FREEZONE BIBLE ASSOCIATION TECH POST

FZ BIBLE 24/30 UNIVERSES CASSETTES (5TH ACC)

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CONTENTS: Universes Cassettes (the 5th Advanced Clinical Course)

32 Cassettes containing 33 lectures plus Introduction and Appendix.
The first lecture is also the final lecture of the 4th ACC and is
numbered 4ACC-72. Posted in 30 files ("+" used where a second item
is in the same file.)

01. ..... Introduction
+ 4ACC-72 29 MAR 54 EVOLUTION AND USE OF SELF ANALYSIS
02. 5ACC-01 30 MAR 54 UNIVERSES
03. 5ACC-02 31 MAR 54 SIMPLE PROCESSES
04. 5ACC-03 1 APR 54 BASIC SIMPLE PROCEDURES
05. 5ACC-04 2 APR 54 PRESENCE OF AN AUDITOR 
06. 5ACC-05 5 APR 54 GROUP PROCESSING: SAFE PLACE FOR THINGS
+ ..... APPENDIX
07. 5ACC-06 6 APR 54 LECTURE: UNIVERSES
08. 5ACC-07 7 APR 54 UNIVERSE: BASIC DEFINITIONS
09. 5ACC-08 8 APR 54 UNIVERSE: PROCESSES, EXPERIENCE
10. 5ACC-09 9 APR 54 UNIVERSE: CONDITIONS OF THE MIND AND REMEDIES
11. 5ACC-10 12 APR 54 UNIVERSE: CHANGE AND REHABILITATION
12. 5ACC-11 13 APR 54 UNIVERSE: MANIFESTATION
13. 5ACC-12 14 APR 54 SOP 8-D
14. 5ACC-13 15 APR 54 GROUP PROCESSING: EXTERIORIZATION AND STABILIZATION
+ 5ACC-13B 15 APR 54 GROUP PROCESSING: CERTAINTY ASSESSMENT
15. 5ACC-14 16 APR 54 SOP 8-D: LECTURE
16. 5ACC-15 19 APR 54 GROUP PROCESSING: UNIVERSE ASSESSMENT
+ 5ACC-15B 19 APR 54 GROUP PROCESSING: AREA ASSESSMENT
17. 5ACC-16 20 APR 54 GROUP PROCESSING: REMEDYING HAVINGNESS
+ GP-Spec 21 APR 54 GROUP PROCESSING: REACH FOR PRESENT TIME
18. 5ACC-17 21 APR 54 ELEMENTS OF AUDITING
19. 5ACC-18 22 APR 54 SOP 8-DA
20. 5ACC-19 23 APR 54 SOP 8-DB
21. 5ACC-20 26 APR 54 GENERAL HANDLING OF A PC
22. 5ACC-21 27 APR 54 ANCHOR POINTS AND SPACE
23. 5ACC-22 28 APR 54 SPACE AND HAVINGNESS
24. 5ACC-23 29 APR 54 SPACE
25. 5ACC-24 30 APR 54 SOP 8-DA THROUGH SOP 80-DH
26. 5ACC-25 3 MAY 54 VIEWPOINT STRAIGHTWIRE
27. 5ACC-26 4 MAY 54 BE, DO, HAVE STRAIGHTWIRE
28. 5ACC-27 5 MAY 54 EFFICACY OF PROCESSES
29. 5ACC-28 6 MAY 54 ANATOMY OF UNIVERSES
30. 5ACC-29 7 MAY 54 ENERGY - EXTERIORIZATION


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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

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UNIVERSES (5th ACC) file 24/30 (tape 26)

Transcript of Taped Lecture by L. Ron Hubbard 

5ACC-23 - 5404C29 

Number 26 of "Universes and the War between
Theta and Mest" cassettes.


SPACE

A lecture given on 29 April 1954


Like to talk to you a little bit more about viewpoints.
Viewpoints, of course, are basic in space and actually
basic in havingness. And I hope that you have some inkling
now of the fact that havingness is condensed space. And
when somebody knows he can't create or look at anything
easily, when you tell him to reach out into space or look
at space, you uncondense his havingness.

Let's say this fellow is going along in life and he says,
"Now look," he says, "I have a certain store of peanuts,
and this is all I have. And if I do anything at all it will
disturb this pile of peanuts. Now, here is this pile of
peanuts and if I make some space I've got to take four
peanuts and put them out in the room." He actually doesn't
do this but - I mean, he doesn't even put out dimension
points - but he thinks of this. "If I made any space, I'd
have to take four of these precious peanuts and put them
out in the room."

Now, supposing you said to this person who had this pile of
peanuts as his total possession, "Now, take four of those
peanuts" - see, he has a finite number of them - "take four 
of those peanuts and put them in the room. Now, take four of
them and put them around the house, now take four of them
and put them around the town, and now take two of them and
put them in your childhood home. Now, put a couple in the
center of the city." And he looks at this dwindling pile of
peanuts and he says, "Oh, no, no, no, no." He doesn't like
that.

Well, that would be the same thing as you saying to
somebody, "Now spot a spot in the center of the room, now
spot a spot above the building, now spot a spot outside the
building." Or actually just this: "Reach and withdraw from
your childhood home. Now reach for it, withdraw from it,
reach for it, withdraw from it, reach for it." Of course,
he's reaching and withdrawing from something illusory. He
probably has a picture of the childhood home, he's not
really reaching for the childhood home, you see. And the
more he reaches and withdraws from the childhood home the
more distance you are entering in, you see. It's just the
problem of distance. Every time you enter distance in, you
got space entering in. So you say "reach and withdraw,"
you're just taking his pile of peanuts to pieces.

Now, almost any process - or any process - which does introduce
distance then reduces the havingness of an individual.
Anything which condenses distances increases his havingness. 
So anything which reaches as a problem, anything which reaches, 
decreases his havingness. Anything that withdraws increases 
his havingness. You should say, reach and withdraw then 
balances. Well, it doesn't, mostly because he isn't withdrawing 
anything when he comes back. But that's just a rough rule of 
thumb.

Now, here we have this fellow. We should run him this way:
"Now put four peanuts around the room. All right, you got
them around the room?" You know, in other words, spot some
spots in the space of the room. "Okay, now let's put four
peanuts around you and pull them in on you."

"Okay." He'll take the peanuts quite ordinarily out of the
corners of the room and pull them in on him again. Well,
he's got his peanuts back. "Okay," he says. He got away
with that.

Now, you say, "Put these four peanuts around the building."
So he does. Now, you say, "Put four peanuts around you and
pull them in on you." Well, he'll take those four peanuts
that are around the building and pull them in on him and
put them back in the pile. You know, he's conserving his
havingness. Now you say, "Okay, now let's spot some spots
in space." So he puts four peanuts floating in space,
somewhere in the vicinity of the room. And then you say,
"Pull four peanuts in on you."

"Oh," he says, "I don't want to disturb those." He's
getting lazy now, you see, and he'll just leave those four
peanuts out there in space and he'll put up four new
peanuts that he mocked up and pull them in on himself.

He's.... "What the heck is going on?" something is liable
to say in his machinery. "Look-a-here. I had just put out
four peanuts and I pulled in four peanuts, but I've got as
many peanuts as I had before and there are still four more
than I had floating out in the middle of the room.
Hey-hey-hey-hey, what's going on here?" You know, something
alerts to the fact that the truth of the matter is he can
create many more piles of peanuts than he's got sitting there.

All right, so we say then to him now, "Put some four
peanuts around your childhood home and put some out in
space, and put some elsewhere, and put some elsewhere," and
he's starting to watch this pile go down. Oh, he starts to
get nervous. He doesn't want one of them... You see, if he
didn't have any peanuts at all he would be a complete
pauper and this would finish him. So you just go on. You
say, "Put four peanuts somewhere else." Nrrrh. "Put four
more peanuts out," you know.

"Oh, no-no-no, no, no. No, I'm sorry but peanuts have
become very valuable right here at this moment." And he
starts to get nervous, so you better give him some new
peanuts. So you put up eight peanuts around him, pull them
in. You tell him, "Put up eight peanuts, pull them in,
eight peanuts, pull them in, eight peanuts, pull them in."
Stack is getting bigger now. "Eight peanuts, pull them in."

Now, maybe this time you decide to be real vicious about
the whole thing and just make him do this for a while.
Well, by golly he starts getting peanuts that are heaped
up on the table and they're flowing over onto the floor.
He'll tell you something like, "You know, I'm beginning to
feel stuffed. I'm beginning to feel too full. I'm too heavy."

"If I put in one more galaxy," a fellow said to me one day,
"I'm going to sink straight through the crust of Earth." I
don't think he would have although the crust is only forty
miles thick and below that is nothing but molten lava. But
anyway, he was getting too heavy.

You're overcargoing him. But it's better to overcargo them
anytime than it is to take it all away, because if you give
them enough peanuts back, pretty soon they're perfectly
willing to take peanuts and fill up garbage cans with them
and throw them in the river and dump them in fires and
everything else. In other words, they'll be more relaxed
with their havingness, more relaxed about their
havingness. Which is to say, not so worried about loss.

And you get somebody and you've repaired his havingness up
to one of these superabundances, and you say, "Now look out
there in space and locate that spot and that spot and that
spot and another spot and another spot and another spot and
another spot and another spot and another spot and another
spot and another spot."

And he says, "To hell with it, I can go on locating spots."

Well, maybe you don't achieve this for maybe ten hours of
processing to a point where an individual can actually just
go on locating spots in space ad infinitum without the
least concern about the way this decreases his havingness.
He has stumbled across the great truth that he can mock up
anything he wants or needs in terms of havingness.

So in processing somebody we are going toward the goal of
abundance, just like it says in the Factors - the goal of
abundance. If a man cannot have abundance, he cannot have
space.

If you have ever experienced a great loss, you can possibly
recall the feeling that the entire environment pulled in on
you at that moment. It pulled in on you from below and
above and everything else. You'll occasionally track back
a preclear in processing, and somebody processed him very
poorly and took away far, far, far too much havingness - you
know, just got in there savagely and tore up everything and
chewed up everything. Of course, he'd only have done this
in the old days if the guy had really been butchered, you
know, as a preclear. I mean, he'd have had to have breaks
in the Auditor's Code and everything else before this
thing come about. And you can sometimes trace a case back
who was occluded to a moment when all of a sudden it was
brought to their attention by an invalidation or an
evaluation or a mean auditor or something, you see, Auditor
Code breaks - it was brought to their attention suddenly "Do
you know that I am just losing everything there is." And
the individual just sort of reaches out into all the
environment around him, below him and above him and pulls
it all in, crunch! Only what does he pull in? He doesn't
pull in anything he mocked up, he pulls in a lot of
electronic standing ridges he's got all over the place.
Some of them belonged in Boston and some of them belonged
in Florida and some of them belonged in the childhood home,
and so forth; and he just pulled in Boston and Florida and
the childhood home and everything else right on the top of
his head. "Now," he says, "I've got all this havingness,
but this is a rather intolerable situation so I'll paint it
all black." He just does this, he paints everything black,
and so forth. That's a sudden occlusion with regard to loss.

Now, let's say this fellow has been going along in life.
He's been doing all right. He made his first million when
he was twenty-two, and another million when he was
twenty-six, and another million when he was twenty-seven,
and eighteen or twenty million more, you know, like some
guys could do once upon a time when we had a free country.
And... It's against the law to make money now; you get
fined for it. If you don't believe that, consult the income
tax bureau.

By the way, I don't want to knock income tax. Income tax is
merely a penalty for having, and a government has a right
to penalize people and has a right to kill people, has a
right to break the country. It owns the country after all,
and the people have nothing to do with it. And so don't get
mixed up politically here. The world today is gauged so
that you can't have a thing. If you do have anything, you
get your teeth kicked in. Anyway, I'm totally impartial
politically.

And this fellow comes along. And then one day, one day,
why, there was some senator who wanted a couple of
constituents more than he had before so he passed a law
saying "All people engaged in making money out of peanut
oil will now be taxed 110 percent of their taxes that they
have already paid to the government, plus 220 percent of
their income." You know, some reasonable law. And this guy
all of a sudden is presented lock, stock and barrel with a
complete loss, you know, zoom! His bank balances were good,
his industry has earned him some money, he got people
working, everything was going along fine and then all of a
sudden, zing! gone. It's the ratio. It is the speed of
loss. And that is a little factor which is not terribly
valuable in processing but certainly can be used to
understand life. How fast did he lose it?

If you break the news of Papa's death to somebody simply by
saying - you know, this person is very well attached to their
father and you come up to this person - and you say to him,
"Well, your father's dead." The speed of loss is too great.
The person is liable to go completely unconscious or
grief-stricken. You can really stick them hard.

But now let's say you say, "Well now, just got a telephone
call from your home." 

"Yes, yes, yes." 

"And ... it's about ... your father."

"Well, what about my father? Something wrong with my
father?" 

"Well, you know your father was a pretty old man."

"He's sick." 

"Well, he's "He's dead." The person will orient this fact. 
They themselves have done the realization. You haven't poleaxed 
them. The same person with the news imparted in that fashion 
would still be standing on their feet. If the news were broken 
too fast, that is to say speed of loss was too brief, too much 
loss in too little time, why, they would go unconscious.

Now, you can stand to lose a body over a period of seventy
years. You do, scrap by scrap, little by little, but when
you lose one in seventy microseconds, it makes an effect.
As a matter of fact, it'll put a standing ridge there that
is very interesting to behold.

Well, what's the fellow do who is fined for having made
five or six million dollars and put a lot of people to
work in the society, who is fined his total income. At the
second of loss, an enormous loss of his character... See,
he could have lost a hundred thousand this month and a half
a hundred thousand the next month and, you know, stretched
it out and he would have made it all right. But he lost all
this all at once. What's he do? The material objects go
away so fast as to leave him with no actual havingness. So
he reaches out into the entire environment and pulls in
every standing ridge he can get his hands on. His spirit
when he does this is a sort of a self-punishment. "Well, I
will make a good mess out of it." You know, he sort of has
that feeling.

Well, he will bring in every engram he's got in the bank,
just whing! And you'll find him a little bit later sitting
in a solid ball, and you wonder what the hell he's sitting
in. Well, what he's sitting in is something very easy to
recognize. At some time or another he has had too much loss
in too little time under circumstances which themselves
were very antagonistic. And when he recognized that he had
lost this, he reached out to every part of the environment
he could reach almost simultaneously and pulled the whole
darn environment in on him.

Now, this left him in a state of not being able to have,
because it was very uncomfortable having all this
electronic material which he pulled in on himself That was
very uncomfortable. So he says, "I don't want any more,
believe me. Not only did I lose everything, which convinces
me I can't have anything, but now that I have pulled in
what I could have, which is to say engrams and ridges and
things like that, they're so uncomfortable and painful
that I want nothing to do with them either." And you find
an individual negating against havingness. He doesn't want
anything to do with havingness, and yet he has to have
something to do with havingness.

So you tell him to locate some space. "Oh," he says,
"that's easy, I can throw this stuff away, you know. I'll
let it go, that's all right."

"Some more space, locate some more space, locate some more
space, locate some more space, locate some more space." He
starts to get sick, because the truth of the matter is he
needs a certain amount of havingness.

You know, on a sort of a self-destructive impulse he's
perfectly willing to unload the whole bank. You'll find
these individuals who are very heavily occluded will run
out and eat up and chew up energy, and waste it and do the
darnedest things with it. They know they can't have.

Well, you process this individual by locating some space
and then increasing his havingness by making him mock up
something acceptable. Person probably can't mock up and
pull in anchor points, but he can mock up an acceptable
grandmother or an acceptable body or an acceptable pair of
eyes or an acceptable tooth, you know, decayed and aching.
He can mock up some sort of havingness. His acceptance
level is right there for you to tap, just like that. And so
you repair his havingness a little bit, and you then have
him spot some space and repair his havingness and have him
spot some space and repair his havingness and spot some
space, and all of a sudden, "Oh," he says, "maybe I could
have something." He says, "It's quite amusing here. I seem
to find that I could have myself in total rags and starved.
I can have something. I can have myself in total rags and
starved." The funny part of it is, is that's more than he
had as he was sitting there in the chair before you gave it
to him. Totally starved and in rags is in better condition,
really, than he actually is in.

He's carrying along on the third dynamic, the society, you
know? He's just carrying along with the society. He dresses
well because he's just running on other people's
postulates in the society he should dress well. On his own
self-determinism, however, his level of acceptance is
starved and in rags. If he could have some starvation, at
least the sensation of starvation, he would have more
sensation than he's capable of experiencing. You know, it
would be experience. If he could have some rags, they'd
really be his rags. The clothes that are sitting on him
aren't his. He's a sort of a kept thing. He doesn't feel
like he owns anything. He doesn't feel like any part of
life belongs to him. And therefore, starved and in rags,
which is acceptance level, makes him quite happy.

You wonder occasionally why somebody says, "Gee, you know,
look at those crushed eyeballs. Oh boy, aren't they
beautiful, you know. Sure. I can sure pull those in."

Well, he can't have his own eyes. You're giving him the
first pair of eyes that he's been able to call his own for
a long time, a pair of mocked-up, crushed eyeballs. Well,
you'd say, "This bird sure is poor. He's sure poor. He's a
real pauper."

Well, actually, that's what he is. He's poor. What can he
have? Well, that's acceptance level. So you have to find
out what he can have because his total belief - before you
processed him on this - his total belief was simply this: He
couldn't have a thing; he could have nothing. Well, you
disabused him of this. How did you do that? You found out
what was acceptable to him.

Well, the society is saying to him all the time, "Now look,
you can't have crushed eyeballs. You can't have rags." It
actually denies him these things. The various social
agencies won't even permit him to starve comfortably.
Somebody'd pick him up and feed him a bowl of soup. Society
denies him these various things and yet they're the only
things he could have. Well, he of course is caught there
between the third dynamic and the first dynamic. And he, by
the way, will begin to hate the third dynamic. It's denying
him the only things he can have. He can't have anything
that other people can have, such as a good body and a nice
suit. Yes, his body isn't in bad shape. Yes, his suit is
well pressed, he's okay, but it's not his. And the society
says, 'You couldn't have anything worse than this, we just
won't permit you. Your family, name and your reputation and
all that sort of thing won't permit you to have anything
less than you have." Yet his level of havingness is filthy
and ragged and diseased and sick and so forth. Well, he
could have a body if it were in that shape; nobody else
would want it. The society, however, on its social
acceptance level, says, "No-no, you can't have the very
things that you could have." And this catches him in
between here and he's just lost. He's already practically
shot, and when he comes to realize that he doesn't dare
wear any old clothes, he doesn't dare go around and deny
himself food. Somebody's always picking on him, saying,
"Oh, you gotta eat three meals a day," and so forth. And
when he recognizes that, he just throws in the sponge.

Now, you've repaired his havingness by giving him the
things which he actually could have. Well, he can only have
these in mock-up at first, and you're going to process him
all the way on up through, and it processes very rapidly.
So you're going to process him up to the point where he is
able to have the things the society says he should have.
Therefore, he can be in agreement with society, and at that
moment his reality on the third dynamic will be very great.
Why will it be great? Well, that's because he's reached
agreement with it. A person out of agreement who is having
trouble with ARC is always below the point demanded of
them. You see that? An individual having trouble with the
third dynamic is always below the social demands of the
third dynamic. A person is not above the social demands of
the third dynamic and having trouble with it.

These people who go around, you know, saying, "Well, these
programs, you know, they're just made for the masses,
they're just made for the mob, they're no good, and they're
cheap, they're this, they're that, protest, protest,
protest, protest, third dynamic, protest, third dynamic,
protest, third dynamic." You know exactly where he's
sitting. He's sitting way below the third dynamic
acceptance level in terms of pictures.

What kind of pictures or what kind of books or stories
would he read if given a choice? Fine, beautiful, esoteric
things that he says the mob should accept. No, huh-uh.
Junky, horrible mean stories about apathy, apathy, rape,
murder, treachery, stuff that would not only be banned in
Boston it would be banned as well in Hollywood. It'd even
be banned in an executive's household in Hollywood. I mean,
stuff that bad. Oh, you think I'm slamming now the motion
picture industry. I'm not. They're through anyhow.

The whole woof and warp of the social structure is measured
in acceptance level, a structure of the third dynamic
acceptance level. The acceptance level of the third
dynamic, however, is not made up of a composite of
acceptance levels of its individuals. In other words, if
you found out the acceptance levels of twelve individuals,
to get their group acceptance level you would not add up or
summate and average these twelve individuals. That's really
funny, isn't it? The third dynamic is not actually composed
of the individual characteristics and idiosyncrasies of
its unit parts. The third dynamic is not a composite of
its unit parts. This doesn't sound arithmetical, does it?
But then arithmetic isn't true. If you were dealing with
matchsticks, this would be true, but you happen to be
dealing with living beings. And you get twelve, fifteen,
twenty human beings together and they will establish a
culture which is made up from their experiences on the
third dynamic, and it will only be vaguely monitored by the
first dynamic.

This is very, very strange. I mean, people working in
social economics run up against this all the time. They
just don't understand it. "A government, a people, a
culture is obviously made up of its component parts. The
whole is merely the sum of the parts." See, they've tried
to reduce man to MEST, and they come a cropper this way.
The whole is not, where a society is concerned, the sum of
its parts. 

Let's take a whole bunch of guys. Let's take fifty guys and
get them together, and each one of these guys is pretty bad
off and he's stumbling around and he isn't amounting to
anything in life. And he's, you know, just pretty bad off,
that's all - each one of them. So we say all right. Now, we
average up these fifty people and each one of them is
really bad off so therefore we've got a third dynamic,
this group, then, is bad off and in bad shape. Oh, what a
shock some people get sometimes when they figure that way
because it doesn't figure that way.

Here was a third division one time on a battleship, and
some officer came aboard and, I don't know, he flirted with
some other officer's wife or something at a party, which
had gotten to the ears of the captain who himself would
liked to have flirted with the fellow's wife. And so what
they did to this new reporting officer, a lieutenant senior
grade, was to give him the third division and then transfer
out of the third division all of the good men, and then
transfer into the third division everybody who had a
criminal service record - anybody with bad court-martials
and so forth. And calmly - without telling this lieutenant
anything about it - calmly handed over to him his division
after they'd done this to it. Well, it was all the bums on
the ship. Crack division. It became not only the crack
division of the battleship but it became the crack division
of the navy in terms of gunnery and big guns. Fascinating.

How did this come apart? How did it come about? Well, I'd
heard that story when I was a kid and I fortunately had
heard it, otherwise I simply would have dragged out my .45
and slid back the slide and put the muzzle of it against
the roof of my mouth and pulled the trigger when I reported
to Boston in the very early part of the war to take command
of a corvette. They had emptied Portsmouth and that was my
crew. Anybody who even vaguely could be let off from
serving seven years and accessories, which is to say denial
of citizenship. Anybody who had any vaguest idea that he
might not immediately kill an officer, you know he might
wait for a few days, why, they had scraped together and
thrown together one corvette crew. Oh, dear.

It was quite amusing. I saw them come aboard and they were
dirty and they were ragged and their hammocks were all
muddy and, ooh boy, this was a real foul bunch. Well, I
looked through their service records. Summary
court-martial, court-martial, summary court-martial,
general court-martial, general court-martial, summary
court-martial and sentence suspended. Sentence suspended
in view of the fact that he has volunteered for sea duty.

Well, you'd have thought that'd been the crummiest ship in
the navy. Funny part of it was that individually these
people were terrible, but collectively they presented a
front which could be very dangerous to an environment. You
see that? All they had to do was simply look around and
recognize in themselves that we had a social group here
that might, because of its numerical superiority, have a
chance. They had to recognize that. When they recognized
that they straightened up and you never saw such a crew in
your life.

This crew, by the way, almost starved an officer to death
one day. They were going out... we were going out and
testing a new weapon, a new weapon against submarines, and
this officer reported aboard to observe this new weapon.
And I saw him a couple of times briefly and then noticed he
wasn't eating in the wardroom and he wasn't eating
anyplace, and Lord knows where he'd been bedded down. And I
finally said to one of the boys up on the bridge, I said,
"What have you done with Mr. So-and-so?" Silence. Well, I
finally sent for a bosun and had him chase... had this guy
chased down. They'd bedded him down in a chain locker
and... Yeah, that's right. They'd said that was the only
available stateroom. It was a very wet and miserable
place. And they had said, well, corvettes out at sea,
didn't... they didn't serve much hot food. They generally
served K rations. And the boys had stolen some off the army.

What had this guy done to deserve this horrible fate? He'd
walked over the gangway, taken a look at the gangway guard - 
and at that time of the war it was impossible to find anybody 
in uniform - and he'd seen the gangway guard standing there 
in undress blues with a neckerchief and a nicely pipeclayed 
web belt and so forth. You know, kid looked like somebody who 
should be on guard.

That was not the characteristic of the navy in those days.
He should have been standing there much otherwise. And this
fellow had said to him sneeringly, he'd said, "Aw, I
thought this was the dungaree navy." And he went up a
bridge ladder and he saw that the thing was... rails were
done up with Spanish lace, old White Fleet style, you know.
That is to say it looked real pretty. "Huh," again he says,
"I thought this was the dungaree navy."

He came up on the bridge and he looked at all the things
which were supposed to be polished up. They were all
polished up except not to reflect so that anybody'd shoot
at you, but the bridge was clean, just burnished, see.
"Huh, damndest ship I ever saw." That's all he did. Next
three days he spent in the chain locker. Nobody in the crew
would talk to him. But this was all on their own morale, it
was on nobody else's morale. These fellows had resurged as
a group. And therefore you find groups quite commonly,
quite normally, fusing together a very high-toned society,
although the component parts of it are bums. 

So let's take a look at that phenomena and realize that it 
is the numerical strength plus what these fellows feel a 
third dynamic should be Now, they've gone around complaining
about what the third dynamic should be and they all of a
sudden find themselves in possession of the ability to form
something on the third dynamic. And as soon as they do
this, they put together their best ideals. You know? "This
is the way it ought to be." They fuse those together on the
third dynamic and rarely has anything to do with the other.

Here it is. Now, you think I've just been on and on here
reminiscing about the navy and - "as officers will do" - 
and the war is all over and so forth. But here's a very
interesting point. Look at this: We have no slightest
mystery here and we have a point which is so valuable that
you can heal a psychotic with it.

You can go into a sanitarium where somebody's utterly
raving, who is locked up in a padded cell, who has to be
kept naked because he'd strangle himself with his shirt;
how can we make him well if we know this. What keeps
anybody in the run? Responsibility. I refer you to the
Handbook for Preclears. There is an article in there on
responsibility, but it's about all there is about
responsibility. Well, we're interested only in this
fragment, and this fragment is this: An individual stays 
in there pitching because of other people's troubles. You,
being quite able actually, being unable to exteriorize
perhaps, are doing what? You're bogging down with other
people's problems, but actually you're quite able. Really
you all by yourself could exteriorize. You all by yourself
could jettison your mother's or your father's universe, the
physical universe - anything and everything - and go on your
way except for one thing. You're only interested in and
only have one kind of problem: other people's problems.

You can try in vain to run the concept on a preclear, "My
problems." This is interesting. You can take any form of
concept processing which has been developed and run this in
an effort to get some action or change on the preclear. You
get just this little tiny change, little shift, it doesn't
matter to anything, you know, doesn't matter much. And
here's this little tiny change, "my problem." Why, look,
this individual came into your office talking about his
problems. "Oh, I have this and I have that and I'm bogged
down here and I'm bogged down there and I'm so unhappy and
I lie awake all night worrying." And if you were to say to
him, 'All right, now just mock up this, the unbearable
weight of your personal problems or the unbearable weight
of your problems. Now, just mock that up and duplicate it
and duplicate it and duplicate it and duplicate it and
duplicate it." Why, it should produce some action. It
doesn't. The case will go right on, on, on, on. He'll do
all the processing on his personal problem that you could
imagine.

Now, let's run the other one. Let's have him mock up and
then duplicate many times this concept: "other people's
problems." I'm not giving you an office technique; this
would be a very crude and vicious thing to do to the guy.
This is experimental. It's just demonstrational. You give
him this concept, "other people's problems," and, so help
me, you'll get automaticity the like of which you never saw
in most of the cases you'd apply this to. Other people's
problems - zing, zing, zing, zing, zing. That's all there
are, are other people's problems. No preclear really has
any problems of his own. Every problem he has is somebody
else's problem. If there's something wrong with his body,
it's somebody else's problem, isn't it? It's his body's
problem that he has interested himself in.

If there is something wrong with his mother, he has
interested himself in this problem. If there's something
wrong with his father, he has interested himself in this
problem. We get this rather interesting interwoven scheme
in existence, everybody being interested in everybody
else's difficulties and nobody, individually, with any
slightest difficulty.

Now, we take somebody and we tell him he's a bad boy, we
tell him he's no good, we tell him he can't have anything,
we back him up against the wall. What are we telling him?
"You can't have other people's problems because we're
pushing you down to a point where you can't take care of;
help or assist other people." We're saying that to him
continually. See, "You can't have... you can't have
anything to solve or help problems. You can't have
anything, you can't do anything, and here you are and we
just backed you up into a corner and we're not going to let
you in on this at all. You can't have other people's
problems." And he just gets sick as a pup. He gets real sick.

Now, let's take that same fellow, sick as he is, and turn
him loose with fifty guys much like himself. All of them
have been denied any interest in anybody else's problems.
Only, individually, boy, they have plenty of problems
evidently. As this composite they evidently have plenty of
problems. Oh, they've been knocked around by life and
they've had tremendous losses. Well, you'd think that they
would simply go in and key in at the Tone Scale level of
which they're the component parts.

We'd say immediately, "Well, you've got all... All these
boys are in grief and... They're in apathy and grief and
fear. And therefore if we added this up and divided
numerically, we would find the average was somewhere
between apathy and fear, and therefore they would form a
third dynamic which would be between apathy and fear." They
don't. They're just as likely to form a third dynamic which
has 4.0.

All of a sudden, boy, do they have a lot of havingness in
terms of people they can help. Boy, can they help people.
Everybody on every hand obviously needs help. Everybody
needs help. They have just been pushed into a locale where
the greatest abundance there is, is complete
problemification on the part of everyone. And so they
simply pitch in and start to heal up each other's
problems, and they make a going group the like of which you
never saw.

It is a wicked and terrible thing that man would insist -
if he's going to permit life to go on at all, which of course
is a question: Is man going to let life go on at all? Not
necessarily "Is man going to let life go on at all?" but
"Are those in charge of man at this time going to let life
go on at all?" You know, you throw enough H-bombs around
you've got no air cover; let's not kid ourselves. But if
life goes on at all it would be a terrible and wicked thing
to continue anything like the penal system of the United
States. It was invented in Philadelphia in the early part
of the nineteenth century and was one of several
experiments which were made concerning the handling of
criminals - how you jailed them and how you treated them in
jail. It was one of just several systems tried. It was the
least workable system. It was abandoned by Philadelphia
itself and was subsequently adopted by every city in the
United States, every county and every state.

We are dealing with the least workable criminal system
which is known. We just don't know of any less workable
criminal systems. The penitentiary system, the penitentiary
cell-type system. It results in no rehabilitation, it
cracks the sanity of its inmates and turns back into the
society men who are convinced that they must get revenge or
die. This is the most vicious thing that could happen to a
society. The criminal populace of the United States right
now in penitentiaries is about nine hundred thousand men
and that's an awful lot of people. Our standing army before
World War II was not that big. As a matter of fact, it was
only one quarter that size.

Well, here are all these men in prison. Their only chance
of rehabilitation would lie in helping each other. And
here's something very odd: You can't send a man to prison
without him coming out afterwards and telling you how
astonished he is that all those fine fellows would be in
prison. This is the one thing that strikes and stuns every
criminal, is all the good guys are in jail. I'm not saying
now that cops are uniformly criminals, some of them have
reformed.

When we have somebody sold on something, we must have had a
communication line of some sort, mustn't we. So we would
look inside even US penitentiaries to discover that the
tone amongst the inmates was fairly good and fairly high.
And it is, in spite of everything that is going on around
them. Their morale stays up pretty good to the degree that
they can associate with each other.

But our penitentiary system doesn't permit them to
associate with each other and so they cannot have a
high-toned group. So they are in a very depressed group
atmosphere.

Well, I'm not wandering from the point at all. I'm showing
you that here this fellow has gone to the county jail where
they at least can associate with each other. They can't,
you see, in the penitentiaries. They're locked up in cells.
And if they work they can't talk, and if they even walk
around the yard they can't communicate. But in county
jails, they go out and work on the road gang and
everybody's kind of careless of them and... You know how a
lot of counties in the United States still get roads built:
They go out and arrest a lot of people for vagrancy - the
crime of not having ten dollars in your pocket - throw them
in jail and make them work on the county roads. Then they
pay them, oh, a dollar a week or something like that. There
is no penal labor in the United States and the Bill of
Rights, of course, is totally enforced.

Penal servitude then being very common, you do have groups
of criminals, however, thrown together in county jails, or
groups of bums or groups of people who are in pretty bad
shape, and they fuse together as a fairly high-toned group.
And this really is the one that you have the guy coming out
of saying, "Boy, how could those... The finest men in this
town are in that jail." They just can't understand it. You
see, individually they're real bad off; collectively,
they've got lots of other people's problems. And they can
take responsibility for problems.

If you inhibited everybody from taking any responsibility,
you would wind up by killing the whole race. That is why
man instinctively detests and considers odorous beyond the
ability to smell, a dictator; because he's taking
responsibility for everybody's problems.

Let's get your welfare state proposition. Your welfare
state works on the basis that everybody must be indigent
and the boss or bosses of that state must be the only ones
who hand out the favors and hire the social services and so
forth to take care of you.

Do you know what happens to social service workers who are
working on this welfare state idea like they have in
California? Do you know what happens to a social service
worker when they go around to these downtrodden and beat-up
poor people who can't get along and so forth? They
practically get thrown downstairs on their head. It is very
astonishing how vicious poor and indigent people are to
social service people. Oh, vicious. Why? That's the agency
that's making it impossible for them to fuse in any way,
shape or form into some kind of a group or go around and
support themselves one way or another. This is the way they
look at it.

The way they got poor was because they were not permitted
to share the responsibilities of the society at large and
were not permitted to resolve or help with the problems of
others. That's how they got poor. Fellow gets real poor if
he's living around a mother who says to him, "You can't
wash the dishes, you can't mop the floor, you can't carry
in any wood." Generally, a kid goes through this phase of
"You can't do this for me," so early that we don't even
notice he's gone through it because he's already passed
through it by about the time he's five or six.

Little Johnny-on-the-spot when he's two. But the trouble is
when he brings in the milk he occasionally drops a bottle
of milk. He isn't quite up to it manually. You look at
little kids. They'll mop around and sweep around; their
attention span is very, very brief And in the face of this
brief attention span they can't apply themselves to what we
consider persistence in terms of work. And so grownups,
having no patience with them, no understanding and being
pretty fogged up anyway will spend all the formative years
of a child's life, which is to say birth to seven, teaching
the child that under no circumstances must the child aid,
help or assist; and then wonders why the child is a
complete bust in the family. Because the eighth year, why,
the parent is saying, "Now, Johnny, you've got to help."
And the ninth year Papa and Mama are both getting frantic
about it because he won't chop wood, he won't do this, he
won't do that. Why, if he's been educated to do anything,
it's not help. And as the years go along, they wonder why
he insists on working down at the rag-picking factory. Why
didn't he take advantage of this wonderful education they
worked and slaved to give him?

He can't work anyplace else because he knows by this time
he can't help anybody. And being convinced he can't help
anybody you've done the surest thing you could do to
depress him. You've thrown him back from the third dynamic,
you've collapsed him in on the first dynamic and made him
stand with only those problems which he could have on the
first dynamic. You've hung him with only those problems he
could have on the first dynamic. You've made a scarcity of
human misery, and the only human misery he can have is on
the first dynamic. It's no longer abundant. He's got to
take council with his own miseries, and he eventually gets
down to psychosomatic illnesses because the only thing
that's really in trouble that he can lay his hands on or
communicate with is his body. He'll very often make his
body get sick so he can make it well, so he'll help it.

It's quite often you'll find a preclear that's sitting
there very earnestly trying to get well and kind of
covertly sliding in a new illness to cure the body of. What
are these people doing? They are providing something that
they can help. They're fixing up something that they can help.

It's a strange thing but there is amongst dictators a
neurosis, a destruction neurosis. They have to destroy
those countries which they enter and overrun. They have to
knock them apart. They have to blow up the bridges and the
factories and so forth so afterwards they can build it all
back up again. See, they've made enough destruction there
so it's real certain they'll have something to do. People
like Hitler are frantic on the subject of helping,
completely frantic. They have been debarred from doing
anything for everybody until they just go out the roof.

Now, you as a Scientologist have an opportunity to help
many people. But very often, if you're dealing with people
who are very bad off and if you're dealing with a group of
people, you will find yourself; with some sort of a group
that's having a hard time, non persona grata if you're
trying to monopolize all the problems and solve them. See?
I mean, you go into this family, you're going to solve all
the problems the family has got; and they got a big
scarcity of problems.

You get something like happened here, I think last night.
Somebody was calling up and saying one of our boys going
around trying to do something for his crippled daughter is
going to be thrown out. And this person was going to call
the county authorities, the state authorities and the
Federal Boys Institute and everybody else, and he was just
real frantic because this person had come around three
times and had asked to help this crippled little girl. Of
course, this person going around to help this crippled
little girl could have helped her. There must have been
some recognition of this on the part of this father,
otherwise he wouldn't have been this frantic. His
acceptance level was a very, very sick little girl. He had
to have at least that desperate a problem, otherwise he
would have become completely unnecessary to the family. The
main trouble in that unit - if you wanted to make the little
girl well, the main trouble is the father. He is the guy
that needs processing. And after you processed him, then
maybe you could process the little girl. Because what would
he do? He'd make the little girl sick after you had made
the little girl well.

Now, let's take this position in terms of psychosis. We
have a bunch of psychotics around and we don't quite know
what to do for them. And if we were to keep them penned up
in rooms or straitjackets or something, oh, what a dreadful
time we'd have. But supposing we saddled them with the
responsibility of hewing wood and drawing water, just that.
Saddled them with the responsibility of keeping the joint
policed up. Supposing you just pointed to five or six very,
very bad off ones and you said, "They're the real people
that the rest of us have got to help." And if you were to
take somebody almost as bad off as that and say, "Now look,
now you have to sit by Ezekial's bed and watch that he
doesn't cut his throat before dawn." This psycho would sit
there just as dutifully and they'd be just as alert and
just as sane as anybody you ever wanted to see.

Homer Lane ran into this over in Great Britain. One time he
figured out that... something on this order and he went
down to an insane asylum and he said, "I want to see your
most violent and terrible patient." The authorities said,
"He'll kill you." "Oh, no. Nope." They made him sign a
release saying that they weren't responsible for anything
that happened to Homer Lane. And he went back and they
showed him into this cell, and unlocked the door. And he
looked, peered in that room and it was dark and it was
padded and it was all covered with excreta. And here was a
naked giant of about 6' 6" with wild black hair with a wild
look in his eyes right ready to break somebody's spine.
Homer Lane slipped into the cell and he said to this
madman who hadn't uttered an intelligent word for many
years, he said, "I hear that you can help me." And the
madman looked at him and became very sane and said, "How
did you know?" He cured him.

Well, there's various sides to this problem, then, isn't
there. When we see the third dynamic suddenly not becoming
a composite of all the first dynamics involved, when we can
make a regiment of heroes out of bums without much trouble,
when we can cure the insane simply by letting them help
each other.

TBD

Another case comes to mind. There was a girl who was
practically catatonic and occasionally would go into wild
spells of grief,. just varied up and down the line. One
evening in emergency, this hospital - she was just kept in
this sanitarium hospital - this hospital occasionally did
accident work or emergency work or something like that. And
one evening there'd been a bad accident and there was a
young girl, who was bleeding very heavily and very badly,
brought into the ward. And there was nobody there, the
doctors, nobody around but just this one nurse. And the
next cell down the line from the operating room and so
forth - the one room down the line; not really a cell -
contained this girl who was between catatonia and grief. 
And this nurse was just out of her mind because she
just couldn't reach for too many things and do enough so
she just swung open the first door that she came to and
said, "Get out here and help me." And this girl got up off
of her couch and came out and rolled up her sleeves and
held this rather screaming, frantic young lady who'd been
in an accident still long enough to have some arteries
sutured and so forth. And went around and a lot... several
other accident victims there, big hysteria; and this girl
went around and calmed them down and took care of all of
it. She never had another insane moment for the rest of her
life as far as we know. She all of a sudden had found a
role for herself; someplace she belonged, which is to say
somebody she could help. 

With a psychotic you could go over an E-Meter, you could look 
at it. "Who can you help?" E-Meter would tick someplace on the 
dynamics. You could appoint them some fragment of doing just 
that. In other words, they could help somebody, someplace, 
somewhere. And their... the resolution of their own problems -
the scarcity of their own problems is such they pull them all 
in on themselves. They can't have problems anymore. They get 
to the point where they can't even have problems anymore.
Problems, you see, action - these things are valuable. It's
only when they get scarce that they become troublesome and
upsetting.

Now, what's this got to do with an auditor? Let's say an
auditor doesn't know his business, and he goes out and he
processes this preclear and that preclear falls on his
face, you know. And he processes the next preclear and that
preclear falls, don't get any better. The preclear keeps
telling him, "Well, I'm not any better." What's the auditor
facing continually? He's facing just this: the fact that he
is not helping people. He shouldn't feel that this is a
psychotic or an insane impulse to want to help. No, that's
the sane impulse. The insane one is "I'm no longer able to."

And this auditor whose gone on processing preclear after
preclear without getting any results on the preclear, he
started out in the high hopes that with Dianetics or
Scientology he'd be able to help somebody. And then it
turned out that his use of it certainly did not help
anybody. It'll cave him in. He's found out another sphere
where he can't help.

Well, today the only way, really, that you can fall down
with Scientology, using Universe Processing, using these
relationships of space and havingness, the only way you
can really fall down with it is to be very, very
incompetent with it, or to be so anxious to help that you
reach for desperate tools in Scientology when you ought to
be taking real mild, comfortable, easy ones. In other
words, your knowledge of the subject and your ability to
practice the subject is now in very, very bright, bold
relief. You can either do 8-C on somebody or you can't.
You can do 8-D or you can't. It's totally a method which
depends upon your ability to apply it.

Here are individuals around who are difficult. So they're
difficult; you can still do something to them, for them.
You can change their case levels, you can change their
perception levels. You can help.

But the very funny part of it is, you can only help as long
as you don't have to be thanked for having helped. And the
first job really of an auditor is to get his own case up to
a point where the joy and effort of helping lies in simply
assisting others. The pay that he gets is good enough if he
enjoyed doing it. He expects nothing in return. If he
expects nothing in return and experiences joy just in the
doing of what he's doing, he'll be tremendously successful.

But if his case level is at a level where he has to have
gratitude or a great deal of thanks or appreciation for
what he's done, it's seldom that he will ever get it,
because his case level will be such that he will have a
tendency to rather defeat his own results in the preclear.
And so he won't have helped anybody as successfully as he
could have. 

There's nothing whatsoever wrong with an impulse to help 
others. As a matter of fact it's the woof and warp of all 
existence. If you want to see somebody bad off it is somebody 
who thinks he should be cruel to everyone, who thinks he 
should be indifferent or not care. And that person is desperately 
bad off; endocrine ills and all the rest of it. An individual 
who is in real good shape can take the whole world to his 
bosom and not give a damn if it bites.

(end of lecture)



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