View source for Electronic Theory, Anchor Points (2ACC 531126)

'''Series:''' 2nd Advanced Clinical Course (2ACC)

'''Date:''' 26 November 1953

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

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This is November the 26th, first morning lecture, Thanksgiving. This morning I'm going to talk to you about two things with which auditors are very indifferently acquainted. One of the reasons why they're indifferently acquainted with them is because about the only time I ever mention them is in what you might call a bull session, or in answering questions. And the only time I ever address this subject is when I'm auditing. And I think it's about time I said something about it, and I may or may not ever mention it again.

It's electronic structure—talking about electronic structure. The reason why I don't mention it, is talking about it is sort of like standing here giving you an hour's lecture on the fact that there's a chandelier in the room. See? And I just keep overlooking the thing, because obviously we have chandeliers. And it is borne home to me repeatedly, time after time after time after time, that nobody's looking at these chandeliers in terms of electronic structure. Nobody ever notices it. Now, how they manage not to notice it is what I ought to be talking about, not its existence. But I'll give you both what it is, and the remedy for the pc who cannot address the subject comfortably. All right.

We have, in electronic structure, something which is senior to what has been called anatomy. And let me be very blunt about this: The auditor is not interested in human anatomy; he's not interested in psychosomatic illness. I just say this over and over and over. Please don't get so interested in it. Because if you get interested in it, then you start to process toward it and you're processing, you might say, the center of something, where you should be processing both ends.

You understand? You're processing the superillusion of all illusions—anatomy—if you start to process psychosomatics and so on. Senior to everything which can be classified as medical anatomy—senior to this—is electronic structure. You're not very interested, really, in what it is that makes the body get so solid or unsolid or have a medulla oblongata or how many strings are there on a tibia. (The tibia is a leg bone, it's not a musical instrument.) (audience laughter)

The point here is that this entire universe, entire universe, is a system of anchor points. And amongst and between these anchor points, there is a fill-in. These anchor points are of one wavelength. You'd call this, for the thetan, a "bridge wavelength." And between these points, there's this stuff that you call atomic and molecular substance.

Now, if you're simply interested in atomic and molecular substance, you ought to just crack a physics textbook. If you're interested in atomic and molecular substance in terms of bodies, I refer you to a book on anatomy: chap by the name of Gray wrote one once which is quite embracive. But that is embracive within electronic structure only. And to understand how a body functions in terms of anatomy is quite a trick, since it doesn't function in terms of anatomy.

Now, that's a very, very wonderful thing. How—another thing that's wonderful about it is how people can go on studying dead tissue to discover the behavior of live tissue. This again is just something else. It doesn't work. They don't learn anything. There are all kinds of weird ideas turn up, and chemical companies and drug companies make billions of dollars, and maybe it's worthwhile just from that standpoint—they make so much money out of it.

But when you as an auditor start to get interested in atoms, molecules, in the form of anatomy which is malformed to the point of a psychosomatic illness, why, you've got real trouble on your hands! You're in the wrong bin, doing the wrong thing. I don't care how many pleas are laid in your lap, I don't care how many checks are put in your bank account, you're just going to beat yourself to pieces if you consistently and continually audit at a psychosomatic illness or audit at a pair of glasses or audit at a ruined leg or something like that, you see—or audit at diabetes or cancer or anything. You're in the wrong bin, you're in the wrong field.

You want to do something about these things that's practical and accepted and so forth, go over into the field of medicine and bungle there. But don't think you're going to produce results in terms of Scientology and the human energy unit, which is—can be called a "thetan" or a "soul" or a "Q factor" or a "causation point" or a "you" or any—I don't care what you call it or what name you put to it. You're not dealing with that the second that you're dealing with something as utterly, stupidly sordid as this stuff called atoms, molecules. And when you start to deal in atoms and molecules formed up as medical anatomy, when you start dealing with that, you're almost down the chute.

And it's like trying to fix a huge tractor with a little pair of electrical pliers or something. You know? That's the only tool you're going to use, and this is all we're going to address. And then the only things we're going to have anything to do with on the tractor, of course, are just those things which this little tiny tool which you've selected, which it touches—which would probably be the tips of the ignition wires or something of the sort. And if the back wheel is off the tractor, you'd be in about the same boat in trying to fix it with these little tiny pliers and the ignition wires. I mean, you just can't get further from fact. I couldn't impress this on you enough. You just couldn't get further from doing anything. You might as well go down to the corner and loaf because practically nothing is going to happen.

In the first place, the only—if you go to deal with therapy, if we must introduce such a word, the only therapeutic agent in this universe or any other, is the human soul, the beingness, the thetan, the spirit, the individual, the causation point—well, whatever phrase you want, but it's that thing that is the therapeutic agent. To then relegate it to being a therapeutic agent, when its highest role is creativeness … You see, let's just fall all the way downstairs, let's get completely degraded now.

Something else: It, in direct address, actually can create a structure, and put a structure back where it belongs, with great directness. So there's no sense in doing something terrifically indirect and so forth, like trying to fix up somebody's toenail which insists on ingrowing. You might as well—well, why don't you put a new foot on the guy? I mean, it's more simple.

This universe has sold everybody on the idea of this tremendous scarcity. You see, scarcity, scarcity, scarcity, scarcity; so you look at a body and they say, "Oh, dear, this is the only body I'll ever have and so on, and what can we do to repair it?" Repair it, hell—throw it away. See, it's just senseless when you think in terms like that.

Well now, how do you throw a body away? Well, there's a gradient scale of throwing a body away. Well, you could start in that gradient scale by saying, "Throw away the bad portions of it." Well, the best way—how do you throw away a mock-up? You unmock it. And how do you put a good mock-up in its place? You mock one up. So if you follow that cycle whenever you're dealing with bodies, you're on pretty firm ground. But again, you're not really doing what you should be doing.

Electronic structure is that structure of anchor points which demark the space in which the illusion of atoms, molecules and functioning structure will occur. Electronic structure is a piece of space which demarks the limits of a functioning illusion. A functioning illusion is what is commonly called the body. And to run this into medicine, by the way, is as odd as to run it into dressmaking. You know, you'd have to know anatomy to make dresses. That's right, if you don't know that people have hips, you're going to get in trouble there every time.

Now, if you'd get over closer to the idea that you're making dresses or something of the sort, rather than into a field of medicine—or that you're being a tailor, you know, and you stand back with an artist's eye and say, "Well, let's see, I think the right arm is just a little short. Hm, yes"—you're in much better shape, you know, than saying, "Well now, let's see, what malady is this that causes the arm to be short? Now, let's look into the deep significance of this and after we've looked very carefully, we will do something as far removed from it as possible. And after we've found the source and cause of the illness, then we will cure that. And we will just leave it to God or luck that something will happen to the arm after the arm is cured of this deep significance we've discovered." You see that? You see—how far can you miss a boat? Well, you can be on the other side of the continent a couple of years after its sailing. And that's about what one does when he looks for the deep significance of an illness, you see, of a piece of MEST. See, it's real gorgeous.

I don't know how to actually impress this on you—it's continuously very clear to me and I continuously come a cropper in trying to explain it to people.

People, for instance, say, "Well, there is an illness known as cancer which eats up the body." You can say, "Yeah. Yeah. Sure. I'll agree with you. There's an agreed-upon condition known as cancer which occurs and which destroys a body. And, by the way, what are you doing for lunch?" You know? I mean, it's just about this same level of importance.

Well now, the wrong way to go about this, you see—and we'll take the subject of cancer. If we've got to go into medicine, what do we do? We go into the subject of cancer, and we've got to go into medicine. And now we've got to go deeper and deeper, and now we go into the causation of cancer, which may or may not be a cell gone wild and it may or may not be an embryonic effort or it may or may not be—what's that name—something protoblast or something of the sort. You can get more wonderful names, see, of causation.

And then we can all think very hard, and we could put up big pictures of this structure so everybody gets it, you see, and we could say how horrible it is, and go around and get a couple of nickels on the drum in order to form a big society or something of the sort, to put up more pictures to give more people cancer and—this is the wrong way to go about it.

You as an auditor subscribe to this and you say, "Well, let's see. Cancer, cancer, what can I do for cancer?" You can't do a darn thing for cancer—you're not in medicine. You just can't do a darn thing for cancer. Not a thing. Skip it. And when I say we have a cure for cancer or we don't have a cure for cancer, we're talking in the wrong dichotomy. See? We're just—it's off the subject.

Now, is there an ugly illusion possible or is there a nice illusion possible? Well, of course, anybody can have any kind of an illusion he wants. Somebody wants cancer? Okay, they got cancer. Fine. Of course, it's kind of a dumb pony that can only get one kind of an illusion to attract some attention, see. Oh, that's dramatic stuff, there's no doubt about it. If you handle it like a playwright or drama, you'll understand what's happening. And you might even be mean enough to go into the field of electronic structure and "unhappen" it!

Now, what do you do about anatomy and structure and looks and aesthetics and all that sort of thing? Well, decide what you want, and have it! I mean, let's not go into—"Let's see, what is wrong with it? Now validate what is wrong with it. Now how do we repair what is wrong with it? And after we've repaired what is wrong with it, just sort of leave it up to God or Morris Fishbein or the national medical health society or somebody to make sure then that after the illness is cured, that something else happens.

And the funny part of it is that anybody who has treated disease, treated malformations, treated anything of this character—anyone who has treated these things, has, in the last analysis, sort of stopped where he should have begun and said, "From here on out, God will have to take a hand in it. The ultimate repair will have to be done by the body." Penicillin works, when it works, only because the body cleans up the bacteria. Penicillin doesn't do a thing to it. Isn't that interesting? Even a biochemist knows that. It's the recovery power of the body which knocks out disease.

Well, what puts back pattern? What puts back function? Well, we just sort of just all leave that up to Morris Fishbein or something. I mean, I don't know—it's something like fixing trucks by shooting the tires off of them! It's a pool of error and inexplicable complication which probably makes a lot of fellows a lot of interest, that an auditor has no business in. See, just no business in.

Somebody comes to you and somebody says, "Well, this person has cancer." And if you are so thoroughly in agreement with the society that you immediately jump up and assume a role which you shouldn't have, and say, "All right, I'm going to cure some cancer," you've just sold yourself down the river. What do you know, your own techniques won't work. Huh!—not worth a nickel. It isn't belief at all, you've got a beautiful tool kit and you're going to use all of the micrometer calipers and so forth for hammers. You're just in the wrong—wrong department.

Somebody tells you, "Now this person has cancer. What can you do for them?" This person has cancer. The person you treat is incapable—actually incapable of deteriorating very much, except as he changes his mind. The person you're—you treat steps two feet back of his head or three feet back of his head and is very, very easily in various portions of the area, and very easily creates things. That's who you (quote) "treat" (unquote). You don't treat this person with cancer.

What would you tell somebody like that? You say, "Well, if he—if I straightened him up, why, he might be able to do something about the cancer.

Who knows?" See? And you just go right ahead with the job of Theta Clearing. After a while you say to this fellow, "By the way, you want to do something about the cancer? And, if you want to …" and so on. You keep mentioning, "Do you want to do something about it now? Well, go ahead and do it. I don't care what you do. I mean, it's my office, don't leave any dead bodies around in it." (laughter) But you just—just get that fixation of attention off of the horribleness of illness and all of the rest of that.

Did you ever see an artist out there with a big canvas and so forth and he's busy painting, and he all of a sudden starts worrying about how he's going to repair what he's painted. Well, that picture just never gets painted, that's all. He just never gets a picture. I've known artists like this up in Greenwich Village. They were normally failed—completely failed. They were clear down in the Village—they were really artists, you know?

And these boys, one time, had accidentally dropped some paint on a canvas—it spilled off the palette or something, you know, and it got on the canvas. And then they kind of repaired that and scraped it off and redid it and repaired it and fixed it up and repaired it. And there's nobody—even in the Village, you wouldn't find people who agreed they had a picture.

You want a picture. You want a being. And the point you should make, is just to boost somebody right on up the scale till he can have a picture—till he can paint one, not patch one. And anytime you stop at "patch," you're in trouble.

Now, you probably think I'm saying a lot of things and they—probably going through with various interpretations, but we're kind of outside the field of MEST language here—nobody's ever talked about this sort of thing before. He's talked about the electronic structure of illusion and that's what the electronic structure is. And you can have almost any kind of an illusion you want within the confines of this frame.

You got a frame, and there's a blank piece of canvas as far as you're concerned. And there's anything in that blank piece of canvas you want to put there. But you have to adjust the frame once in a while. You know, it's pretty hard to make a picture where the frames are—you know, you've got a five-inch right-side frame and a five-inch left-side frame, and there's only a quarter of an inch of canvas between the two. It's a little bit difficult to get a picture in that; the frame sort of overweighs it or something of the sort.

Well, if you're going to have a picture, you sort of have to adjust this piece of space. And electronic structure is the electronic anchor points, the points which demark space; and by their adjustment, you can form a frame in which you can place any illusion, even a body, if you've got to have a body. See? It's kind of handy to have a body around in this society because people look at the body and say, "He's human." (Heh! Damn fools!) And they're very handy. It communicates along a certain linguistic pattern. It's the easy thing to do—the easy thing to do. It'd be a little more startling to—you'd have a hard time with zookeepers and things like that if you went around as a lion wearing pants or something of the sort—there's no reason why you couldn't.

If during these six weeks, if I could just somehow or other pry loose your imaginations—pang! I would have done practically everything I could do for you. The poor, poor man, he gets into these terrifically bogged spots like US, 1953—gets into these bogged spots and everybody, from the time he's the tiniest little child, they say, "Oh, you're just imagining it all, that's your imagination. Oh, isn't that something …" You know, pang, pang, pang! That's all he's got! I mean, let's disenfranchise him completely. That's all he's got. He hasn't anything else. He never will have anything else. The world is as bright to him as he can create a reality. And the function of imagination is the creation of a reality.

Education, for instance, takes imagination and forms it into reason. By disciplining the imagination, people can even make geometry come true. Modern school systems, by the way, teach geometry and have it in their textbooks as "the way people think." Isn't that glorious! I mean, they've got geometry, the Aristotelian syllogism, as logic. My God, Aristotelian syllogism hasn't been declared logic even in the worst scientific circles since about 1500, and now it's finally gotten into the American high school. In the geometry textbooks being published today it says that in so many words: "this is the way people think." This is the way Aristotle thought people thought. But gee, he thought a lot of things. Natural history is an invention of Aristotle. And he thought a lot of things. Oh, he corrupted more people! But, boy, he sure never imagined a thing. He had an Aristotelian syllogism: A = B and B = C, so therefore, A equals—get those equal signs—A = C. Oh, no! Never did, never will.

One boy who carried the torch against this was so hot about it that his banner was on high practically all the years of his life. And he had the symbol "null-A." And that was Mr. Korzybski. "Null-A." His plaintive cry against the universe was: "Why, in the name of God, did anybody ever invent a syllogism!" You want to know your general semantics and so forth, why, you just take it from Aristotle—and then shoot him, and you've got it. Because that's identification: One thing which isn't that thing is that thing. All right.

Crush a man's imagination, you've crushed the man. Because out of his imagination is born his dreams. That's all he's composed of. He looks so solid, he's so convincing, but the biggest convincingness and the greatest solidity he'll ever have is that which he puts there. And if this is to be cursed, and if the idea that a man can impose with his will a new reality, on a piece of space of his own creation—if that's bad, why, we're all done. We really are, right that moment that that becomes completely bad. Because that's all you can do. It's practically the swan song of a thetan: that he cannot imagine anymore.

Let's take a look, then, at this thing called structure. And if we're interested in a body, we see that the body must perforce exist in a framework of space. It so happens that a body is so agreed upon that it is a set unit. It's a set unit of space. And when the limitations of that unit are themselves deranged or disturbed, the space itself distorts, which causes an immediate distortion of the illusion within that framework.

Now, when I say framework, I mean point one, two, three, four, five, six, seven, eight. And I'm talking about a three-dimensional frame. And a body has a three-dimensional frame. And it knows it has an arm because it has an electronic framework which demarks an arm. The entire control function of the arm is run by, through, and because of the electronic structure of the arm. How complex is this structure? Well, honest, arithmetic is too complicated to describe it. It's that simple.

Now, the reason it's overlooked by auditors is because auditors seldom can see them at first glance. Their vision or perception, exteriorized, is pretty poor. Real poor. You get most Step Is, when they step out, why, they think their own vision is just a little bit brighter or a little bit worse than their MEST vision. Ah, there's no comparison. I mean, it's like what's the fleck of gold—iron pyrites and actual gold color, and the difference between.

Now, when you see that people are accustomed, and have tuned down their perception to this point, it's no wonder that they don't immediately get smote in the face and see electronic structure.

For instance, I stand here with MEST eyes, I see a whole flock of bodies. Some good-looking, some poised, all of them better-looking than they were a while ago—bodies. That's because this body—with this body I have agreed to perceive people. But I have to tune myself around, exteriorized—outside—which is where I do most of my looking. Somebody asked me, last night, he said: "Now take a look with your body's eyes." Gee, I had to get out a polishing rag and all kinds of things and polish them up and so forth. It's—they practically don't see at all, you know. And you go through a lot of motions with your eyes and you go through a lot of this, and you track them with a couple of viewpoints—just to make sure that they're pointed in the right direction and so forth—and it's just very interesting structure.

But exteriorized, you have to tune your vision around a little bit, if your perception is real good, to find a body. What you'll see is the electronic structure. You just see it—bing! And particularly if people have been presenting themselves to you who say consistently that they're in remarkably poor condition. So you just tune up to what is important about them, which is their—the anchor points which compose that framework of the body, which permits the body to exist.

The anchor points: This framework is composed of a number of gold sparks or little tiny balls or large gold balls, which themselves, if they are in an excellently well-arranged pattern, and if they are in the pattern which creates the illusion—you know, they're in that piece of framework which will create the proper illusion of the body—then the body's in good shape. And if they are out of line or if they are disturbed or shattered or gone, then the body is distorted at those points where they are distorted.

Now, it's this bad—you can move one of these things, with great ease, a couple of inches, and the fellow has a new joint. I mean, it's that bad. Actually, I've seen this happen two or three times now: I've seen people get almost sick at a leg bending at the wrong joint. You know, no joint there, it's bending or something. If you want to produce a magical fakirism, you know, that's a good trick—just move the anchor points around. But normally, what happens if you don't move the anchor points right and in proper alignment, this sort of a thing occurs: the arm simply distorts or hurts.

Now, let's take the other side of it. Let's look at it from a direction which you're accustomed to look at something, and that is, a wrist is sprained. Well, you'd treat a sprained wrist—that's looking at it from the psychosomatic side. Now, we can treat a sprained wrist and we can do all sorts of things to it. There's an electronic pattern holding the sprain in place. Well, the subpattern is the facsimile of the sprain itself. Back in Dianetics we used to do a lot of this: we erase the sprain and so on. But there's a much faster way of doing it in Scientology: you simply put the anchor point back. There goes the sprain (snap). Very curious.

Now, if you don't see the anchor points which enclose the space of that wrist, if you don't even look at them, if you paid no attention to them at all, and you went on massaging the wrist, you could actually—a guy would go on there for weeks and weeks, maybe years, with a wrist in bad shape, or weak, or poor condition. Why? Because the space in which the wrist exists is distorted and, of course, no—nothing but a distorted illusion can then be in that pattern.

So, let's look at the structure we want to look at as gold points arranged in certain patterns around the body. Now, where are they? We don't pay any attention to what they're doing to the body, particularly. If you look at a body and see that something is wrong with it, or if you look at somebody who's having a bad time exteriorizing—same deal—what you want to pay attention to is the electronic structure of the space, which is this body. See? Electronic structure of a space.

And this wouldn't merit any consideration if it merely did something for psychosomatic ills. But in view of the fact that it does quite a lot for exteriorizing people, I want to stress it. Might never talk about this again, but you certainly had better know what you're doing with this because you're going to be—you'll very often just practically beat your brains out, thetawise, trying to figure out what's wrong with this preclear. And the answer, if he's pinned down or if his body is in malformed condition or he's in consistent pain with collapsed terminals and can't handle the body well, the answer is in this sentence: He has body-space anchor points, one or more, disarranged. And the remedy is, return to him the ability to perceive and rearrange the anchor points of the body.

Now, where are these things located? They—a lot of Theta Clears say kind of sadly, once in a while, "You know," they say, "the—you know, a physical body's anchor points used to be out there a couple of hundred yards." Or some of them will tell you they used to be out there a quarter of a mile, or something like that. Big, you know. Big space. They aren't anymore; they're pretty close in. They're in terms of yards ordinarily. And up to the right and up to the left and varying anywheres from twenty feet to twenty yards out, there will be a big golden ball, and there'll be a lot of little smaller patterns of points out there. Because the structure's not entirely inside the body, any more than it's entirely outside the body. So these are the wing points. Well now, the body has other of those wing points similar to that, but that's about the furthest out that it has, at first inspection anyway, and as far as you want.

Now, a thetan—you can make him mock up an anchor point up there and push it around and it just goes—just sort of goes around, you know; he pushes it around and it stays there, and it goes around someplace else. Well, a very funny thing about the GE anchor points—the body's anchor points—you give one of them a push, and after you've pushed it, it'll wander back into place; it'll come back into place. It doesn't disappear, it just—out it goes, back it'll float, up it'll float. And you can push it in on the body, you can pull it in toward the body, and almost anything's liable to happen emotionally to the body, you see. It's—you're changing its space. And it can get frantic, and it can get calm, and it can do various things with its anchor point patterns to utterly alter the emotional pattern of the body. All right.

Where are the rest of these? Now, we've often talked about "control centers," haven't we? Well, these control centers are anchor points of this same nature. All through the body and all around the body, anyplace there is a nerve connection, you will find adjacent to this nerve connection, that which demarks its space and keeps it created: the anchor point.

Now, that means you would find a big one in the heel of the hand; you'd find them in each finger—several; and you would find one in the wrist, you would find one in the funny bone, you would find one inside the crook of the elbow, you would find one in the shoulder, you would find one each side of the back of the neck, you would find them all down the spine. (When somebody manipulating a spine has produced any effect at all, he's actually succeeded in pushing one of these anchor points back, not a vertebra.) And you'll find them inside the head and you'll find them around the eyes.

And very often, some preclear will complain of a burning sensation or something in his body; and you can do a lot for that without producing any particular relief on his part until you bring him into an ability to perceive where the anchor point is. And he perceives where it is and you say, "Now shove it back into place," and he does, and it sort of goes "click," and after that, why, gee—all of a sudden he's got brighter vision as a body, you see, or he has a relief of a chronic flow which was going on in an area, or there is actual—a distortion of feature which is remedied.

The handling of these things is elementary. How anybody can miss seeing them, I don't know. It's something like—I feel like a fool talking to you about it, you see, because I think I'm talking to you about the fact that there's a wall up here in the front of the room. I feel I just spent lots of time telling you there—in the front of the room there's this wall, see, and that makes the space in which the room—part of the space in which the room exists; and back there is another wall, and over there is another wall, and over here is a wall with the windows, and amongst these you've got some space, that gives you a room, you know? And then I go all over it again and I say, "Well, there's a front wall up here. Now, do you see? Now I want you to be—very carefully perceive this front wall." I don't know how people miss these things. It's something like walking up to a searchlight which is turned on full right in your teeth, and not seeing it. It's just too bright, I guess, or something. Of course, you don't quite want to see these things—they make you look like a Tinkertoy set—no rods.

But the reason I'm talking about it is because I picked up a pc last night who has a bad arm and who, unwisely, as far as auditor's concerned, continues to be processed to remedy the condition of this arm. Now, this is a silly thing to do. That's a real silly thing to do.

You see why it's a silly thing to do? What should happen to this boy is, he should just be pushed right on upstairs as a thetan, you know? Until he's real bright and real perceptive and real alert and so forth. And it's interfering with his self-determinism not to: he might want another kind of body entirely. You know, he might want to change the space points around until he looks entirely different.

And last night I picked him up and I found out that nobody'd polished up his perception to a point where he could perceive his own anchor points. This was very peculiar. I mean, this is something like coming up to the scene of the accident and finding out nobody has put a tourniquet on somebody. I mean, it's just about that level of Theta Clearing, if we've got to compare it to medicine. See, I mean, this was—this was real, real weird omission. And it was finally carried home to me that the auditor was not aware of this.

And I thought a little bit further, and I said, "It's not possible that auditors aren't aware of this because I haven't called it to their attention." And I finally had to come to that conclusion because I've only mentioned it occasionally. And a lot of Theta Clears and I, when we gabfest about this and that, hardly ever fail to mention something about anchor points, because you're talking then about a basic unit of beingness, which is space. And it's just something you talk about like lunch or … And here all of a sudden—this auditor obviously had never—never polished this up.

Well, gee, to straighten up this fellow's limb—if he had to straighten up his limb, he had two routes. One was just simply polish up the guy's perception and after a while the fellow would say, "Well, you know, I'm tired of having that arm. Flick. Flick. Pinch. Pinch. Square. Square. And bing, bing. And, I don't know, I think I'll remake the body too. Pinch. Bing. Shift. Bang." And that's the way, because thetans know how to do this when they get up along the line. All right.

The anchor point in his elbow was way out, the anchor points in his hand, the crushed hand, were utterly out of align —, they were all at sixes and eights, and the anchor point in the wrist was out. And he hasn't been worked enough on just perception—just perception, not anchor points or any specialized kind of perception—to perceive the fact that the reason the arm remains in that condition is because the big anchor point at the end of the wrist bone (in the heel of the hand you might say, almost in that area), boy, it's smashed. It's just splintered. Boom. Well, that's all that's important about that (quote) "injury"—if we've got to talk about an injury.

I feel it's an imposition to talk about injuries. I'm no medico. I'm no sawbones. Hell, I've done my time in Siberia, everything else, but I've never gotten to the point where I had to saw on people to—for a living. Gee, if you're going to saw on people, eat them. Now, that's practical. It's like turkey. (audience laughter) In many societies, it's so regarded. There's one planet not too far from here, by the way, where they have a market where you go and have a good time, something like that, you buy five or six girls and take them home and eat them. I hate to bring in these crude realities! (audience laughter) Ah, well! And, of course, that's just about as silly as I feel in talking about these darn electronic structures.

The only way that—the only way to know about an electronic structure is to look at one. And the only way to look at one is to get one's perception up. And if you consistently overlook them, why, you just aren't perceiving, that's all. It isn't that you have to "have a second sight" or "fill something in" or "guess it's there" or something of the sort—you don't guess that my body's standing up here, do you? It's that real, you see it and that's that. I mean an anchor point's an anchor point, and a GE's electronic structure is there. It looks like a flock of little sparks and balls and arrangements and so on. It's not very complex. It's very interesting, if you want to pry into it.

Well, let me give you, very swiftly, a remedy for an inability to perceive and arrange them. And you must understand that the fact that they are badly out of line is quite often the reason why somebody doesn't get out of his head easily. And quite often, it's possible for you to fix this up before he exteriorizes. You know, he fixes it up. You get him into a state of perception where he fixes it up and then he's three feet back of his head, boom! I mean, this is the easiest method of clearing I know. It's just—the fact that it falls down once in a while—the fellow just can't do it, so on, makes it necessary for us to have these other techniques. But if you're going to do it the fast way, you just say, "Oh, you see that anchor point in your right temple? Anchor point in your left temple? All right. Well, now, get them into position."

And the fellow says, "Where—what—they out of position?" You know, and kind of in the center of his head, he goes krrr, pushes with one and it goes, click! And then pushes the other one, and it clicks into place—held in its proper framework, you know, in relationship to the other anchor points in the vicinity. Because it has a position; because they're in a position which is there because it has a position and everything is interrelated, one point to another. And it goes, click, and all of a sudden he doesn't have any flows or occlusion anymore and you can say, "Be three feet back of your head," and he is. That's all. I mean, that'd be very, very nice, but a lot of people can't do this, they get all fogged up, and you say, "Well, look at those anchor points in your temple and cure some of that temple flow that's going on there."

And the fellow says, "What temples?"

Well, you're kind of stumped. And you say, "In the body, of course."

And he says, "What body?"

And you say, "Well, the one you aren't in."

And he starts describing a body on the planet Zukiter or something. Mm! No, no, that—this case requires other treatment, obviously.

So let's go about this the simple way first and know why we have this spacation in brackets—making space in brackets.

Now, a fellow makes space in brackets and puts space around the body—if he's in a body, you see, he makes space in brackets. That is to say, he gets—he puts eight anchor points around himself, you see, and then he makes them disappear. And then he gets the idea of somebody else putting eight anchor points around himself and making them disappear. And then somebody putting eight anchor points around somebody else and making them disappear. And then somebody putting eight anchor points around him, as a body, if he's still interiorized—around him as a thetan if he's still exteriorized, if he's exteriorized already—and eight anchor points around him, and making them disappear. And himself putting eight anchor points around somebody else and making them disappear. And somebody putting eight anchor points out for somebody else, but around him. And somebody putting eight anchor points out around somebody else, but for somebody else. You understand that? That bracket was handed out to you yesterday. That's a bracket of six. All right.

We do that how long? We do that till the fellow can get gold anchor points. And we just keep this up till he gets good gold anchor points, until these things are nice and bright. Of course, flows will fly around and so forth, and then we start him putting anchor points around the house and around the building and around the basement and around the room. And the next thing you know, boy, he can get nice big gold anchor points. It doesn't take him very long to do this.

Now, if he's not exteriorized yet, why, we say—there's a lot of ways to do this: you can just look at him, but if that's too complicated, go and get an E-Meter or one of these probe meters and start passing it around or ask him questions until you've located where he has a chronic ridge. And then start—have him start mocking up anchor points and making them disappear on either side of the body where he has this ridge.

For instance, let's say he's got a ridge across his nose. He always talks about this ridge across his nose. Well, just have him mock up anchor points in its vicinity and make them disappear. Mock up anchor points in the vicinity and make them disappear. And mock up anchor points in the vicinity and make them disappear. Mock up anchor points in the vicinity and make them disappear. And all of a sudden he says, "What am I mocking up anchor points for? There is one there."

And you say, "There's one there? All right. Well, mock up some more anchor points and make them disappear. And mock up some more anchor points."

"There's a real bright one there," he says. "In fact, there's two. And they're not mine." (Meaning they belong to the body.) "And you know," he says, "one of them's in a different position than the other one."

And you say, "Well, why don't you just kind of move them forward, and just move them over so they'll be in the proper position with relationship to each other."

He does. They go click. The flows stop, the ridge stops and everything that's pinning him in his head stops. So he exteriorizes. You just say, "Be two feet back of your head."

The single difference between a person who exteriorizes easily, you might say—in terms of structure, if we must be in structure—we can talk a lot about a lot of reasons, but the single difference between a person who exteriorizes easily and one who doesn't exteriorize easily is that the person who exteriorizes easily has the majority of his electronic structure intact, and a person who doesn't exteriorize easily has some portion of his electronic structure disarranged or damaged. The repair of it is the manufacture and adjustment of these anchor points.

Now, I could draw you a beautiful three-dimensional map, undoubtedly, that would show you where every one of these things is, but it's something like drawing you a map to show you what a clock looks like, you know? I could draw you all kinds of pictures to show you this clock, and I could say, "Now this is—figure up here is twelve, and this figure down here is six and these other figures are here, and they're there, and the hands go around this way." And I could keep showing you these pictures of a clock. But it'd be much smarter, if you didn't know about a clock, to just simply get a clock and say, "This is a clock."

So that's the best way to do, for you, is to say: "Now, this is a clock. Any one of you have got a clock. Any one of you has one of these structural patterns. The thing to do is to brighten up your perception on anchor points, brighten up your perception in general—thousand ways to do it—and just brighten up your perception in general, one after the other, exercise after exercise, until these things become clearly visible to you."

Well, it doesn't matter whether you're "in your head" (unquote) or not. It doesn't matter whether you actually start out with any visio at all. You just do these exercises till you can see these points, and then you adjust the anchor points and out you go, bang!

This is of the essence; this is simplicity itself. But it's with great surprise that I watch an auditor who's had quite a little training, who's been exteriorized and so forth, fishing around endlessly with some preclear. I come in and I take a look at the preclear, and the preclear's got an anchor point out of line.

Well, what's wrong with this preclear? Well, part of his electronic structure is in a state of dispersal: ridges have set in between two anchor points, or something of the sort. Actually the ridge is made possible by, if you please, the displacement of the anchor point. The anchor point isn't displaced because the ridge is there. Now you adjust the anchor point and put it in position, and the ridge has no further ability to stay there—bing, it's gone. You see, this is elementary.

Now, I look at some preclear being pushed around and beaten around and the auditor sweating and groaning and straining and so forth. And the auditor trying to run out the sinusitis or something, thinking, well, if he cures the psychosomatic illness—if the auditor becomes a doctor, then he'll make a Theta Clear. That's what the auditor's saying; that's the proposition he's running on. If he becomes a doctor, and turns into the field of medicine or turns into the field of psychiatry or psychology or something, he will make a Theta Clear. No, sir! He'll make a Theta Clear as a Scientologist, and that's the only way he'll make a Theta Clear. And he just might as well stick with it and stop validating all these reasons why the pc has attention … You see why it defeats itself?

The pc offers you this twisted ear, which aches all the time. Well, what's he using it for? And you validate the mechanism which makes him win—he thinks. But to win that way, he's going to lose.

So if you start treating a psychosomatic illness, you are giving attention, on a sort of a spineless stimulus-response basis, to that machine which is producing something with which it can attract attention. And the fellow's been doing this for so long he doesn't want that kind of attention anymore, and yet the machine keeps on doing it. And you're right up against that type of automaticity. The second you begin to walk into the field of medicine, psychiatry, psychology—any specialized field which is organized to remedy and address illnesses and that sort of thing, you're violating your own basic tenets of operation to the degree that you won't get the job done.

Now, because this young boy shows up with a withered arm—the auditors on it did a pretty good job, by the way, but because he shows up with a withered arm, these auditors get all in a flurry and a flussy about this withered arm. And they start doing things with and treating the withered arm. They did this to a point where, because I noticed it and that many days after being processed it should have been in good shape—and because I noticed this, I had to, some degree, validate it by making him make it disappear a few times. And then I went right to work on perceptions. Anchor points, anchor points, perception of anchor points—bring his perception up. Didn't take very long to bring his perception up to a point where I asked him to look at his right arm and find them. Then I brought his perception up a little higher, "Now look at the right arm and see if you can find some anchor points. Now bring your perception up a little higher. Now look at the right arm."

Oh, he finally saw them. Now he's—finally is looking at them.

"All right. Now, get a look at the pattern of them in the right arm. Now fix them up that way in the left arm."

And he jockeyed back and forth and he finally found one.

He completely overlooked though—and because it was late I didn't go on with it; I've got to grab him yet—his perception isn't up high enough, that's all. He completely overlooked the most obvious, glaring thing.

Is that light in the chandelier there? I mean, is it obvious to you that there's a light in the chandelier? Well, it's this obvious to anybody who wants to look, that the main anchor point at the termination of the wrist bones, in that point of space, is smashed to smithereens. It looks like a small atom bomb that's gone off and half-done the job. And that's what's wrong with his arm.

Well, this would have been remedied if the persons involved had simply gone on with Scientology. You see that? If they'd just gone on with Scientology, which is the rehabilitation of a thetan. Hasn't anything to do with rehabilitating some product of a thetan. Just rehabilitating the thetan until he can create and cause to persist and cause to desist and get rid of those things which fall below an optimum solution for survival. And you do anything else than that, you're just interfering with him.

I quite commonly process some preclear whose relatives or friends tell me consistently about the preclear's health. They keep talking to me about the preclear's health. Just how non sequitur can we get! True enough, the preclear's health will interfere with the speed of processing, but the second that you pay attention to it or validate that state of health, you've slowed your case down remarkably. Just stay right straight there with Theta Clearing and make a good thetan. Every time you start a case, just make a good thetan.

Now, he keeps complaining about the body: why, you're not getting his anchor points up and getting his perceptions up so he can see anchor points, you're getting his perceptions up so he can operate. And you get them up so high, he'll start looking at the body without your even calling attention to it.

Now, you can do this kind of work by exteriorizing somebody and then just tell him to fix up the body. But, by golly, in about 25 or 30 percent of the cases you do that to, he'll look at the body—he was all right up to that moment; the second you asked him to look at the body, his perceptic level was so small he couldn't perceive this for the first time from the outside, it was such a shock, such a surprise to him, that it caved him in and he went right back into the body. And the next auditor that got him had a job on his hands! You get the idea?

This idea of asking somebody to look at a body after he's outside is dynamite! And you sure better know what you're doing. Well, as an auditor, you better be very clear about that preclear. I don't ask anybody to look at his body until I see the guy's in awfully good condition. He might not be in good condition for a heck of a long time.

But sometimes I will ask him to be the space of his body and be the space behind his body and be the space in front of his body and be the space of his body and be the space of the room and be the space of the body and be the space behind the body. What are we doing there? All we're trying to do is get the guy some space. We're just getting him to take a long breath, one way or the other, and we're exercising a thetan. See, we're getting his attention off of that body—so we can work with him. Not because we want anything to do with a body. Bodies are sometimes pretty, they're sometimes aesthetic, they are sometimes carrion, but they're never important. Never! And when a Scientologist forgets that primary principle, he's forgotten all he knows.

When you address and suborn Theta Clearing to the repair of a unit organism, why, you're just using some tiny, tiny, tiny little scrap of what you can do and saying that little tiny, tiny scrap is all. Because Scientology was never, never designed, and isn't at this moment designed to repair psychosomatic illnesses or remedy bodies or fix up aberration. It was designed entirely to make good Operating Thetans who could create and cause to persist and cause to desist and get rid of what they pleased. And that's its entire goal. And the second that you've got that fixed firmly in mind and that is the goal, and the second your processing itself heads toward that goal—why, boy, will you be a roaring success as an auditor! And until that time—uhh! No. So let's just change the postulate on this.

The body can give trouble on exteriorization because you're trying to take the thetan out of a piece of warped space, if you please. And you can pick up his perception while he's interiorized to a point where you can readjust the anchor points that are holding him in the body. And I don't know how far you could go with this, but you can go a heck of a long ways. And the way you would do this would be simply to run brackets of space around him until his perception was real good, and he could see them real good, and then you get him to look around himself and adjust these anchor points. And that's all there is to it.

Okay?

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