What Your PC is Trying to Do - part one (4ACC 540322)
Series: 4th Advanced Clinical Course (4ACC)
Date: 22 March 1954
Speaker: L. Ron Hubbard
This is the first morning lecture of March the 22nd.
The impulses of the thetan are very simple. The motives, the motivations of a thetan are very simple, When you understand these, you can always look at a preclear and know what he's doing. If you don't understand these or you're all fogged up on something else and so forth, you're never going to know what a preclear is doing and so you're not going to be able to process him. You want to be able to process him, let's get down basic motivation.
The motives are very simple. They consist of something and nothing. A preclear who is in very good shape can make something of things or nothing of things, at will, without disturbance to himself. A preclear who's pretty badly off and knows he's skidding and so forth, will fixate on an obsession to make nothing out of everything. And below that, after he's convinced he can't do this, he becomes a body. He is being a body at that time. And being a body, of course, on this communication graph, he's trying to make something out of everything. See, he won't make nothing out of anything. You know, he has to be this way and that way and handle people this way and that way and do this and do that about life and so forth. He has to make something out of things, obsessively. He can't make nothing out of things. If you get right now this idea of somebody whose case is hanging fire, you're liable to get a little ping in the brain: objecting to people making nothing out of things. Just think of it for a moment: people objecting to people making nothing out of things. That's a case-crack point on some preclears. They're objecting so hard to people making nothing out of things because they're trying to make something out of things that they get on the maybe.
Now what is a maybe? A maybe is more or less 50 percent something as a motive and 50 percent nothing as a motive. That's a disagreement. See that?
All right. Now we get somebody who's really, really, really bad off he can't be something anymore and so forth. Now he very, very obsessively makes nothing out of something, see. Oh, boy. But by this time everything around him is trying to make something out of him or nothing out of him and he's just in inevitable conflict with these things. His destiny has gone out of his own hands.
And below this we get delusion. He looks at perfectly empty space and it becomes something. He is haunted day and night by things that are liable to jump up and jump him. See, he can't quite tell what's going to happen next. Lions and tigers and dragons and dames and—anything is liable to happen—snakes, bugs, tarantulas, are suddenly liable to appear where there isn't anything. Now, this is just your other-determinism.
Now, we've got self-determinism, other-determinism. Now, there can be as many things self-determined as there can be postulates and that's an awful lot of things, isn't it? But the basic mechanics of the thing depend simply upon the determination—self-determination—to make something out of things, to make nothing out of things. A thetan in good condition can make something or nothing at will without himself being terribly badly affected.
Now, what is the exact mechanism of restimulation? The exact mechanism of restimulation?
You've noticed, now, in being things, being this and being that, every once in a while you couldn't quite be something. Some distance intervened between you and it. Did you notice that? Every now and then you'd have something turn up and there'd be some little distance between you and it. You could almost be a car, you know, but you'd sort of see the car out in front of you. Well, a fellow who can be a car is in the same position as the car he is being. Whether it's a mock-up car or an actual car, he's in the same position as the car. He is not at a distance from the car.
Now, we get ahold of somebody and we say to him, "All right, now what can you be?" And he says, "I, uhmm-ruh-rub-rub-wmmmm... be a car, be a car, I… I… I, uh mmmmm... " He's not certain. The moment he's not certain he can be a car, it's because he has to look at a car from a distance. See, you could almost look into his head and see what he was looking at, if he's still stuck in a body, or if he is a thetan and kind of goofballed, why, you could be from his viewpoint and you would see what was taking place. He's not quite certain he can be a car. That's because he's standing there looking at a car. He's got a car near him, over to the right or over to the left or someplace like that, or in front of him, but not right where he is.
Well, you know, here's the clue: He can't be a car because it is dangerous to be a car. Cars have already produced upon him an adverse effect. As he's looking at that car he is being, he actually is being a car. You see that? Of necessity, he must be being a car, although he's not quite certain. This not-quite-certain is just "I don't want to." See?
So what happens then? He's been a car, it got wrecked, or he was in a car that got wrecked and this was very painful and this is something which mustn't happen again. Well, if it's something that mustn't happen again, therefore he must hold on to it. But this is the silliest thing in the world, this thing: "I have to hold on to this so as to remind myself that it mustn't happen again."
So you ask him to be a car and he can almost be a car—almost. He's being a car. He's being the car, though, that he objects to. So he isn't quite wholeheartedly being this car, he's being other-determinedly a car, looking at a car he would like to be self-determinedly and can't make it. Here's your other-determinism and self-determinism in immediate conflict. A car has moved in on him sometime before you ask him to look at this car or sometime before—if it's a facsimile—sometime before he saw this car. There's been a car moved in on him from other-determined motives. And it's forced him to be a car. Well, this was against his will, so he doesn't like that. So here he is looking at a car. He can't be a car. See that?
"I won't be a car," he's saying, while he is being the car and then he's looking at this other car that he would like to be. Well, being the other-determined car forbids his being the car he wants to be. "I can be a car" he says. "No, I can't be a car, it must be a mistake." The car is over there someplace. It's over in front of him.
Well, what's the mechanism of restimulation? Individual simply looks at a car and at the moment he looks at the car he, of course, has to do what, to see it? He has to be willing to duplicate it. And in the process of duplicating the car, he gets a similarity occurrence in the bank. And instead of duplicating the car he's looking at, he becomes the car that was forced upon him. So he looks at this car and he feels like the car is forced upon him. See?
In other words, he isn't really duplicating the car out in front of him. In the effort to duplicate the car out in front of him, he just lazily picks up some kind of a duplicate of any kind that's lying around handy and it's the wrong car. He puts this thing on and he's in terrible shape immediately. He is restimulated. He becomes, instead of a duplicate of a car, he becomes some old facsimile of a car. See that?
All right, so he goes around and he looks at a woman. And instead of seeing this woman, he takes a facsimile of some woman that was forced upon him—or that forced things upon him—that he obsessively is being. And he looks at Gracie and immediately knows— he knows about Gracie: she's just like Agnes, only he wouldn't be able to articulate this. The moment he started to articulate it, it'd blow. But he hates women. This is obvious.
Women are no good! Any woman he looks at—obviously, no good. Why is this so obvious? He has a bunch of facsimiles around, where other women have been forced upon him. And instead of duplicating the people he looks at, he obsessively picks up a duplicate of some other-determinism. In other words, he's got a distance between himself and the woman and this is enough to restimulate some old upset in his existences. Now, it might not even be in this life, which is what makes it complicated.
All right. Now, we get some communist and he goes out and he looks at some fellow that's wearing a good suit of clothes. He can't stand it! If you ever want to put a communist or a socialist or a share-the-wealth boy on an E-Meter, you would be amazed at the emotional reaction at observing anything in good order or that has some havingness. I mean, he just zzzzzmmmm. That's because havingness of that level has been forced upon him at one time or another against his consent and he is obsessively being it.
Let's just take it in terms of pictures: he sees this fellow well-dressed, disassociates—you know, I mean he starts to duplicate this fellow who is well-dressed in order to see him and instead of duplicating him, he picks up a facsimile which is similar. You know, it almost duplicates. This itself is a symptom of laziness, isn't it? It's a symptom of no effort. You know, he can't create or handle or originate effort, so therefore he's going to pick up old facsimiles in order to see things. Well, this is real cute, this is fantastic, as a matter of fact. What's basic, then, on all this engram chain?
One is making facsimiles themselves. Two is keeping them—because one must save things, so therefore one saves facsimiles. And a very easy way to look at everything is simply, instead of duplicating what you're looking at, put on an old facsimile. You know, that will duplicate it, won't it? See, that's real good.
And then your preclear has these weird ideas: every time he looks at a well-dressed young man, why, he is immediately obsessed with the idea that he ought to hate him or kill him or something. Well, it's non sequitur—he doesn't even know the fellow. What's the connection?
Well, he's using facsimiles in order to duplicate. And he starts to pick up a facsimile of a well-dressed young man and, of course, he gets one that was very unlucky, and so of course he knows all about that young man he's looking at. But is he looking at this young man? No, he's not. He's inspecting the facsimile which he has just picked up. And so you get an introverted attitude toward existence.
Now, it's the moment when a fellow started to use facsimiles in order to duplicate things he was looking at, so that he wouldn't have to actively duplicate things he was looking at. You see, that point way back on the track someplace. He started to pick up facsimiles, you see, in order to see. You know, he couldn't make new facsimiles and he didn't have enough energy, enough effort, so he must have considered effort or energy bad in the first place to have started this business of removed beingness. He sees a car. Instead of a duplicate of a new Ford, he puts on himself any kind of a car facsimile that is handy. All right. Of course, the easiest thing in the world to pick up is something that is being forced in, something that's got some pressure on it. Well, so he can have a nice little pressure system rigged up there whereby he gets all this automatically, can't he? All he has to do is look at a car and immediately the fact that he's looking at a car (he doesn't have to make a duplicate of the car in order to see the car), why, he's got some pressure system that moves in a facsimile of a car on him. So he now says, "Well, I'm—to all intents and purposes, I'm adequately duplicating that car I'm looking at. Of course, I hare the car. Why, it's just a horrible thing. Look at it—all chromium. Terrible. Probably keep on running, it won't break down—horrible car."
After a while we get a deteriorating acceptance level. Is the fellow looking at anything he's looking at? No, he's not.
Well, because all these facsimiles tried to make nothing out of him at one time or another, because Of these automatic machines, why, he starts to make nothing out of everything he's looking at, obsessively. He just—bing-bing. You know, stimulus-response. And that is stimulus-response.
All right, we take Beingness Processing: The first time we're letting this fellow self-determinedly select into the bank one way or the other and find things he can be and put them on. Any time that you find him able to look at something at a distance and almost be it, he is actually being something quite like it, right where he is.
Now, we look at some fellow like this: This is the "cone effect," you might say. We get somebody crashing into a planet. The auditor says, "What can you be?"—this and that and all of a sudden he says, "Oh, I guess I could be a planet, uh... I guess... That's very funny, there's a planet stuck out there in front of me. I can't be a planet. There's that thing stuck out in front of me. I see this picture in front of me. Hmm."
You've just arrived at the product of experience. Any time an individual is removed from an object this way, you know very well that he's holding on to something that mustn't happen again—which is to say, be a planet.
So he must have, right where he's sitting—he must have at that instant basic-basic on planets. He's certainly got that one. He's looking at a facsimile of a planet out in front of him and he can't be it. Well, if you went ahead and made him crash on this planet or run into it or do something of the sort with it, you could run it out as a facsimile. You could. You could just erase it and he'd feel quite a bit better.
But there's an easier way to do it. If he is holding on to a planet just so he will be reminded (string around the finger) never to, in the future, run into any planets—it must be that anything from which he is separated by a distance when you ask him to be it, if you find a distance intervening between your preclear and the object, it must be that he has a similar bad experience earlier. It just has to follow, you see: stimulus-response. Of necessity, if he is unwilling to be this planet it must be that another planet was other-determined about him, earlier.
Someplace, then, he's being a planet. But where is hc being the planet? He must be being the planet right where he is if he won't close terminals with the planet.
Now, we get this really deteriorated: we get him closing terminals with everything he looks at because his own determinism has been so consistently overcome that just the fact that he can't be something is enough to make him crash into it. You get your standard Sunday driver: he's got to hit. Your accident-prone: he's got to run into things. Why? Can't be them. Well, it's enough not to be able to be it to have to run into it.
So instead of pressor beams at work, you have tractor beams at work on any facsimile he looks at. Well, that becomes a rather frightening ballup of the track, doesn't it? The whole track, to a large degree, groups. But nevertheless, he's being the objects which are crashing in on him earlier, same way. I mean, in either case, if objects crash in on him or if objects stay out from him without his consent, one way or the other, then he's being another similar object, earlier. At the moment it happens, he's being it. So we have this fellow, he's going to run into this planet and they're stuck. You know, he sees the planet. There he is, there's the planet. Okay. Right where he is, he is being a planet. He's being a wrecked spaceship, he's being the whole works, right where he is. He doesn't separate these things out from him and remove them to a distance, unless he is operating upon experience. Experience is a bad thing. It's not a good thing. Experience tells him that he mustn't be a planet. Well, what is experience? Experience is a facsimile which he is already being so it won't happen again. It won't happen again; he's got to be certain of this.
Now, we get some preclear and, well, this preclear exteriorizes, interiorizes and then doesn't exteriorize again. "Oh," you say. "Well, let's look through this person's life." You find out that anything that happened, it must be that it mustn't happen again. We can get a preclear to do something only once. You know, he can snap in one planet on himself. He can snap in one car, you know, and then he can't get a second car. He's just dramatizing this one: It must only happen once. It must never happen again. See, it must never happen again. This is the postulate he's running on.
Well, if it must never happen again—the thing that has happened, he must be holding on to. So if nothing under the sun must ever happen again, then, somewhere in terms of early facsimiles, this individual must be holding on to a kind of incident for every kind of thing that you ask him to face. So he's already being these things on an other-determined basis than his own. So you start searching around with Beingness Processing, he will eventually go out into the original experiences. And that's what we know as basic-basic. And that is the mechanism of restimulation,
Restimulation, then, is a duplication by facsimile. Instead of a duplication of the wall by looking at the wall, he duplicates that wall by—he grabs a facsimile of some old wall. See this? Restimulation can be defined as duplication by facsimile.
Well, he's on the cycle of everything is trying to make something of him or everything is trying to make nothing of him. Someplace or another we go, then, on these four points on the track—five points, the first one being a natural point, he can make something or nothing of anything. Your next point below that is where he somewhat obsessively makes nothing of things.
Now, we get over here to another point and we find other things kind of obsessively, he thinks, make nothing of him.
Now, we get down to a point of his resistance to other things making nothing of him.
And we'll find him being a body, being an object, trying to make something of everything.
And then we will find things countering this activity by always trying to make something of him. And so we go down-spiral. We go down to that something-nothing impulse: other-determinism making something of him, other-determinism making nothing of him, his own determinism making nothing of things, his own determinism making something of things.
Now, let's get to the poor fellow who has to make nothing of himself. Now, where is he on the track? Where is he on this spiral?
Well, break out your microscope, because he's really dwindling in size. You see that? He's at a point where he has to make nothing out of himself. Well, this immediately says he can't make nothing out of anything else.
An entrance to this case is to get something he can make nothing out of. Just find something he can make nothing out of. A person is running self-invalidation continually, you know? "Well, I can't do this and I can do that," and so on. Now, we've got self-invalidation at work. Every time he says he can do something, he can't do it.
Well, this is a short circuit. His effort to make nothing of things is bouncing back on him again. So, he's all he's got left to make nothing out of and he is doing it in grand order. That's self-invalidation. He's all he's got left.
Now, you've gotten down along the strata of normal now. In this life he starts in by trying to make something, usually, out of the narrow, immediate environment. And then starts to make nothing out of the narrow, immediate environment and then we get the environment coming back in, because of defeats and so forth, even closer to him. So now he's making something and nothing out of his immediate self. Very intimate.
He can make something out of himself. About the time a person gets into his late teens, he's almost completely over trying to make nothing out of the environment. He's cured. He's been slapped back often enough so that he doesn't criticize things or mock them in public and bark them down and so forth. He's gotten to a point of where he's got to make something out of himself. Well, we can discover him in his twenties and he's trying to make something out of himself. And next thing we find, he's trying to make something out of himself rather obsessively and then this will collapse and he'll try to make nothing out of himself. And this is where your illnesses, your endocrine illnesses, psychosomatic ills and so forth start cutting in, when an individual is starting to make nothing out of himself.
Well, that's your mechanism. Well, we speak of mechanisms, then we must be talking about at least two objects, hm? We're talking about other-determinism and self-determinism. Well, we must be talking about two actual objects. Well, what are they?
Actually there are three actual objects: the three universes. Now, what's he doing with his own universe? His own universe, just like gravity, just like other-determinism, any one of these things, is a matter of consideration. As ye consider, so are ye. That's that.
Now, you add conviction to consideration and you've really got a hefty package to handle. Maybe you're convinced it's that way. You've considered it's that way, but now you're convinced that it's that way. So that the top level of aberration is conviction. There's where aberration enters: with conviction.
One is convinced that he must make nothing of things. One is convinced he must make something of himself. One is convinced he must make nothing of himself. Do you see?
First, it takes a consideration. And then a conviction. Now, where's the conviction come from? Actually the conviction later on the track starts in by impact. An individual knows he can be hit, he knows that when he's hit it hurts. This is just a consideration, you see. But he's convinced. But what is he running on? He's running on the snowball characteristic of he's just considered it so many times and he's been more and more convinced of it and just mass and quantity and so forth—he's convinced of these things too. This adds up to a terrific consideration.
Now, you go along to somebody and you say, "Well, you're not sick, why don't you just say you're well?" so on. He's got eight billion, seven hundred and forty-five million total convictions on the fact that he's a sick man. And you're going to say to him, all right now, just—snap-snap and come back to battery and so forth.
Well, of course, by exteriorizing him you give him a big shift of viewpoint. You give him more fluidity. He gets closer to doing what he's doing because he hasn't got his universe and the body's universe mixed up. His universe, the body's universe, the physical universe.
Well, these considerations and convictions, as they come along, have to do with sizes of universes. He begins to believe that the physical universe is bigger and more powerful than his own, if this is true—to him, you understand, that's just to him, it doesn't matter whether this is true or false, we don't have another big value sitting out here mathematically. The effort of the mathematician is to remove something beyond criticism by putting it over out of everybody's reach, see. That's the wrong way to solve anything mathematically. You've gone over here and we say we're not going to take your opinion or somebody else's opinion, we're going to leave it all up to mathematics. Well, that's a fine way to solve nothing. Because you've got a set of symbols being observers. Anytime you can convince me that a piece of chalk or some ink can look, I will accept mathematics as a valid critique of humanity.
Now, here we have just the individual himself, himself plus a universe, the body's universe as another universe or other people's universes, and the universes of other bodies, and the universes of other thetans—this is a class, "other universes," but remember his body's universe falls into this classification—and the physical universe at large, which is the agreed-upon universe.
Now, he considers at first that his own universe is far superior to the physical universe and he enforces agreement to the extent of making his own universe senior to other universes. And then these can kick back. Why?
The only reason they can kick back is because he's tailored up his own universe to match those universes in order to control them. See, you tailor up your own universe in order to match the physical universe so that you can control the physical universe and here we go. Because the second that the physical universe kicks back and (1) first considers that he is being licked by it and (2) is convinced he is being licked by it, his own universe tends to become smaller. It's just a matter of consideration.
He says, "My own universe is smaller and less powerful, now, than the physical universe. And here's this enormous physical universe and here's this little poor little microscopic me and here's this great big powerful body's universe which I don't seem to be able to do anything with, either." Something wrong with the body, he indistinctly feels, and there's something terribly powerful and overpowering about the physical universe. And it's down to the point where you'll discover most preclears, it's down to the point of where he doesn't exist. Not only does his own universe not exist, he doesn't exist either. And we just address some automatic machinery, see. We press a button and it runs on off.
You can ask some preclear to be somebody else's universe. You must always do this drill with a thetan as you bring him on up, or bring her on up: Be somebody else's universe. Be his own universe. Be the physical universe. Be somebody else's universe. It's a Change of Space drill. But it's a very, very necessary drill if you're going to bring his perception all the way up. His case can hang right there. You can miss doing that and his case will hang up.
I've seen a case run many, many, many, many, many hours and hours and hours beyond the point that this should have been done. It doesn't take long—half an hour or something like that, of just, "Be your own universe. Be somebody else's universe. Be the physical universe. Be your own universe. Be somebody else's universe. Be the physical universe." I mean, it's just that patter. Nothing tricky, nothing added about it. And he'll make all sorts of discoveries of his own and he may protest at first and then—but he'll go right on through and be as well as he can, then the first thing you know, why, his perception turns up.
Why does his perception turn up so well? Well, it's because he starts duplicating, actually, instead of fixedly. He stops this business of picking up a facsimile. Now, we exteriorize this thetan and he doesn't quite know where he is, but he has a hospital ceiling and he's got the floor that belongs to a ballroom and doggone it, everywhere he looks and everything he does we see this mechanism of using a facsimile instead of a duplicate, showing up like mad. The body actually, as far as the physical universe is concerned, is much more able in duplicating the physical universe. Much more able than the thetan is. Simply because it has a set pattern system which has been completely overcome by the physical universe. The body is in a tough spot. It's been made to appear, it's there, it's subject to all sorts of laws of the physical universe; its universe, in other words, is pegged down. It is already shaped.
Well, the thetan, exteriorize him and you say, "Take a look at the floor"—only it's a mosaic floor. He knows there's no mosaic floor in your office. He's sure of this. And there, staring him in the face, is a mosaic floor. What did he do?
The fact that there was a floor there made him play it safe. He knows he has no energy, poor fellow. He made him play it safe and he just picked up the first facsimile he had of a floor and stuck it under him. And this is it, a mosaic floor.
Well, you say, "Take another look at the floor." Well, now it's a ballroom floor. What did he do there? His automatic machinery has simply shoved him a ballroom floor in order—so that he can look at the floor. In other words, to look at it he has to duplicate it. And in the process of duplicating it, he uses a facsimile, you see, instead of just mocking it up. But he doesn't have to mock it up at all, actually, in order to see it. But he thinks he does. So he must be scared of that floor if he keeps on using fac—. He doesn't care what happens to the facsimile. He just doesn't want to get hit in the face himself. Well, he knows he's something if he's doing this. He knows he's a mass of some sort.
All right. There is that mechanism at work. Well, what is the mechanism, the exact evolution of one's—let's take a thetan, what is the evolution of his universe? In the first place, his universe was anything he cared to make it. It had great fluidity. And then as he decided—or as he was encroached upon—but as he decided that he had better control this vast bulk called the physical universe, as he started to control it, his own universe began to be tailor-made and he began to believe, because there's a finite limit to the MEST universe, that there's a finite limit to his own universe. There isn't a finite limit to his own universe. He can go on doing this forever. But he's very unhappy about it. He only loses at the moment when he believes he can no longer create energy. Energy has to be given to him—he can't grab hold of energy. He's stuck with the idea of energy.
You have, then, a thetan whose whole universe, his own universe and so forth, has been formed and molded on a pattern of, first, the body's universe, and second, the physical universe. So you have the thetan's own universe being a composite mock-up, you might say, of the thetan that's running the body—the body's universe—plus the physical universe. And this is a balled-up mess. Where's his own universe?
Well, his own universe is right there—it's really all he'll ever see. There's no real interchange of energy unless he says there is. It's right there. It's a duplicate of a hundred thousand body universes that he's been mixed up with and a few billion years of physical universe that he's been mixed up with and this potpourri and hotchpotch is mainly a bunch of obsessive, compulsive overcomings of his own determinism. He's been swept over, he's been overrun so often by so many things that he is sitting in the midst of a great many fixed patterns. These patterns have been foisted off on him. And he's sitting there and he uses them to duplicate what he's looking at.
Of course, one of the most fixed patterns he can get is a pattern of blackness. Why? Well, the physical universe is a black universe and the inside of a head is black. So of course, this is very fixed because he can see these all the time. And when he gets very fixed, very obsessed about it, why, everything kind of starts looking black to him.
Well, you get him in the frame of mind where, "Everything else can put ideas into my universe and fix them exactly and there's nothing I can do about it." You get him in that frame of mind. You get him in the frame of mind that, "Other beingnesses and other universes have impressed themselves upon my universe so strongly that my universe is only, then, a rather sorry, fixed mess of what has been." And you get his time track. His time track, then, consists of fixed patterns of his own universe. It no longer has fluidity. It consists of fixed patterns.
And gradually as this determinism is more and more overcome, he conceives that the power of the physical universe is so great and the power of the body's universe is so great that his own universe must be microscopic in proportion to them. And being so microscopic, of course it can be overcome. And the only thing he could possibly do is sort of hide it in himself and tuck it away and forget it all and sleep it out and just hope for the best. That's what he does.
Well, all the processes we have could be categorized into—well, actually, you could categorize them into these: one, a process to straighten up the body's universe. Now, that's Dianetics. That runs out the fixed patterns in the body's universe, to a very marked degree. Hardly anybody in Dianetics ever did otherwise than address the body's universe. You know, what happened to this body in this lifetime. Well, once in a while they'd flip over and process what happened in this lifetime as impressed upon their own universe. No great difference. They had themselves so completely compared with the body's universe, the time tracks compared utterly.
But their concentration and interest and motive and intention—and that's most important: the motive, intention—was to straighten up the body. And if their intention was to straighten up the body, then they were of course operating on the body's universe.
Next thing is to make somebody able enough so that he can affect the physical universe and alter and change it. Now, that's another thing. Physical universe is just one of these big, fixed patterns, that's all, and it doesn't even have to be big, doesn't even have to be small. It's just a fixed pattern. You go out here and blow up a planet or you run out an engram out of the body's universe or you get a thetan to change his mind or take some of the fixed patterns out of his own universe, you're doing the same thing, in comparison—but one for each, from the viewpoint of a thetan. The way the thetan would change the physical universe is with broad effort, on agreement, usually in teamwork with other composites. Or it would be as him, as the body, operating against the physical universe—he does that all the time. Or he could change the body's universe—in other words, change the form of the body, form and function of the body. Or he could change his own universe or he could change his own mind.
And so we've got these categories of change which are possible by processing: his physical universe, the body's universe, the thetan's universe or his own mind.
He can also change other bodies' universes, you see, of course, in the same category, but he has more difficulty in getting them to change their mind. And the main reason for this, of course, is because they're so concentrated upon the body that their own universes compare with the body's universe to such a degree that they're convinced that the body cannot change its mind. They're certain this can't happen, because it's a fixed pattern, isn't it? It's quite obviously a fixed pattern much bigger than they are.
Well, as we go back along the line, we find the most favorable processes in Scientology. Scientology would, of course, embrace all these processes, but if you're still clinging to the idea that Dianetics and Scientology are the same thing—no, Dianetics had very definite limits: mind, the body, the body's universe, this lifetime and so forth. When it began to stretch out along the line, we got full track and other things started showing up, boy, it started to look a lot different and things started to look a lot broader and we ran into what we call, now, Scientology, which can embrace all of this.
Well now, let's take a look at how many choices a thetan has in running engrams. You see, he could change the evolutionary track of a flower by subjecting it to X-rays or ultraviolet light, couldn't he? He could sort of run the engram out. He could give a tree a change in existence by horticulture. That's a possibility. That, in some degree, is altering the physical pattern of the physical universe.
All science is dedicated to, and the reason science spins in and the reason science ends cultures rather than starts them, is because their concentration is totally—by definition—on the physical universe. They think they can alter the mind by altering the physical universe. Well now, that'd be fine, but look what they'd have to do. After they altered the physical universe, then they'd have to alter themselves so as to agree with that new product which they had now altered to. And if that's backwards, you'd better look at the aberrated level of the leading scientists. Yeah, their sanity level is not good. Oh, I mean that. I mean they have sinus trouble, they have dermatitis, they have hosts of psychosomatic ills, they have great difficulty socially and so on. Most of them are so inverted socially that they would just fall through the floor if anybody asked them to get up and give an imitation of some leading singer at a banquet. They would die! I mean, just die—I mean they'd just perish. The heart would stop beating.
Now here, then, you get this concentration on the physical universe itself in altering and changing. There's nothing wrong with going on and altering the physical universe all you want to—there's nothing wrong with this.
Nothing wrong with altering the body's universe all you want to. It's just that you are not going to do much for the individual by doing either of these things. You'll have to do one of two things in order to get a fairly good case out of this. You'll have to either alter the thetan's own universe or you'll have to get him to change his mind. Now, those two things, done, make it possible for many other things to take place.
Well now, any number of things could cause a thetan to change his own mind. But let's look at the most important things about his universe. His universe, instead of an individualized matter of tremendous scope and self-determined time and so forth where he could have all the mock-ups he wanted to have and do anything he wanted to do, instead of this, we have him sitting in something which is obsessively duplicating other people's universes and the physical universe. It's an obsessed duplicate. Or an obsessed inhibition of these other universes. In other words, it's not even a mirror of them. It's a very badly twisted, warped, broken mirror of them. And we get him to thrashing around running things or running concepts or engrams or something of the sort, we find something is taking place here that we don't want.
He's running other kinds—other universes. He isn't running anything in his own universe. And we have a liability right there. Did you ever notice that somebody, you start tracking him on an E-Meter, and you start asking him how many times he died in the middle of the eighteenth century and you get about eight times. Well, there's nothing strange about this. Probably all eight of them are in other universes or someplace else and the one you're looking for he hasn't reported yet. He gets his individuality, in other words, so thoroughly commingled with a bunch of other universes, his own universe is a conglomerate. But it's an individual universe which is a conglomerate of all these other universes when he gets snarled up too much by this. See that, then? See what you're processing? You're processing a badly distorted or inhibiting mirror of not just one other universe—that would make a simple problem, wouldn't it? You're processing dozens, hundreds; thousands and not processing any of them directly—you're processing them all through a mirror.
Well, this then—this then gives us a certain liability—certain liability in processing energies. So let's tackle the first two foes which he had and which started his own universe distorting. And one of those was space and the other one of them is energy. Actually you could call them three. You could say space, free energy and objects, which are condensed energy. See, three. Actually only composed of two: space and energy. Just because it gets more condensed, we call it something else: an object.
All right. Do you know that he is being the first space? He has to be being the first space in order to have any allergy to any space anyplace—this taught him by experience. He's being the first space which cut down his knowingness. He is being the first piece of energy which, again, cut down his knowingness.
Now, let's just address knowingness. Does space know anything? Well, by golly, if you get a thetan being space he, of course, knows as much as the space knows—nothing. Now, if you get him being energy he knows as much as the energy knows—nothing. Now, in processing, Beingness Processing, you'll see people start to slide in and out of that first space and that first piece of energy. And they will feel like they just know—oh, boy, they're just on the verge of knowing everything there is to know in all directions and all of a sudden they don't know a doggone thing. Boy, do they feel stupid. Well, why is this? They're just going into those two valences—the first space, the first energy. When they slide into those two valences, they don't know anything. When they slide into their own valence, they know. See that?
Now, we get then a sort of a curve, a strange curve of knowingness as we shove a thetan on up the scale. He knows like mad and then all of a sudden he—jeez, he feels stupid. Then he knows like mad again and does he feel stupid again. And he knows like mad and he feels stupid.
Now, if you were to ever get somebody being a rock, 100 percent being a rock, why—no liability in this you understand—you ask him how bright he felt and he knows everything a rock knows, which is of course, "I'm sitting here and I'm solid and I'll be here forever." This is the considerations of a rock.
Well, that's just the considerations of that first piece of energy. So what's your target and goal on Beingness Processing? Beingness Processing would be the one process which would be very safe to handle, one process which you could fairly well guarantee would take the thetan's own universe, accustom him to it, permit him to duplicate with it and blow the various things which are troubling him. All you're trying to do is raise somebody's knowingness. All right? If you're trying to raise somebody's knowingness, then let's knock out of their own universe all their obsessions on being things which are stupid—rocks, locomotives, spaceships, chimneys. These things are stupid.
And every time they're obsessively being one of those things, they're being sort of a—well, they know they can go or a spaceship knows it can go. That's about all it knows. It just has as much endowment of knowingness as they considered at one time that that object would have. Say they personified spaceships: spaceships are mean and they're vicious and they're treacherous and they don't handle well and they betray everybody at the drop of a hat. Now, this fellow has crashed into eighteen planets with spaceships and then compounded the injury a few thousand more times with lighter craft and so forth and the winning valence is obviously a spaceship. He's being a spaceship. So he's what? He's ugly and he's mean and all he can do is betray and so forth. This was his consideration of a spaceship and he's being a spaceship. It's just as literal as this. Don't look for any of these things to have any great degree of understanding.
Now, there's several things the individual is being with great thoroughness. And you will strike these things and then in vain try to get him to be sensible about them. If you were to find somebody who could—boy, could he be a rock! See. And you ask him to think. You ask him, "What is the association?"
Now, there's one technique—here's where theoretical techniques and so forth have a tendency to fall down. You could ask somebody, "All right, now be something that can make nothing of things. All right, now figure out why you're being that."
Oh, boy! You've asked him to be a winning valence. It doesn't think. You've asked him to be some object—maybe he wound up to be a stove—and he'll be utterly confounded at his stupidity. There's just nothing integrates with anything while he's being that stove. There isn't any reason for it, everything seems to be identified and so on. Of course, the answer to that is a stove doesn't think. Do you see why your preclear gets bright and dumb as you come on up the line and what happens? Every time he goes into a winning valence—some object or piece of energy or piece of space and is this thing thoroughly—of course, he's dumber than an ox. He could be real stupid on something like this. And when he's being himself, he of course is totally bright.
Well now, if you were to work it back to where he could be the first space, just by asking him what he can be. You know now what your goal is: your goal is to get him to be that first space and work him back until he can be that first flow of energy and his first object—if you want to be very heavily categorized about it—and be those things thoroughly and be other things and be those things again and back and forth. You will find that he will skid out of their valences. You'll find him doing all kinds of things, though, while you're doing this. You'll find him being in various parts of his own universe, being various things.
For instance, he's maybe a roaring mass of energy that can make nothing out of anything. You know, fire—it's quite common to find him being fire. That's really a winning valence. But you find out that he studied physics and the consideration in physics is that the amount of ash and the amount of carbon and all of this stuff, this all goes together, and fire doesn't make nothing out of it after all. You still have something with fire; that's a disappointing valence. So he has a tendency to skid out of it.
You'll find him being a turbulent mass of molten energy or cold energy. And you're liable to find him in this early one just doggedly determined to hold on. You know, regardless of what happens, regardless of what stimulus comes from anyplace else, just doggedly determined not to pay any attention to it and to hold on. That's not necessarily the first piece of energy, but it's an early manifestation. You know? No matter—nothing going to disturb him, he's just going to sit there and hold on.
Well, he's kind of being himself there, isn't he? But this is a characteristic of energy, not a characteristic of life, to just sit in one place and hold on. Life is action, life is change, it's instantaneous thought, it cares nothing for distance, it's creativeness. Well, if he's being a piece of energy, he of course can't create a thing. Energy creates nothing. And so here we have all these various considerations coming in on the top of it.
Now, how did he get convinced that he was a piece of energy in the first place? Well, why don't you run a preclear and find that out?
We're not even vaguely interested, though, in the significance for it or the reason why, because the moment when you triumphantly discover that he is thoroughly being that first piece of energy, you will find the dumbest preclear on your hands. He'll be the most stupid preclear you ever had in your life. So be patient, because actually he doesn't know any more than that piece of energy knows, because he's being the piece of energy, isn't he? Well, all right. Your motives—motives of a thetan is to be things, not be them. But that's a submotive to being able to create and destroy things at will and operating as, you might say, behind the scenes.
Now, any time an individual is holding on to that first piece of energy and that first space, you'll have to remedy his havingness all the way through processing. And after you've finally gotten him out of this and done that successfully, just by having him be things, nothing else fancy at all, you'll find out that you no longer have to remedy his havingness. You see, a piece of energy has to have energy in order to function. You know, you have to have battery action and all kinds of things in order to go on acting. Well, you have to keep remedying his havingness, of course, because he needs new terminals in order to flow to new terminals, in order to exchange with old terminals, in order to feed him enough energy to go on. These silly complicated systems all stem from the fact that energy can't create anything. So of course he has to have things in order to exist. So a preclear up to the point when you remedy this has to have his havingness remedied.
Now, what is the limit of that process? That process is run until you've thoroughly dug him out of being the first space and the first piece of energy.
Now, you might just shoot for this directly, you might shoot for it rather covertly, you might simply ask him to be lots of things and be other things. You might ask him to—he finds out he can be a trap or something, you ask him to be the trap many times and then you ask him if there's anything else stuck on the trap, or he volunteers the fact there is, and you flip him back and forth from being the thetan—"Now be the thetan, now be the trap. The thetan stuck on the trap. Now be the trap. Now the thetan stuck on the trap. Be the trap."
But if you force him too hard along this line, why, you're liable to bog him—because, boy, it's really apathetic. How apathetic can you get? Well, apathy is a bright emotion compared to a thetan who is stuck in a trap while being the valence of the trap. Oh, I tell you, apathy is real bright and intelligent. There's nothing like that; that's too far down to describe.
Well, Beingness Processing worked out in this fashion is quite interesting. You will find that if you continue to remedy havingness while you're running Beingness Processing, some of this early stuff is liable to show up. Certainly he is convinced that his total universe— being a pattern of a universe which conserves itself—his total universe, his own universe, has to conserve itself and has to have new havingnesses all the time in order to exist. He knows he's expending life and heat and therefore he has to be fed in order to do this.
Eatingness is merely a dramatization of this havingness. I don't know what fact there is back of eating, beyond the fact that the body thinks it's a fact. Well, you could maybe change the body's mind so it wouldn't have to eat anymore, but that's beside the point. The universe is set up so the body eats, the body is set up so that it eats, and so, well, the dickens with it. Let it live!
Okay? Savvy a little bit more about this, now?
Audience: Mm-hm Good.
PAGE \* MERGEFORMAT 600 26 MARCH 1954
WHAT YOUR PRECLEAR IS TRYING TO DO, PAGE 12 4ACC-58 - 22.03.54
PART I