FREEZONE BIBLE ASSOCIATION TECH POST

FZ BIBLE 29/30 UNIVERSES CASSETTES (5TH ACC) (repost)

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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
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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 29/30 (tape 31):

Transcript of Taped Lecture by L. Ron Hubbard 

5ACC-28 - 5405C06 

Number 31 of "Universes and the War between Theta and Mest" 
cassettes.


ANATOMY OF UNIVERSES

A lecture given on 6 May 1954


I want to talk to you about the anatomy of universes. How a
universe comes about and why, and what occurs when it has
come about.

I can answer the last question first and tell you that what
occurs when it comes about is you, right where you are,
doing what you are doing, thinking what you are thinking - 
that's what comes about.

Now let's go into how it came about. And we will discover
that the process is extremely simple. Extremely simple.
There are two sides to this picture: one is the mechanical
side, and the other is the consideration.

The consideration actually precedes the mechanical. So we
have to take up the first postulate which brings about a
universe. And the first postulate one would have to make to
make a universe would be "I don't know."

The next postulate he'd have to make would be "There is
something out there," and the next postulate he'd have to
make would be "What is it?"

This is the consecutive sequence of beginning a universe.
He has to assume that there is something he doesn't know.
Then he has to place something or nothing out there, and
then he has to ask of it, "What is it?" and he gets the
mechanics of perception.

The mechanics of perception, then, consist of putting
something out there and then wondering what it is.

The gradual sequence of this brings about a condition
whereby he continues to postulate "I do not know," and
continues to put nothingnesses out there which he says are
somethingnesses, and continues to bring in things, and he
gradually builds up and out space - he has space out there,
you see - and he's pulling in things through the space. And
you get a condensing effect.

And this goes, then, into this: An individual believes that
this condensing effect is caused by another determinism
than his own. Because each time he said, "I don't know,"
put something out there and brought it in, each time that
he did this, he of course cut down the fact of his own
knowingness anew. So consecutively, the more he postulates
"I don't know" and the more he brings in, the less he knows
and the more he thinks he has around him to know about.
Because his motive in pulling in anything to him which he
has created in space and pulled to him - that is to say, he
created the space by creating this thing - the more he pulls
this in, the more he thinks he has, then, in his vicinity
which he doesn't know about.

You should see this quite elementary. Until a preclear - he
has become a preclear after a few trillion years of this
idiocy - the preclear at length believes himself surrounded
by things he doesn't know about. And that is the end
product of it.

Now, he expects you as an auditor to permit him to know
about these things. Now, the question is, is there anything
there to know?

Well, yes, there is. There's the sequence of postulates
which bring about this unknowing state. That's really all
there is there to know.

Naturally, in view of the fact that he kept putting things
out and then saying he didn't know about them, a condition
came about whereby he had to believe that there was some
significance in these items which he was bringing in on
himself. There must be some reason to look.

Now, the first reason to look is "It is beautiful." And
this is the first introduction into reason. It is beautiful. 
I am looking at it because it is beautiful. And that is the 
first reason there is.

In other words, "The whole operation gives me pleasure - of
saying 'I don't know; in it comes.' The reason I'm doing
this is because it's pleasurable or beautiful."

The next thing, when he has exhausted that, the next thing
he gets into is "It is significant." And we have a
condition whereby the preclear is totally sold, utterly, on
the fact that all these things that he has brought in had a
significance in them.

But let me tell you something. He neglected, from first to
last, to put any significance in them. And if he didn't put
any significance in them, there isn't any significance in them.

Now, we get... That's just one universe. Now, how does it
get into a problem of mix-up? It gets into a situation of
mix-up on the basis of agreement. And the first agreement
is "I don't know." Two people agree they don't know. And
then two people, or whatever you want to say - two people,
two beings - are agreed, then, on this first basis.

Because their first point of association has space in it.
And so we get into ARC after space. Space, then ARC. Each
individual is condensing himself. He is never expanding
himself. His final product, as a cycle of action, is
condensation.

You see, to create is simply to put something out. The
first condition of creation is space. And then, now that
it's out there, let's look at it. Bring it in so we can
look at it. And the next step is, It's surviving. Which is
simply another statement of "I am looking at it." It is
surviving; I am looking at it - same thing.

And finally, destruction occurs when he has brought it all
the way in. See, when it's almost all the way in there is
no space so, of course, it disappears and that is destruction.

Well, when he fails to bring them all the way in but just
brings them closer, the cycle of action is incomplete. And
your preclear is hung with all of his compounded incomplete
cycles of action. Every cycle of action which he ever
started and didn't completely finish stayed there. Because
the center of it - of this action, this cycle - is, of course,
"I am looking at it. It is surviving," you see?

If he brought it all the way in, he would have taken all
the space out of it. You see, because space is made by the
fact that he has put it out. Space being a viewpoint of
dimension.

All right, the space was created by the fact that he put it
out. Therefore, the space would disappear on the fact that
he had pulled it all the way in.

Well, he never pulls them all the way in. I say never. Yes,
he very often pulls them all the way in, but I mean, what's
giving him trouble are those things which he didn't pull
all the way in. They are not totally destroyed.

Now, you as an auditor come along, and he asks you to
finish these things. "Let's destroy all this stuff that I
don't know about and that's driving me mad. See, let's
destroy it all." How would you destroy it all? Well,
there'd be two systems of destroying it. One would simply
be to restore his ability to create and go through the
cycle again, and the other one would be simply to bring it
all the way in.

Therefore, putting up eight anchor points and bringing them
in, and eight anchor points and bringing them all the way
in, and eight anchor points and bringing them all the way
in - in other words, the remedy of havingness - is this cycle.

Therefore a preclear feels much better after he's put up
anchor points and brought them all the way in, and anchor
points and brought them all the way in. Of course, they
really didn't amount to a mass after he got them all the
way in. What they amounted to, of course, was a disappearance.

Now, there's the cycle of action. There is lookingness,
there's perception, there's space, there's your primary
postulate, so forth.

The consideration that lies above this is the consideration
that one must put something out in order to consider.
That's an operation, a mechanical operation. Nobody would
ever have any space if he had never put anything out to
look at. 

Now, let's get down to the first and foremost game which a
thetan plays. The first and foremost game which a thetan
plays is, surprise. It's a game called surprise. And I've
just told you the mechanics of the game called surprise.
One of the more complex ways of doing it is for the thetan
to mock up a small box with something in it. Then he
forgets, you see, what he put in it and he opens the box
and he is surprised. This is his action.

And this gives him the sensation of not having known and
having found out something. What did he find out? He found
out something that he knew before. The only way he could
experience the sensation of finding out was to postulate
that he had found out. So we get this dizzy little game.

You wouldn't think a game like this would become serious
enough to wind up on torture stakes, under the grinding
treads of giant tank, and under the high plume of atom
bombs. You wouldn't think it would amount to diphtheria,
torture, infidelity; you wouldn't think this would ever
amount to such an end product.

Well, it does. Interpersonal relations seem to be to a 
thetan - taking a shallow look at this, you see, considering
it all over again - interpersonal relations seem to be the
trouble.

Well, if he looks a little harder he'll find out that
really the trouble is the physical universe. Well, that
actually is a little closer to what the trouble is. But
most of the people that you have anything to do with will
pick on first the third dynamic, interpersonal relationships, 
as being responsible for all of their trouble.

In order to understand the third dynamic completely, you
would have to understand that a thetan is confused about
who is who. His basic confusion, who is who, is manifest
under this: He can duplicate himself. He can put himself
out there in space and be as alive out there and where he
is too, at the same time, as where he is. He can duplicate
himself; in other words. One thetan that can be, then, two
thetans.

And each one of these thetans have all the characteristics
of the original thetan. And then these two thetans can
duplicate themselves and have all the original
characteristics of themselves but be somebody else too. So
we get into valence trouble. This is one of the basic
capabilities. The second we introduce duplication,
however, we introduce space. So the second a thetan began
to be somebody else and himself; too, there was space in
the matter.

Well, he did this, and then he didn't reserve anything for
himself; you see. He reserved no special characteristic or
weapon for himself; and he is opposed by an opponent who is
just as good as he is.

Well, you get an agreement. Now, it'd be very, very simple
for one... two thetans to exist, you see, and each of them
duplicate. And then get totally confused about whose
duplicate what was. And so they simply put a forgetter in
there, and every time they duplicate, why, then they forget
that they have duplicated, you see. And that isn't
themselves anymore. Very cute, but very confusing. Later on
your preclear wonders whose valence he's in. He's confused
about it. There isn't any reason to be confused about it.
He is, where he sits, as capable as he ever was, as able to
duplicate as he ever was.

But here we have, as we look this over, a compounding
problem which results in this dwindling spiral. He's going
to get worse and worse and worse, not better and better and
better, and his foe is boredom.

He feels that if he gave up any part of the game which he
has, he wouldn't have any game at all. And if he had no
game at all, there would be nothing for him to be
interested in, there would be no further responsibility,
there would be no further interest and this one most of
all: no reason for existence.

His biggest scarcity, because it doesn't happen to exist at
all, is a reason for existence. This is his biggest single
scarcity. And if you want to know what scarcity is, just
say "reason for existence" and you have it.

Now, those two phrases interchange. "Scarcity" interchanges
with "reason for existence." An individual begins to have
things. Why does he have them? A reason for existence.

An individual begins to take on form and shape and compound
universes and enter universes and exit from universes and
so forth. A universe is simply a point to view from, plus
the space and objects which are put up there to view.

When he agrees with some other thetan, the agreement may
overbalance and he may begin to see the other thetan's
mock-ups better than his own. When this has advanced
considerably and when he is on a basic agreement with an
awful lot of thetans, you have a universe such as the
physical universe, which is a very, very strong illusion.
It's very solid; it's very, very solid.

And he's on good common meeting ground there. He's...
Everybody agrees that it exists, and it's perfectly all
right to see it. They do not agree, however, that it's all
right to see each other's mock-ups because if you started
seeing in 3-D somebody else's mock-ups, this would mean he
was bigger and tougher than you were and you would be in
his universe, and this would make him boss.

So people avoid doing that. And before they will do that,
they will shut off view of all and any mock-up.

Well, how did they get into this situation? They kept
putting out "I don't know" and "I pull it in" and "I don't
know" and "I pull it in" and one day this "I don't know,"
you know, and then they put something out and, "What is
it?" they say, and then they pull it in. And somebody who
was in communication with them - you see, we got an
interchange, we had an agreement and then two thetans could
put out this somethingness and bring it in - we would get
this: Not only can they duplicate and make two more people,
but in this particular case - much more interesting - they get
what they brought in confused. You see, here we have thetan
A and thetan B and they put out something to know about,
which they don't know about, see. And then they say, "What
is it?" and then they bring it in. And thetan B and thetan
A can then conceive that B has brought in A's and A has
brought in B's. So they've got somebody else's "Don't know
about."

They've got their own, really. But now they've said, "I
have somebody else's," and so we get the interweave of
interpersonal relations. It just goes from that point.
You've got something of mine, I've got something of yours.
You put something out and then I took it, and I put
something out and you took it.

We don't have just interpersonal relations. We have
business, we have games, we have almost anything you want
to derive from that particular echelon.

But remember basically that there was nothing put out but
an idea that there was something put out. Remember this.

All right. There sits your preclear. He is surrounded with
things he doesn't know about. He is totally fixated upon a
mystery. What is the mystery? The mystery, basically, is
what he forgot that he put out, that was called then
somebody else's, that he then pulled in, that now he
doesn't own, that isn't his. And it's still standing there,
an incomplete cycle of action, because it still exists,
saying, "I'm significant."

Now, he has to find some kind of a significance for this.
Now, you could process people on significances forever, and
you would find that the more significances you took away
from them the unhappier they would be. Because the scarcity
is the reason why.

Best way to settle the whole thing... You would run him
back into all of his "I don't knows" and knock out all of
his forgetters if you fed him enough meanings or reasons
why to compensate for all the put-outs which he has done.

They didn't have anything in them. There was nothing to
look at. There is nothing in the box to surprise him unless
he says there is something and says he is surprised. And
says he's forgotten that he put it in the box, and now he
is surprised that it's in the box.

All right. He put something out and then he said, "I wonder
what that is?" Well, did he in the first place say, "I am
now going to put out a horse. Now I am going to wonder what
the horse is."

No, he did not. He didn't put the significance into it.
What he has been bringing in consistently and continually
are things without any significance. There's a terrible
scarcity for this because there must be some reason why.
Because that's basic and inherent in all the postulates
he's made. There must be a reason why.

See, there must be something there to look at. There must
be some reason why this is here. This is just the game
postulate which is made to make the game possible. And
there is no reason why, so the person who goes seeking the
reason why goes down, down, down, down, down, down, down.
And he finally comes out the bottom and finds nothing.
Which is quite a joke, really.

Now, many a philosopher in many an age has gone on this
track and has looked for this deep, deep, deep
significance. The fact that philosophic books are quite
commonly written in the most authoritatively pedantic
language imaginable, is simply a demonstration of how much
we can try to add significance into insignificant things.

If you were to open A Critique of Pure Reason by Immanuel
Kant, the Great Chinaman of Koenigsberg, you would know
exactly what I am talking about at this moment. Never has
so little been said at such length and complexity. And the
fact that he had said nothing when he finished up did not
become apparent until he finished his second book. His
first book demonstrates conclusively that there is an
innate morality to man for which he is not recompensed
whatsoever.

It's just as innate in man. It's an inherent factor - like
the weight in a stone. It's just there. He is innately moral.

And his second book demonstrates conclusively, all the way
through, that he gets paid for it. And that this is why he
does it, because he gets paid for it. This was in 1790, and
the whole field of philosophy has been so overshadowed
with this profundity on the subject of nothing that nobody
has done anything really since in the field of philosophy.

Anybody writing since Immanuel Kant has sort of stumbled
along apologetically. They knew they couldn't make a
German participial adverbial clause phrase sentence. No.
They just... They were in apathy. Anybody who could be that
complex could never be bettered. There is the reason why.
It just doesn't amount to anything. But boy, it's certainly
heavy, weighty, complex and baffling. Don't forget that
one it's baffling, utterly baffling.

And there sits your preclear. And if you could see a
preclear as somebody who had several thousand copies of
Immanuel Kant's Critique of Pure Reason strapped intimately
to every part of his bank, you would have a very clear
picture. It's a weighty tome and there's nothing in it.

Except his total conviction that there is something in it,
that it does have significance, and that somebody else put
it there. He's sure somebody else has moved these
significances in on him, and he's sure there's something there.

Well, all the postulates whereby he is so certain there is
something there, are answered by curing his scarcity of
reasons why by creating an abundance of reasons why.

You can just have him mock these up, and very strange,
peculiar things will happen. These pieces of energy, these
masses of energy and so on, will start to disintegrate.
Bits of blackness that he's never been able to touch before
will start to come apart. Any process that we have known
these many years have occasionally found such a patch of
blackness utterly resistive. But yet that patch of
blackness will come apart by mocking up an introduction
into it of reasons why.

All you have to do is get a flood of reasons why going into
it and it goes to pieces.

Now, what do you mean, reasons why? You mean, do you
actually give it a reason why? Do you quote a reason why?
Do you state a reason why in order to mock it up and put it
into that black spot? No. That's the trick.

Because the basic postulate is simply there must be a
reason why. And no reason is stated. And the greatest
scarcity, of course, is the resulting reason. He has
postulated that something existed, something existed,
something existed, something existed, something existed.
And that something never did exist anywhere along the line.

So of course it is the greatest scarcity there is.

Now, just running this, just as given, on some preclears
- just that will exteriorize them. I mean, the proof of
anything like this is its workability, of course.

Now, this is the anatomy which precedes space: "I must cut
down my knowingness and produce some random action so that
I will have a game." There must be then some kind of a
compulsion to have a game.

No, it's totally self-determined, just as you'll find the
core of any thetan continually self-determined. He says, "I
must have some action, some randomness, some game, some
space. This is a good thing, space." And sure enough it is.

So he enters into this game very wholeheartedly, and every
time he puts out something to view he, of course, has put
out nothing to view. And when somebody else put out
something to view - nothing to view.

But he believed that there was somebody else more powerful
than he. Therefore he believed that there was something
there to see, so therefore he saw it.

On neither side of this was there actually a reason why we
had to put something out until, in desperation, he began to
add reasons why. But I say in the basic operation he put
something out and said, "Now I don't know about it and so
therefore I've got to add the reason why."

He will add the reason why sooner or later. When he gets
into a civilized state, then really for the first time,
when the complexities of existence become very great, then
for the first time will he add real significances, which
are actually just shadows but they're real - you know, he
accepts these as real significances. A chair is a chair.
Its significance is that you sit in it. See? "This is what
I am supposed to do with a chair."

And we have entered the game into the stage of "Now I am
supposed to." And the first "I am supposed to" is "Now I am
supposed to see." Before you perceive a chair, you have to
say, "Now I am supposed to perceive a chair." And you
perceive it. Before you perceive a mock-up, you have to put
the mock-up there. Now, this is the rule of thumb of all
processing: that an individual is seeking further
significances in his case and will continue to seek
further significances in his case until his scarcity of
reasons why is remedied.

That's not remedied by explanation. You evaluate for him,
of course you've just given him a bunch of specious reasons
why. There isn't a mechanical way to address this whole
problem, then, called aberration.

The reason why is, of course, his basic purpose. The
failures of man are simply those points on his track when
he has suddenly observed that his purpose - his postulated
purpose - was nonexistent now. Somebody has pointed this out
to him or he has pointed it out, something of the sort.

His postulated purpose, his straight course, can no longer
exist. And that itself is failure, which is merely a
postulate. What is his intention, what is he doing, what is
his goal...

Well, individuals after a while begin to believe that the
goals have to come from an exterior source. And this is the
make-break point of the case. This is the hump. When they
hit that point and go over beyond it, they're in bad
trouble. They become men, they become animals, so forth.
That's the make-break point.

TBD

When purpose becomes other-determined, that's the
make-break point in life. When all one's purpose is
other-determined, and none of one's purpose is
self-determined. We immediately look this over in terms of
what are orders? And we see immediately, orders are an
other-determined reason why. Or your determination of
somebody else's reason why.

Orders. Orders. Directions. You start to direct somebody,
you have given him a purpose. You say, Now you do so-and-so
and so-and-so," so a purpose comes out to some course you
are setting somebody on; something you are setting up, and
so on.

Well now, he could, of course, just blindly carry out this
order without any reason why, but as he begins to flag, a
reason why introduces itself into there. A man will obey
orders very, very happily until he starts to wonder why he
is obeying them. And then he caves in.

The military forces recognize this so strongly that they
are prohibited, military officers are prohibited from
explaining the reason for their orders. Their orders must
be given and obeyed without any further explanation.

The introduction of a reason why. Well, a reason why I am
alive. An order is, in essence, telling somebody "This is
why you're alive." He has to have a reason why he's alive,
somebody gives him an order. Well, that's a reason why he's
alive, so he can produce some action, of course. Or so that
he can cause something, so he can do something. It's when a
person is depending upon these exterior commands utterly,
and is not generating any of his own commands, that he is
in trouble. An individual is as well as he knows who is
directing him.

Well, you heighten his knowledge of who is directing him
simply by sitting down as an auditor and directing him. If
you do a good, clean job of it, he could actually get in
pretty good shape, just by the fact that you were ordering
him around. He can pin that down. He knows during that
auditing session that he is being audited, and he knows
what he is doing, and it's very precise, and he's going
along doing beautifully.

So for that period he has a great certainty. He knows where
the orders are coming from. And knowing where the orders
are coming from, he is fairly happy about it. He gets to
feel better, and a lot of the question goes out of his life.

But we're just talking about orders. Supposing we had no
mechanics involved in this whatsoever, but supposing
we - instead of an auditing session - we were giving
calisthenics. And the fellow was supposed to jump up in the
air and clap his hands together above his head and spread
his feet apart, and then jump up in the air again and put
his feet together and put his hands at his sides, and jump
up in the air again and clap his hands together above his
head and put his feet apart - in other words, we'd just go
through Swedish calisthenics, we'd find out at the end of
that time a person felt saner. Now, whether he felt
healthier or not is beside the point. You see, he just felt
saner, that's all. He felt better directed.

He felt a little tired and so on. He can look up at the
front of the group and see the instructor who is issuing
the orders. He has, then, a certainty of the location of
the source-point of these orders. And as such this gives
him a confidence, this gives him a security.

Security could be merely that - just a security, or
certainty, as to the source-point of orders and directions.

Now, orders and directions can hide in the bank. We know
that very well. And we know about facsimiles and so forth.
So here you have hidden orders and directions which aren't
immediately located by the individual. Well, why, in the
first place, is he pulling them in? Why does he have
anything to do with these things?

Well, he's just going out through his old "I don't know, so
I'll put something out which I don't know about and then I
will pull that in," and that's actually the basic anatomy
of a facsimile. It's merely a formed, heavily significant
chunk of energy which an individual is pulling in to
explain to himself why he's surprised. Only this can get to
be very grim business. The person has forgotten all about
it. His knowingness on the subject of what he is doing is
completely gone, and at the moment Dianetics - Scientology's
highiy popularized form - was introduced into the society,
the second that this occurred, found a society which had
mostly forgotten that it could ever have pictures. I mean,
it was so far down the line that it didn't even know it
could have pictures. It didn't even know it was still
pulling in pictures.

It had long gone past the stage when everybody had good,
brilliant pictures. So we found that even people who had
eidetic recalls quite routinely didn't know it. They just
sort of had an instinctive feeling, kind of like it, and
once you called their attention to it, "Oh, yes," they'd
say, "I have a picture." Well, they didn't know they had
until you asked them the question.

You'd have to look very close to see that transition of
knowledge. The fellow has remembered things by reading them
out of a book, and yet he didn't know he was looking at a
picture of a book to read them back out of - Eidetic recall.

And of course, this is fairly high stage of affairs.
Anyway, a facsimile is simply a whole bunch of
significance. And if you get rid of a facsimile for an
individual, you do what? You might take a significance out
which he feels he can t tolerate, and so render the bank a
little more null so that he can enjoy it, but essentially,
what do you do? You can do it for a couple of hundred
hours, maybe, but you can't do it for much longer than that.

Because if you do it after a certain length of time, you
have rendered all these significances which he has hoarded,
which he has carefully believed, which he has squared
around - oh, he has worked hard to make those facsimiles
significant. And you've reduced a tremendously scarce item
to an unbearable level of scarcity.

And having done so, the preclear gets worse. That's a
limited technique. Definition of limited technique would be
that technique which reduced out of a case too many
significances.

All right. Well, in the face of all this you'd say, "Well,
how in the name of common sense could you possibly audit?"

Well, let's take the first level you'll find your preclear
at. Your preclear has gotten to a point where he doesn't
believe he can tolerate exterior direction of any kind
because he knows very well that all exterior direction is
very dangerous. So that's taken care of by Opening
Procedure, any one of the Opening Procedures, preferably
those which (1) locate space and get his attention on
space instead of objects and (2) which remedy his
havingness. Opening Procedures, in other words, which
locate space and remedy havingness.

You know, "Locate some spots in space. Now locate some
solid objects. Now locate some spots in space. Now locate
some solid objects." This, by the way, remedies both space
and havingness and therefore does a preclear quite a bit of
good.

You're giving him a whole lot of significances He has
abandoned the idea that a table has any significances. He's
just sort of mechanically using tables and all of a sudden
he wakes up to the fact - "Hey! What do you know? A table!
And the purpose of that table is to sit down at and it's to
put food on and, boy, is that table significant. Slrrp! Oh,
boy." See? And that makes him real happy.

All right. Therefore, our first stage on this gives him two
things: It gives him a certainty of order source, and it
gives him, in addition to that, a feeling that he can obey
these orders without dying in his tracks or something of
the sort. In other words, it demonstrates to him he's not
going to die dead just because you gave him some auditing
commands.

It does something else. It improves his tolerance of
interpersonal relations, because auditing - auditor to
preclear - is a very personal relation. And if one can be
established, you have bettered his social tolerance.

To what degree? To the degree of talking freely with one
other man or one other woman. You've just remedied his
interpersonal relations to that degree.

So we'd have three things happening here the moment you
gave anybody auditing procedure. Opening Procedure, one
right after the other, this person would find out there's a
positive order source. It's right there. "It's sitting
there; I can see it. And that man is significant. He is an
auditor. Boy, he is significant. He's got more degrees than
you can shake a stick at. He's a smart guy. He's terribly
significant." The more significant you are as an auditor
the more in demand you will be. The more mysterious you are
as an auditor, too, sometimes, the more in demand you will be.

We would find, then, that we would remedy the source of the
order, the tolerance of receiving orders, and we would give
him one leg up on interpersonal relations. Now the last is
why you have to establish two-way communication with the
preclear. If you don't establish two-way communication with
the preclear, he is simply being condensed some more. He is
being picked on. He is being shoved at some more. See that?
He's just getting crushed in a little bit more.

If you let him talk, then he's putting out a little space, too.

Now, all of the auditing which you do has to include these
first three conditions: an improvement of his tolerance of
receiving orders, an improvement of his certainty as to
the source of those orders, an improvement of his
interpersonal relations with at least one other person.

So all auditing contains those conditions. And when those
conditions are violated, why, the preclear has a bad time.

All right. Let's take the next procedure. The next
procedure would be - with the usual, routine preclear -
the next procedure which would have great value would be 
to improve his tolerance of viewing.

Because you'll find him in a condition where he is
absolutely certain that it would kill him dead if he looked
at something. Oh, I know, there he has eyes and all that
sort of thing, and yeah, he has visios, and so forth. Well,
this preclear, no matter how good he is even if you
exteriorize him instantly, would still rather look at a
facsimile than at the physical universe. He'll look at
facsimiles of the physical universe; he won't look at the
physical universe quite routinely.

The fellow who comes out with pure, perfect visio of the
physical universe, I haven't met lately. Why doesn't he
see? Tolerance of things to view. His tolerance of things
to view is as bad as he can't see. He can perceive as well
as he can tolerate significances. Now, get this: When a
thing becomes too scarce, it becomes impossible to exist.

That's theoretically. An individual eats food, but food is
terribly scarce and terribly scarce and terribly scarce and
terribly scarce and terribly scarce. He will actually get
to a point where if you put turkey and roast beef and ears
of corn and all kinds of good things to eat on the table in
front of him, he would not only not eat them, he would know
they wouldn't exist. And if you did manage to get him to
sink his teeth into them, he wouldn't have any cognizance
of the fact that he was eating. He'd tell you he was
eating, he'd tell you, yes.

But that's what we know by reality - that's what we mean by
reality or certainty. He'd have no certainty on the fact
he's eating. Everything would be very unreal to him. He'd
feel sort of foggy and drifty.

You see, food has become so scarce that food doesn't exist.
Now, if food became just a little more scarce than that for
this individual, the thought of trying to eat that food
would cause him to throw it up. In other words, if he ate a
little bit of it he would throw it up. He would reject what
he had to have.

And this is your swapping ends. This is where something
becomes scarce and then becomes unreal and then becomes
something that you'd have to reject. And no matter what
that thing is, there it was, then it became scarce, then it
became unreal, and then it's something you had to reject,
will be the course of existence of any significance.

Now, an individual at one time craved all these
significances in his bank. And then they became scarce,
there was not enough reason for living, see. Not enough
purposes, not enough goals, not enough fights, not enough
games, not enough toy soldiers and friends and armies and
all kinds of stuff; see.

And it became very scarce. And he got to a point of where
anything that seemed highly exciting was unreal. See, he
got to a point where it was unreal.

So you talk to somebody, and you say, "Well; you remember
.. " - unreal. That's forgotten. Unreal would be a shadow 
of forgetting.

And when a thing is totally unreal, it is forgotten, see.
And they'd have this kind of a condition. You'd say to this
fellow, "Well, you remember the days when you were in space
opera?" That's totally unreal. Yeah, he's heard something
about space opera. Maybe the fellow spent five million
years in space opera. And it's just unreal to him, you
know. He's not only forgotten that he's in it, it's gotten
unreal on the second echelon. It couldn't possibly exist.

He knows that the only place there's any life is Earth. Of
course he can look up there and see all those stars, and he
realizes that the sun is just one such star, and yet he
sort of had figured out a few decades ago that Earth was
the only planet in the entire firmament.

Your early geography books, the geography books of the
first part of this century, state that over and over and
over and over. By some strange fluke, Earth happens to be a
habitable planet which is going around one of these suns.
Without any proof whatsoever, they immediately subtracted
an actuarial impossibility. It's impossible that all those
stars up in the sky do not have planets. That's impossible.

Because we can see the mechanical formation of planets and
see the remains of one and eight others very certainly
gyrating around the sun here, and - but that's... Earth was
the only one. Just the only-one manifestation. 

So this fellow sort of pulls out of life to that degree.
His friends become scarce and so friendship becomes unreal,
so friends don't exist. So you have to reject everybody.
You see? That course of action.

Now, his past was scarce - you know, he didn't have enough
incident, enough purpose, enough significance, enough drive, 
enough explanation why he was living in his past - and so 
he lived a few lives, you know, not enough significance.
And finally it became very unreal to him he was living life
after life. This fact became unreal to him and pretty soon
he's forgotten that he has. Now, that we've lived life
after life, that's a very unreal thought to people. "Well,
we don't do that - we know that."

Here we get this cycle just in practical application all
the time of too little significance. One of the reasons why
somebody would leave space opera, in spite of the high
adventure in space opera; standing a watch on a space-opera
bridge - on a spaceship bridge - standing a watch, looking 
out into the blackness of this universe week after week,
hurtling at a mad rate of speed through space, is week
after week of standing with exactly the same viewpoint.
Week after week, same viewpoint, asking the continuously
tense question: "What is it? What is it? What is it? What
is it?" With a dependency upon the velocity of the
spaceship itself to bring in the objects which one can
identify. And that's madness itself.

Now, the assembly line production which was invented by
Henry "America First" Ford was the curse of labor. It was
actually the death of labor. And may well be the cave-in
point of this society. Assembly line production makes a
workman stand in one place and handle the same item over
and over and over and over. Go through exactly the same
motions. You talk to one of those boys that's come out of
Dearborn - nnneeeerrroowww. He's gone mad with the idea, or
he's turned himself into a robot. And all he can think of
is the second dynamic and get drunk. In other words, he's
what you and I would classify normally as a bum. Just so
that he can tolerate this idea of standing in one place.
Now that's what I mean by a scarcity of significance.

Action is a lower-grade significance. Action is lower-grade
purpose. First purpose is a thought purpose, you see.
Thought direction purpose.

Now we get down on a lower echelon, thought is a result of
not having enough action. Now we figure-figure-figure.
That's the figure-figure-figure brand of thinking. Because
a person can't have any action - it's too scarce, he can't
have any effort - it's too scarce, so he's got to
figure-figure-figure figure-figure. Most of his figuring is
how he can get some action, so he'll be thinking up goals
all the time.

The fellow who is involved in fighting man-eating tigers
from morning till night never has a thought regarding the
amount of action he's engaged in. He doesn't do any
thinking at all. Matter of fact, he gets a good systematic
way of knocking off tigers, and he has a fine time.

Action. Randomity. Different kinds of tigers. Different
places to knock them off. Places where tigers are liable to
knock him off; places where they have knocked him off. You
get the idea. Now, boy, there's a lot of significance
there, isn't there? Lots of significance.

Now, we take this boy who's just got through fighting
tigers and we put him on a Dearborn assembly line. And he
stands in one place, one square foot of concrete, and he
picks up one radiator cap and he screws it on the nose of a
Ford. And that Ford rolls down the line on an endless belt
and he picks up another radiator cap and he puts it on the
next Ford.

There's no difference in these two Fords, by the way - as
far as he can see it's the same Ford. Life is getting
scarcer and scarcer and scarcer. Reasons why are getting
scarcer and scarcer and scarcer.

If anybody wanted to make assembly line work tolerable,
even vaguely tolerable, they would at least throw some
music and action and so forth so that there's some
amusement going on in the joint. But management wouldn't
like that - that would be pampering the workers. There might
be some of them finish five years of service without going
crazy. Management would never tolerate that. I'm talking
today like a communist. Yesterday I was a Republican.
Anyway... When I think of assembly line production I can
see every reason why communism exists. It needs no further
excuse.

Well, let's just take this single, unchanging viewpoint
forever idea and find out that's the one thing that will
drive your preclear right off of his pins. And compare
that immediately with this: Here is somebody who is running
out of reasons why.

Why is he alive? Well, he can't see any reason why he's
alive, because he's standing in one place. He isn't doing
anything. He isn't even putting anything out into space
and bringing it in again. He's going through this action.

He can't introduce any mystery into existence. Boy, is
everything explained! Horrible, isn't it? I mean, it's all
explained because there's the radiator cap and the reason
he's putting it on the Ford is he's getting two dollars and
seventy-five cents an hour. I mean, that's the end of it.

All right. Let's get off of this basis of what are the
mechanics of existence, and take a look at existence, and
we'll find out that existence victimizes itself by slowing
down motion, making possible less and less action, and less
and less action, and less and less action, until an
individual has to dope himself into an unconscious,
forgetting state. He has to reduce his awareness down to a
point where he will not recognize that he's not having any
action.

If you start to feed him reasons why, you're liable to turn
on the most terrific somatics he's ever had. Because he's
got everything partly pulled in, you see, and looked at,
and he's held it there unexplained. It's all there
unexplained. And he pulls it in and it's unexplained, and
he pulls it in and it's unexplained, he pulls it in... The
reason he pulls it in and it's unexplained is because there
was no explanation in it. And there won't be any until he
adds one to it.

Now, if you were to run him constantly and continuously and
for a long, long while on concepts, all you would have done
was strip all the significance out of all the energy, and
boy would you leave him in a mass. He would be in a solid,
explanationless mass. There's no explanation to it. There's
no thought in it. He knows it's there. He knows there's a
reason why it's there, but he looks in vain, finally, after
he's run all of the thoughts out of it, for it to have any
thoughts in it at all. And so he's in a horrible mess.

The way to solve it would be to give it lots of
significance. Do you know that you could audit this way.
You could give that mass so much significance, just as an
auditor... This is evaluating for the preclear. The only
reason you can't evaluate for the preclear is you don't
evaluate enough for the preclear as an auditor ordinarily, see.

You'd have to push this over the hump that would actually
be a strain on the brain - imagination, plenty of it. You
could explain to him down to the last ditch why that mass
of energy was sitting there.

You know, he's got this pressure around his face, and so
forth. And boy, you could explain this to him like mad. You
would explain it to him on a basis of demonology. And you
could make it so exciting and so significant, give the
history of demons, their separate and various names, how
they are all bossed by separate and particular archangels
or archdevils, and how this has affected him in various
ways and how to use them in various ways. And if you were
convincing enough, he would lose that mass. This is what's
known as demon exorcism. If you pray hard enough, if you
explain hard enough, if you yell hard enough or beat a
tom-tom hard enough, you'll finally bang enough
significance into this mass so he doesn't have to pull it
up to his chest to look at it.

But of course he has to be in an hypnotic state to have
this done to him, doesn't he? So this actually compounds
the felony and that's why evaluation is bad. As I say, you
could actually make somebody get rid of one of these
masses, simply by putting enough significance into it for
him. That's hypnotism. That's why people are willing to be
hypnotized. They've got to have enough significance to
explain why they're going through all this strain. They're
standing in one place, they are working hard, there's got
to be a reason why all the way along the line. They don't
have a reason why.

Now, every time you do a good job of auditing on a
preclear, he'll go into action. When you do a real good job
of auditing on a preclear, he goes into action. He goes out
of thinking and into action. You lose most of your
preclears before you've thoroughly cleared them. They
simply come upscale a little ways and they go into action.
They are not bad enough off so that there's much upset
about it. Actually, a lot of preclears could come in to
you, you'd simply introduce some more significance into the
case, they would go away and go into action. That's elementary.

Why? Well, the borderline between inaction and action is
pretty low. And it's very hard for an individual to remain
still. And the only reason your preclear's gone motionless
and is sitting still, really, is because he's sure that he
can figure some significance into this himself. And so he
goes motionless and waits in order to do that.

There's a lot of computations could come in on this, but
there's your basic computations and there's the basic
reason why a preclear goes off and goes into action. He
doesn't start telling you that the world is bad, bad, bad.
The person who is bad off tells you the world is bad, bad,
bad. Not the person who is well off.

It's simply an action playingfield. That's all the
significance there is in it. When you try to add very much
more significance, there isn't any. But to have a game,
you've got to have action. Action requires antagonists
protagonists and antagonists.

Once in a while, some man of action will get so desperate
that he'll play both sides. He'll play both sides of his
own game. He's playing chess with himself. He'll go out and
make trouble for himself; just so he'll have some action.

You see people doing this on a thought level. They will get
themselves into the most interesting ball-ups, just to have
some action. There are people around who are so starved for
action that they won't let you rest until they have argued
you into fighting with them. See? You'll find yourself
upset by these people all the time. The only thing wrong
with them is, is they haven't enough action.

And so, they really can't have action so they simply go
into an emotional wingding. And they can't do anything in
life. You'll find these people are very bogged down on
goals, and so forth.

Well, there you just about have the picture. You find that
people, by looking for significances, find other universes
more significant than their own, more powerful, more full
of reason, more full of action, more capable of producing
action, and they'll slide over into the winning valence,
you might say - the other universe. And they'll borrow this
universe and that one, abandoning their own the while, and
giving up their own reasons. And the final analysis of it
is what?

You get somebody who doesn't know where he is or who he is
or what he is doing, but he's sure of this: He's sure got
an awful lot of energy masses or something around him, and
there's something deviling him, and he's not sure what. And
if he could just get the significance of it - he knows that,
you see - if he could just get the significance of this, if
he could just get the button within the button within the
button within the button, he'd be well and happy and go
back into action again and all would be well.

And of course, in searching for it, he simply runs out the
existing significances he has, and he winds up a
significance pauper. He will find more things wrong with
his case and wrong with himself than you can add up, if you
keep on taking things wrong away from him.

Supposing the only process you were doing on this preclear
was to take things away from him. He'd find a new one to
put in every time you took an old one away.

And if he was real clever, he'd put in a dozen new ones for
every one you took out, just to be on the safe side and
create a little abundance. The only reason why he will ever
have is the one which he states exists. That's the only
reason why a preclear will ever have - the one he states
exists. And therefore his self-determinism is essential to
his salvation.

When an individual has lost the willingness or the right to
postulate reasons for existence, he's gone. You as an
auditor are supposed to solve that. The top echelon of
space is significance. Below that you have Viewpoint
Straightwire. And that's the immediate lower point because
that introduces tolerance of looking, and so the more he
can look, the more he can have.

There is no scarcity. It's only how much he can look.

(end of lecture)

_


