View source for Attention by Duplication & Make and Break (7ACC 540629)

'''Series:''' 7th Advanced Clinical Course (7ACC)

'''Date:''' 29 June 1954

'''Speaker:''' L. Ron Hubbard

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Going to talk a little bit more about Attention by Duplication and give you a very brief review of the techniques which you have been using.

Attention by Duplication is accomplished by taking two similar objects and putting them in such a direction as they form at least a 90-degree angle with the preclear's nose. Which is to say, if the preclear was sitting back eight feet from them, you would have them quite wide apart; if he was sitting only two feet from them they would only be a couple of feet apart. But the point is, you've got to have them at an angle because the preclear must be able to take his eyes off one and so not see it—must not stay in his field of vision.

Now, having selected a couple of similar objects, we simply have the preclear look at these two objects selectively, first at one and then at the other, and at one and then at the other. This is Attention by Duplication. And he looks at one object and he looks at the other object and he looks at the first object and he looks at the second object and he looks at the first object and he looks at the second object.

The auditing commands which accomplish this are directed in this direction: "Put your attention on Object One. Put your attention on Object Two." It doesn't matter; you could vary this as long as you keep that command the same command. What command you start with, you're stuck with. "Put your attention on Object One. Put your attention on Object Two." That would be the simplest possible form of this.

Now, this just takes the same form of Opening Procedure of 8-C, Parts (a), (b) and (c). But, in this particular case, we're not letting the preclear select any objects, you see? I said, "We could take the same form as 8-C," but we're not letting him select any objects. We're just going to have him go back and forth over these two objects.

So naturally, our intention is to get the preclear to get his attention on these objects and then get the idea that he himself is letting go with his attention. So we have him look at Object One and then take his attention off of it, and put his attention on Object Two and take his attention off of Object Two, and put it on Object One and take his attention off of Object One, and put it on Object Two and take his attention off of Object Two. See, take his attention off of.

We're going to concentrate here on taking his attention off of, so we merely say that. "Now, take your attention off of Object One and put it on Object Two." And then he does so. He executes. See, you also could run it: "Take your attention off of Object One. Now put it on Object Two. Now take your attention off of Object Two," and he does so. "Now put your attention on Object One," and he does so. "Now take your attention off of Object One," and he does so and so on. You could run it that way. Or you can run it, "Take your attention off of Object One and put it on Object Two," and he does so. "Take your attention off of Object Two and put it on Object One," and he does so. In other words, it's a double command.

All right. Now, let's look at it a little bit further: "Let's make up your mind when to take your attention off of Object One." He does so. "Now, make up your mind when to put it on Object Two," and he does so. "Make up your mind when you're going to take it off Object Two," and he does so. "And when you're going to put it on Object One," and he does so. "And when you're going to take it off Object One," and he does so. "And when you're going to put it on Object Two," and he does so. "And when you're going to take it off Object Two," and he does so. Get that—back and forth.

But remember this: we are making and breaking attention. Now, this is Make and Break—is the name of the process and this is an old process. It just never has been handed out. It's been around for quite a long time.

Making and breaking of communication lines is obviously a basic answer to exteriorization. If a preclear cannot break communication with the body, he will not be able to exteriorize from the body. That's obvious, isn't it? If he has to compulsively remain in communication with the body, why, he isn't going to be able to exteriorize, because the harder he has to, why, the less likely he is to get out of the body.

Now, let's apply this to some old body that's kicking around in some old track position or some body, by the way, which isn't yet entirely decayed that he's still got his attention on. He is still up against a problem of making and breaking attention. He has not been able to break his attention on that old body.

Now, we get make and break attention on facsimiles. A person gets his attention on a facsimile and gets it stuck there and so he takes it off only when the facsimile is erased or resolved or dissolved or destroyed or something of the sort. There is your preclear who is not exteriorizing easily. He is not letting go on his own decision. He has letting-go machinery.

Now, let's look at a basic letting-go machine. The most basic and elementary letting-go machine I could call to mind at the moment would be a hot stove. That's a basic letting-go machine. When the preclear touches that, his nerve system tells him, "The stove is hot,"

and the stove actually appears to be saying, "Let go." So he depends upon other objects than himself to tell him when to let go.

Now, this is coupled with the fact that he depends on other objects besides himself to tell him when to look. You wonder why noise is upsetting to people. Noise is simply upsetting to people because noise is what tells them to pay attention.

A flash of light is more basic than noise. When light flashes, why, you get the manifestation of "pay attention." For instance, if you had somebody that you were having trouble getting to pay attention, if you would open up your lighter, if it all was lit and you would do that, you would have them paying attention. You see, that's the most elementary of pay-attention commands: another brightness. The other one would be noise. Another one would be motion.

Now, the lighting of the light would mainly depend on its attention command upon whether or not he predicted what you were going to do with that light. If he didn't predict it, boy, would his attention be riveted to it.

Now a noise, if he didn't expect it, even though it were a slight noise [sound of something dropping], his attention would be riveted to the noise.

If he saw something in fast motion, particularly if it appeared that the motion was going to and from—that is, might go in his direction—he would watch this and pay attention to it.

He pays attention, then, to anything he doesn't predict and "pay attention" and "don't predict" are synonyms. ''You haven't predicted" and "you must pay attention" could be fitted into the same phrasework. And there is where attention gets centered on mystery. Mystery is too many motions, too much flash, too much confusion and then too much mystery. And an individual doesn't get his attention off of a mystery. Why? Because the first condition that attracted to the attention was a surprise of some sort which he did not predict. And not having predicted it, of course, he then goes into it and he considers that it's a confusion. And having considered it's a confusion, then he wishes to shut it off.

He does so, but he still pays attention to that screen so as to keep it up and it is then a mystery.

The basic mystery in the universe is black space. What is in it? Anything? And as a result we get an individual paying attention to black mysteries as a very heavy fixation. And this is your occluded case. See, all he is doing is paying attention to a black mystery. Therefore, it tells you immediately his problem and trouble is an inability to predict. This tells you that he can't predict enough things.

Well, all right. He can predict after a while, if you tell him to put his attention on something and take it off of it and get when he's going to do it. Make him decide to put his attention on it. Make him decide to put his attention off of it. You'll find that is a latter step and is rather hard to run on Attention by Duplication.

In the first place, your preclear quite often is too, too groggy to make any such decision. So you'll find decisions coming in late on the process. The process has to be done until he can clearly, alertly and wide-awakely do this exercise straight on through. And when he is able to do that, then it's time enough to run in some decision on him, such as, "Make up your mind when you're going to do it. And do it."

Now, Make and Break as a technique is, of course, as I said, it's inherent in communication itself. You make communication with and you unmake communication with. But an individual has gotten the idea that if he makes communication with, then he must continue the communication. All we want is not for him to continue the communication but be willing to continue the communication. We don't want him breaking the communication because he doesn't want the communication anymore. You get this? Because this leads into his automatic detaching machinery and all sorts of things.

Our main struggle in getting anybody out of his head is making him let go. That's all. That's very elementary, isn't it? Making him let go. He won't! He knows the body will go out of control. Well, this tells you predictability: He cannot predict the course of the body or its action. He knows that the body is liable to be stolen or move off of its own accord or do something like that, so his control factor on it is very bad.

If his control factor on the body is bad, it immediately results, of course, that—control stems from prediction. You only control with energy those things which you cannot predict. That's a little law that sits there: One controls with energy only those things which be cannot predict. That's quite basic.

So where you have anybody using energy beams, your problem is prediction—unpredictability, rather. And this is in the terms of motion, energy and also considerations.

Now, he'll get uprooted enough on the subject of motion and energy to a point of where he doesn't believe he can predict his own considerations and he does very curious things, such as he's afraid to make a consideration for fear it'll come true. He's afraid to see something for fear he'll invalidate himself. In other words, he's so used to being unpredictable and having things be unpredictable, that now he decides that anything he does will become unpredictable.

This is also the Frankenstein effect. Basically, he made a monster of one sort or another and it went walking down the road and he said, "Hey, now turn around and come back," and it went right on walking—the Frankenstein effect. I imagine Frankenstein, after he built that monster and so forth, was a mental wreck, if not dead. The reason the story of Frankenstein had such tremendous appeal is because it's on the track of any human being. He has made a monster of some sort of another and then it didn't mind anymore. He made something, couldn't predict it and then he depended upon it to predict him. That which you can't predict you eventually will consider to be a senior survival of some sort or another.

And there is what dependency comes from. Dependency only takes place when prediction becomes impossible. There is the whole anatomy of dependency.

The anatomy of mystery becomes the anatomy of exteriorization. One has a mystery; therefore, one doesn't go away from it. Why doesn't he go away from it? Well, because he couldn't predict it. Well, why can't he predict it? Because he's depending on it. Why is he depending on it? Well, he's depending on it because... Well, it's bigger and stronger and tougher than he is, that's all. And therefore it has a higher survival effect. So therefore if it has a higher survival effect, why naturally, he had better count on it as an ally and it better tell him what to do.

Well, how did it originally get that way? Because he didn't predict it. Something about it he didn't predict and he didn't predict it often enough so that, eventually, he considered that it was unpredictable and therefore something which demanded his entire attention consistently and continually. And so he did nothing but look at that. And that in itself is an hypnotic trance. So a mystery results in hypnotism.

Now, we get just down to the most basic thing you could get down to. What is one of the things he didn't predict? One of the things he didn't predict was when he was going to let go. He started counting on things to tell him when to let go and not look. And he depended on this more and more. So after a while, he ran out of decisions of when to let go.

Now, we get Make and Break in its most original form and it simply consists of this—this is the most elementary form of this and is a valuable process: You have somebody take hold of an object. Have him get the idea that he's communicating with it—communicating with it. He can feel it, he knows it is real. All right.

Now, have him break the communication with the object. Have him make the communication with the object. Have him break the communication with the object. Have him make it, have him break it. And this is the little hidden factor in Opening Procedure by Duplication which is producing some very interesting results in terms of exteriorization. Make the communication, break the communication. Make the communication, break the communication.

All right. Now, let's get more intimate with that. And let's find out this fellow has some segment of his mother still standing by. He has Aunt Samantha still in the room with him, he has Cousin Joe. Other people are present.

Now, it's quite common for you to go into an insane asylum and find somebody who has witch doctors and angels and all kinds of bric-a-brac— other beings present. Why are these other beings present? Because they're unpredictable, of course. That's why they’re present and that's all there is to it. They're unpredictable.

The most unpredictable things are the most likely things you will find in restimulation. And we get the confusing universe. That's the confusing universe. He gets so he depends on somebody else to look for him, so his visio is off. Merely because he couldn't predict this person, he figures this person then can see better than he can. It's just as obviously a swindle that he plays on himself as anything you'd ever want to add up.

All right. Let's look at Make and Break some more. And let's find out that you could have a very interesting process there where you made the fellow make communication with his right ear and break communication with his right ear. Make communication with his left ear and break communication with his left ear. Make communication with his stomach and break the communication with his stomach—all done with his hands, you understand. Make communication with his right knee and break communication with his right knee. And make communication with his left knee and break communication with his left knee. And make communication with his chin and break communication with his chin. And make communication with the tip of his nose and break communication with the tip of his nose—all with his hand, each one on command. Each time the auditor making very sure that the individual has communicated and also making sure that the individual has broken the communication. Make it and break it. Make it and break it.

And after he's done that long enough, maybe ten minutes or whatever—this is an exteriorization technique, a very overt one I am talking about now—after he's done this for a while, the preclear will be able to make and break the communication without the contact of his hand and that is what the auditor is trying to build him up to. He can make and break communication with various parts of the body without the assistance of his hand. He can feel his right knee, he can feel his left knee. He can not feel his right knee, not feel his left knee. He can get complex about it, you see.

Of course, the original activity is, "Feel your right hand. Is it alive? Are you in communication with it? All right. Now, break the communication with your right hand. Any way you want to, just break the communication with your right hand."

Well, if the preclear has any trouble doing that or making communication with the right hand, he's not going to exteriorize because he isn't self-determined on making and breaking communication. Elementary, my dear Watson.

Exteriorization is essentially an expression of willingness to break communication with whatever one happens to have there, whether it's a cliff or a planet or a body or a universe. That tells you something about getting out of this universe.

You could get a preclear out of this universe with Make and Break, just like that. "Communicate with parts of this universe and then break the communication. Make them, break them. Make them, break them. Make them, break them. Make them, break them." The next thing he says, "Where's the MEST universe? I know I've got a body in it, but I'm not in it anymore."

And that state of beingness, my children, is the desirable state of beingness spoken of by almost any religion worthy of magnitude on the whole track. There are more phrases to denote this state of being than you can count. That's the fellow who can be out of this universe. There are many books written on this subject and there are no technologies known to Man outside of the field of Scientology which even vaguely approach it.

In the field of Buddhism, this condition is known as Buddha and where you get the word Buddha—that is, a Buddha is one who can retain his individuality and disconnect from this universe. And right in there, in the same books that describe this, is this most interesting fact: every factor necessary to the exercises to accomplish this are listed—every factor, not scientifically expressed, nor precisely expressed, but the very factors we handle in Scientology. It's just a list of dichotomies, is what it is. I don't mean "factors" (that has a technical meaning in Scientology), but there's just a list of things which you can do as exercises in Scientology and it is said that if you could make—that is to say, if you could put all these factors from your mind, you would then be able to accomplish the state of Buddha.

Oh, this becomes very fascinating, isn't it? It tells you to put all those factors from you. It tells you to break communication with the very factors you must be in communication with in order to effect a Theta Clear.

Now, what is the state of, you might say, Operating Thetan? What's a comparable state anywhere on the track? There's one phrase that describes it: Buddha—just one, there are other phrases that describe it. It merely means somebody who can be clear of this universe, that's all. He can be clear of this universe at will! And that has been Man's dream for, 10, these many eons.

Now, it's actually a matter of ARC and the mechanics of communication, particularly. If a fellow cannot, under his own decision, make and break communication with an object, he'll be stuck with it. If he can't make and break communication at will with an engram, he'll get stuck with it. If he can't make and break communication at will with a body, he'll get stuck with it.

And why can't he make and break communication with it? It's because he feels he can't predict it. If he can't predict it, then he must continue to look at it. And if he has to go on looking at it, then he can't break communication with it, can he? And there's the entire mechanism of a trap and that's the only kind of a trap that a thetan can get into. There is no other kind of a trap that a thetan can get into. He can be trapped by attention. Now, that's the only kind of a trap there is.

He cannot be trapped by barriers. You get anybody who is well exteriorized and in fairly good shape and—walls? So what! I mean the main trouble is trying to get the wall there long enough to lean on it. The trouble is not going through the wall. That's done with great ease.

So we have now closed terminals with a great many types of states and so forth that men have described. In yogi, for instance, these pitifully inadequate exercises requiring enormous patience and concentration and so forth, they do not add up to any kind of an exteriorization. They generally will add up into a very thorough interiorization because you have to hold the body still most of the time with great exertion. They certainly don't permit you to take your attention off of one very long, although this is what they're supposed to be designed to do.

The whole of yogi, if you want to know it, are exercises which are designed to put your attention on the body so you can take your attention off of it. And of course that's booby-trapped like mad. And if you want to study yogi sometime, why, do so or take up motorcycle riding or hockey. I mean, it's a muscular exercise.

Now, this is all due respect to yogi. I know my yogi. Sometimes people get the idea that I slight some of these things because of maybe a lack of comprehension of their sanctity or something of the sort. I'm quite well aware of the fact that they're "sanct." [laughter] But in my case, its familiarity has bred an awful lot of contempt. I have known quite a little bit of "results" from these things, lots of results. I've had to audit them out of people I know.

All right. Let's look at this thing, though, and find out that a make and break of communication has a certain value in exteriorization. In fact, not only has a certain value, but if it can't be accomplished, the boy is not going to, as we happily phrase it, "Go out of his head." He's going to stay there.

Now, there's many things, you see, that he conceives to be true. In the first place, he might think he has no place to go to. He might have conditions whereby he believes that exteriorization is psychotic or something. Every once in a while, some V will come up with that one. I mean, those that exteriorize have obviously gone batty because they're not now in communication.

There's the fact that they can't have anything at all and so they aren't anyplace because things have obviously kept on occupying their space continually, but this is impossible because two things can't occupy the same space. I mean, there's lots of riddles mixed up in here, lots of riddles. Riddles worthy of considerable magnitude in Zen Buddhism, if you want to go way back on the track and start looking for riddles. That's where they really have riddles. That's a science of riddles, if you could call them anything else.

The making and breaking of communication with things, of course, is backed up with a willingness to make and break communication with things—willingness to. And these confusing universes—the individual has never been completely willing to break communication. And in the frame of a body, a person is never completely willing to break communication with the body and he may substitute some sort of a problem in there, such as the problem, "I can't break communication with it." But the funny part of it is, these problems have a tendency to blow up in smoke when communication drills of the Make and Break variety are run.

Now, what in essence is 8-C and what in essence is 8-D if not make and break communication drills? You see, you can just overtly run make and break communication drills—holding on to and letting go of things on his own decision with this added to it: calling his attention to the fact that he is communicating with the object, now that he is not communicating with the object, now that he is communicating with it, now that he's not communicating with it—the hidden factor in Opening Procedure by Duplication.

Sometimes when Opening Procedure by Duplication is not being terribly effective on a preclear, it's because he's not communicating with those things which he is picking up and he has to be talked into it. He has to be asked to communicate with those things. And at this time, when an auditor has run this for a little while and the preclear is just grinding on, if the auditor suddenly gets down and starts telling him, "Describe it. Describe it. Now, what's the temperature? No, describe it more than that—not just 'seventy degrees'—describe the temperature." "Now describe the feel of it. Describe that real good."

You notice before I ran Opening Procedure demonstration on somebody up here, I had them get into communication with the objects which they were working with. Similarly, when doing Attention by Duplication, I get a person to give all the attention he has to give to these objects, each one of them. I have him look them over and look them over until he's practically willing to scream with the idea that he has looked them over. He knows he's looked them over, he's very, very familiar with them, indeed. He is now familiar with them. Fine. Now, we're going to do some looking at them. And then we do it by Attention by Duplication.

But this, in essence, is make and break by attention. And make and break by attention is the entering mechanism for returning the entire self-determinism of a thetan. It is that which will divorce him from all his mechanical dependencies, because he can determine to make communication with and break communication with.

The only way that sex ever got into a highly despised category with thetans—and they close terminals on it, therefore—the only way it got into a very bad state with thetans was because after a Blanketing, a thetan could not break communication with a body, see?

He'd lost the power to break communication with it because he'd wanted communication with it.

Well, actually, there is no difficulty with this. If he had known that all he had to do was run a little make and break drill with some part of that body, just two or three times—you know, bing, bing, bing, bing—there, he'd have been out and he would have been happy and cheerful again. See? Nothing much to that.

That's one of the ways of self-exteriorization if you find yourself stuck. You just make and break communication with what you are interiorized into a few times and out you go.

Okay.

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ATTENTION AND DUPLICATION & PAGE \* MERGEFORMAT 2 7ACC-06A - 29.06.54

MAKE AND BREAK

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