist that he put his attention upon the horrible, and

incidentally how much they insist he put his attention upon the

beautiful.



People who go around insisting that you put your attention upon

the beautiful are in a better state, but not much better off than

people who go around insisting you put your attention upon the

horrible.  Now, people who go around insisting that you "put your

attention upon," then, is the common denominator of these two.

And if they've gotten to the extremity of putting your attention

on the horrible and putting your attention upon the beautiful,

that's an extremity.  You say the one who insists you put your

attention upon the beautiful probably has about the same sense of

reality as a squirrel.  Unreal.  This case is groping.  And the

one who says you must put your attention upon the horrible

probably couldn't be exteriorized short of a forty-five, unless

you're willing to put some time in on the case.  If you must put

your attention upon the horrible, "it's bad over there."



Now, the supplementary reading on this are those two paragraphs

regarding this in 16-G, Journal of Scientology.  "Bad over

there."  When we add this up to fixed attention and realize that

the emotion we're shooting for is courage, why, it makes good

sense as a process because it does change the personality of the

individual.  It does shift his personality.



Now, there is several little packages like this.  We won't bother

to go over them because most of them are not important.  But

there are several little packages like this.  There's nobility.

Nobility is resistance against degradation.  I'll give you an

example of that.  Put some nobility up above your head.  Put some

more up above your head.  And put some more above your head.  Put

some more above your head.  You notice what your nobility is

doing?  It's all these emotions sure, it's being noble in the

face of.



Some of these characters who are being compulsively noble

wouldn't stand a very close inspection on their private lives,

because they have to put this up all the time, so they must have

a terrific amount of degradation somewhere in their vicinity.

See, they've got to resist it.  Well, the next step is being a

tramp.  Now being a tramp you're; it's all very well for us to

deify in song and story, to coin a cliche, the great nobility of

the aristocracy of central Europe, southern Europe and northern

Europe, but having associated with these characters now and then,

I can tell you that their main, their main struggle is to

differentiate between themselves and the canaille, the great

unwashed, the thisa and the thata.  It is an emotion, which when

turned upon a person automatically classifies him as a degraded

person.  The best thing to do with somebody who has this kind of

emotion is just what they did with them, off with their heads.

Always will wind up.



It is not the prime principle of aristocracy then which brings

forth a decline of a nation.  The prime principle that there are

some brilliant or well blooded or well placed or well skilled

people, who themselves have a right to direct the affairs of the

nation, this is not a bad premise, you see.  That actually is the

way it kind of works out, if left by its own line, in a fairly

ideal state.  Plato's Republic and so forth give you examples of

that.  It's this other thing, this thing called nobility.  They

are there by a god given right, and their feet do not stink.  And

that means your feet do.  And because their feet don't, yours do.

And when their attitude is, "Well, my feet don't stink," as they

look across the multitude which they are working or governing,

they are immediately practicing an overt degradation of their

fellow man, and will themselves execute themselves by becoming

themselves more degraded than the cattle on which they are

preying.



And so you have the Roman aristocracy, with all their yap about

the unwashed, and about this and about that.  You have the Roman

aristocracy finally degrading in terms of virtue, using the Roman

word virtue and its meaning, to a point where I don't think the

dogs would have spit on them in the forum.  They became far more

debased than that which they were trying to debase, because we

have an overt act/motivator sequence going here.



You run across anybody who is trying to get anything done, he's

trying to get something done, he's not trying to categorize the

great difference between himself and the people he faces.  See

that?  He's not trying to categorize this.  That's a perfectly

safe operating frame of mind, I mean, he's getting something

done, so forth.  Where you find nothing getting done is where the

total fixation or nearly all of the fixation of the individual is

upon how his possessions, his riches, his position differentiate

him from those, and his main activity is in trying to impress

this fact upon his fellows.  And it's wonderful when you realize

it, but the guy is digging his own grave smear by smear.  Those

smears he is smearing are very ill placed.



Actually this happens, this happens in a life time with rather

great speed.  It's under a life time in its length of evolution.

Don't, you don't suspect that the fellow doesn't have a reason to

have to insist.  A fellow by the name of Shakespeare one time

said, "Me thinks the lady protests too much."  Well, me thinks

the nobility protest too much.



All of Europe has been made into chaos century by century over

this.  The, take The Thirty Years War, the Hundred Years War,

the, and so on.  This is the whole, the whole thing.  I mean, it

wasn't anybody trying to get anything done, it was somebody

trying to unsmear and outsmear somebody else, in a noble way, you

know?  Wonderful fellows.



Now, where you, where you run into this, you run into political

turmoil.  Where we find this, wherever a set of individuals has

set themselves up to be the thing, the social stuff and so on, we

find this, because they set themselves up from a need to

differentiate because they were afraid they were.  You see,

that's a different thing you know, than just, just being a good

guy, or being an able person, or being beautiful or something of

this sort, just being something.  This is being something against

something.  You get that single difference there.  So all these

emotions which categorize that, of being something against

something, bring a person down into the use of energy and MEST

flows, and a dependency upon the MEST universe.



The stock market crash in the United States as of 19- I think it

was 29, wasn't it?  I wasn't in the country at the time - was

itself an interesting manifestation, not of over production, but

of the final collapse of capitalism.  We don't have capitalism

anymore.  People don't even know what capitalism is in this

modern decade.  They don't know what a capitalism is, they go

around and they talk about a capitalist and so forth.  The

capitalist is a breed of cat.



Capitalism is a specific philosophy.  It would be an amazing

thing if somebody some time or another were actually to put out a

book which defined these various isms in their free state of

their philosophic definition, their practical activity, how they

were actually conducted, and their ideological propagation use.

You know, what is a capitalist, according to a communist?  Well,

there's a certain statement that can be made about this.  What is

a, what is capitalism in a philosophic sense?  Another statement

can be made about this.  What is actually capitalism in

operation?  And another statement could be made about this.  You

see, you've got three categories there.  If you did this with all

these isms, the darndest amount of political fog would clear up

and waft away.



People talk about communists, they don't know what a communist

is.  They don't know what a communist is dedicated to.  I swear,

probably, probably some large percentage of the communist party

itself, the card carrying boys, they don't know what a communist

is.  They don't know what they're supposed to do, or what it's

really dedicated to and so forth.  They're just going around

hoping that somebody will drop a crumb or a dog biscuit that they

can pick up.  And they're sort of there for the ride.  They

haven't any idea, of wither this goes, and that's the same way

with capitalism.  Capitalism is the process, of course, of

loaning money, which by accruing interest will support a person

in leisure.  That is capitalism, it's capital, investment of.  It

means that the money works and the individual doesn't work,

because the money's working.  That's, that's the most elementary

sort of a definition of capitalism.



There was a; very odd, that there was a tribe of Indians in the

United States, some say before the arrival of white men, but they

should re-classify that and say before the arrival of Pilgrims -

before 1602, or something on that order, 1608, whenever they

arrived - because that whole coast was in good communication with

Europe for many centuries.  Fishing boats from northern Europe

used to come over to the grand banks all the time.  As a matter

of fact, the fishermen called it America, and we read a big fog

about Columbus and all the rest of it.  I'm sure Columbus came

over, but Columbus never got to America.  But anyhow, this is all

very confused, but that's history.



And the Indians up there in Maine had a system of loaning capital

for interest.  And they charged an interest rate for loaning

capital.  They had that system even in operation then, but

probably it was inherited from Europe and got over by contagion.

It's quite a philosophy.  But you follow this philosophy out and

it says what?  It says there must be a bunch of people present

who have the ambition not to work.  Ooh!  Why, the common

denominator of psychosis and neurosis is an inability to work.

Oh, you mean a part of the society's going nuts?  Well that's

just about what happens.  And they run their cycle, and just like

psychotics will do, they die off.  They've got to loan money and

then live on the interest rate of the money.



Now this is about the tamest sort of a safe activity a fellow

could get into, he would suppose.  And then all of a sudden

crash, down goes the stock market or something of this sort.

Actually a whole class of people was wiped out at that stock

market crash.  It was a class that has never reappeared.  The

United States is still trying to adjust itself to it.



England wiped out its capitalism a long time ago.  But they've

been doing it with great thoroughness laterally by the simple

expedient of prohibiting income and outgo of funds.  A capitalist

is lost if you paralyze his dollar, because; or his pound,

because that's all that works for him.  The second you regulate

the dollar and the pound, capitalism goes by the boards.



Anyway, the government becomes the only capitalistic unit

involved.  And it proceeds to earn without working.  And

governments that earn without working, they go by the boards too.

Anything that earns without working goes by the boards, because

something is eschewing the use of effort.  And as soon as you

say, "Effort's no good and I'm not going to use it anymore," why,

you're done.



Well how do people get sideways so they don't use this effort

anymore?  The only reason I brought up capitalism, I don't care

about capitalism one way or the other.  I'd as soon shoot

capitalists as not.  I mean, I could leave them alone.  We have

the effort band then is sort of defiled the second that we bring

in these nobility against; you know, I mean an emotion where we

will be noble against the possible degradation which we might

suffer, if we permitted ourselves to be associated with or

connected with these people, which we're in total communication

with continually.  I mean, you're just not going to believe, you

just try to work that one out in terms of what communication is,

and duplication.  It just doesn't work out.



Alright; or another type of society, the military type of

society, whereby; the only reason I mention these two things

really, courage and nobility, they are the two guiding stars, you

might say, of a society in any time and period.  We have always

the military and the business man.  That, those two categories,

you see?  A social strata based upon control and ownership of

production facilities, and the other one is ability to use the

produce of a land because one is able to demonstrate more courage

in the face of danger.  And so we have, we have the military,

more courage in the face of danger, and the social, aristocratic,

capitalist, I don't care what you call it, strata, which is

demonstrating a nobility against the mob.  Now one way or the

other these two things will get snarled up.  And those two things

are both parasitic upon effort.



Neither one of these characters actually want to put out any real

effort.  So these emotions then to some degree or another are

blockers on the subject of effort.  The deification of courage,

that's the military.  The deification of "my feet don't stink" as

sort of an attitude is, well, any number of philosophies.  And

both of these, these units you might say, the capitalist unit;

the communist, by the way, is a military group, a military type

of group which desires to be parasitic upon the workers.  The

goal of both of these groups, the military, the communist, is to

eat without production.  In other words, that's to be parasitic.

That's what a germ does.  It becomes parasitic.  And I don't

think you will find that germs are in a very good state.  The

survival potential of a germ is terribly tenuous.  Now look at,

he overgages a little bit and knocks off his host.  He undergages

a little bit and gets knocked off himself.  Latterly there are

many diseases, for instance, which have disappeared from the

knowledge of men.  And there's some of these diseases have

actually disappeared, they're just not heard of anymore.



Well now, there's an example.  A disease disappears.  What's a

disease?  A disease is a parasitic something which feeds off a

host which produces.  And we have then a condition whereby a

production unit is terribly inhibited by somebody trying to feed

off of it without producing anything for it.  You see what the,

what man is arguing about when he argues about politics?  He's

objecting to production being accomplished, and then feasted off

of by non-producers.  And he's continually in a state whereby

he's trying to remedy this political situation.  He's trying to

prevent this.  And he's having a rough time doing it.  And he's

always falling prey to units and groups, cliques, cartels,

monopolies, regiments, which of course just say, "Well go on and

produce, and we'll bleed you white."



Now therefore, we're dealing then, with this business about

courage and nobility, we're dealing then with parts of parasitic

philosophy, which themselves divorce the individual from any real

desire to go into the band of effort.  This becomes very apparent

as you run this.  That's why the individual doesn't want to work,

and so forth.  There isn't any reason why work has to be arduous,

you know, you can produce things and you don't have to sweat over

it.  Well then both of these philosophies are put into the breach

to prevent people from producing, then they're used as preventers

against production.  Well an operating thetan produces.  If he

can't produce easily on an effort band, he's having a bad time of

it.  He has to be able to produce force particles, not just

deliver force particles that he gets some place else.  He has to

be able to produce a force particle.  And, if he can't produce

one and handle it, he can't operate.  And there is the soul of

his operation.



Well, if he's got computations about having to be courageous,

then he has computations about how force particles can be

dangerous to him, and so we immediately slide him out of the

effort band, and under the effort band, and make him the subject

of effort.  And he becomes the effect of effort.



Now we take nobility, and if we indoctrinate him into an enormous

belief that he has to hold himself loose from entities, demons,

bodies, all kinds of bad situations and so forth, we've got him

indoctrinated that he's better than this sort of thing, we have

immediately again divorced him out of the force band.  And his

ability to act depends upon his ability to produce and handle

force.  See that?



Well how do we, how do we get an individual into a situation

where he can't handle force?  We teach him he has to be

courageous, or we teach him that he's better than and has to be

noble.  Those are just two ways to go about it.  There are many

ways to go about it.



Now let me show you a very practical application of this sort of

thing.  You guys, ever since that nothingness was run on you the

other night, have been having a good time with the sniffles.

You've been having a real good time with the sniffles, haven't

you?  Coughing and snorting around.  Alright, now let's, let's

hit this just a little bit practically here, on the subject of

courage.



Now put courage, mock-up some courage, now don't the rest of you

do this.  Just the people who have the sniffles please.  The rest

of you put your anchor points on the back corner of the room and

don't think, or something, or just watch the observation.  But

let's not, let's not do this.  I don't want the whole class down

with colds.  And put courage in the face of respiratory ills.

Now mock it up, mock-up;  (...)  um-hm.  Now mock-up masses of

it, masses of courage, just the emotion.  Put it up there again,

put it up again.  Don't pay any attention to it after you've put

it up, just let it go.  Let it drift into the bank, or do

anything it wants to.  Keep putting it up there, courage in the

face of respiratory ills.  Now the rest of you can put up courage

in the face of coughing preclears.



Put it up there, masses of it.  And again, and again, and again,

lots of it.  What's turning up?  (...)  All he is a ... asthma.

Courage in the face of respiratory ills.  Let's put them up

there.  Asthma itself is courage in the face of not

breathingness.  Courage in the face of death will come down to

asthma any day of the week.  See how this is going?  Do you feel

better?  (I feel angry.)  Hm?  (I feel angry.)  Feel angry?  Well

let's not worry about the anger, put up courage in the face of

respiratory ills.  You'll find this will inevitably drift into

lower emotional bands.  You have to continue to remind the

preclear to put up courage.



It's just as though the whole bank was held together on courage,

by this emotion alone, and by running this emotion alone the

whole bank comes to pieces.  Or, by running nobility.  You'll

find it's just sort of, the particles are like admiration

particles.  This is another manifestation not unlike admiration.

It's a solvent.  And one, when he's unable to produce this

solvent, can't resolve effort.  See it has, it has way up at the

top a very practical use.  Simply wipes out somebody else's

illness, then we begin to categorize it as courage against, and

that is immediately down one step.



These things are all slight corruptions of the emotion called

serenity.  As you run this, and as you run this on a preclear,

he'll keep tapping every once in a while, serenity.  Well if he

can put up serenity up there it'll drift down into the rest of

it.  The key emotion of course is serenity.  But makes sure he's

putting serenity up there, not "being relaxed."



One of the ways to get him to understand serenity is have him put

courage and nobility up in masses for a long time, and all of a

sudden serenity'll show up, and he'll recognize it.



OK?  Find the feet under your floor.  Alright, now you see how

this is run?  Any question about how this is run?  (You keep

doing that and...)  Yeah, you just keep doing that.  How long do

you keep doing that is the other one?  Well, you could keep doing

this on a preclear probably for a couple of hundred hours.  And

if you do it on a preclear for five hours, you'll change his

personality.



Now very often you'll find a preclear terrified of something.

And that terror will vanish when you run courage in the face of

it.  A fellow's terrified of dental operations, you just have him

put up courage, courage against various dental instruments, and

it'll disappear.  It's a solvent.  (Do you just keep mocking it

up as different things from that series against...)  Um-hm.  You

don't have to be specific.  And it's better not to be specific at

all.  (Very good.  That's what I wanted to know.  ...)  First

it's courage, and then it's courage with content, and then it's

courage with a little fear in it, and here we go.  (Where does

that anger fit in?)  Oh it goes right on down, but you're not

ever interested in the preclear's anger, or you're not ever

interested in a lower emotion than courage when you're running

this.  Sure, it shows up, alright.  Let it show up.  It shows up

because it's dissolving.  (Oh I see.)  ((...  You just

ignore...))  You just ignore them.  This is one of those things

that you just set out to run, and you go ahead and run it.  (You

do it in brackets...)  Hm?  (Is it done in brackets?)  No.  It's

after all a quantity.  This is a different type of thing, you

see.  What you're doing is injecting a particle into a bank...



[end of transcript]



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