View source for Examples of SOP 8-C Patter (2ACC 531209)

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

'''Date:''' 9 December 1953

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

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Alternate title: Bodies

Okay. This is the afternoon of December the 9th and we're going to take up some specific examples of patter on SOP 8-C.

In the process of running SOP 8-C, there are many things which you can do right. There are a few which you can do wrong.

In view of the fact that almost any preclear, when you first lay your hands on him is in a "I mustn't be hit," or inverted, "I must be hit" frame of mind— you see, "I mustn't be hit" or "I can be hit"—it is very easy to invalidate a preclear.

Now, let's get this one—just get this one down real good, let's get this down real good: Invalidation by words is the symbolical level of being struck. You got that?

Invalidation by words is the symbolical level of being struck. If a person is afraid of being hit, he is afraid of being (quote) "invalidated" (unquote). You see that? All right.

Now, let's take a look at inversion. You know, things—DEI—the desire, enforce, inhibit. You'll get things inverted. A fellow can run just so long on "I have to have something" until he gets into "I can't have it." Now, he'll run "I can't have it" just so long until it all of a sudden is a terrific desire. He's gone in— down to the lower one, you see?

Now, if he desires it, something is going to see to it that he enforced—that enforced havingness takes place. And as soon as enforced havingness takes place, he's going to be inhibited in having, and so he can't have it again. And after he can't have it on this lower inversion, then after a while he realizes, "I can't have that," he gets a terrific desire for it. He gets curious about why he can't have that, and so he gets a desire for it. As soon as he gets a desire for it, it gets enforced that he must have it, and then this is obsessive and he doesn't like that, so he decides that he better not have it, so he can't have it again.

All the time, he's getting down on a lower grade of "it"—whatever "it" is. In terms of sensation, it starts at the top with a complete serenity, and at the bottom winds up—goes through sexual sensation and winds up at the bottom on an utter, sort of a gooey degradedness. Sexual sensation too greatly condensed is a—is degradation. And force—any type of force of this character will give this symptom of degradation. All right.

Now, let's look at this inverting thing. We realize, then, that a preclear is in a body—being protected by the body after a while, so that he won't get hit. He gets the idea he's in there, he mustn't be hit. Well, that's the antithesis to perception, because in order to perceive, he has to be hit. He has to be hit by the wavelengths of the things he's trying to perceive. So if he can't be hit, you see, he can't see. And this is elementary, my dear Watson.

The next point in the line is DEI, see? He mustn't be hit, he mustn't be hit—he's got to be! See? That's the next thing—he desires to be hit. So he sits around waiting for you to invalidate him.

You see how it goes on the postulate line? He says for a long time, "I mustn't be criticized. I mustn't be invalidated. I mustn't be criticized"—and he's got to be. One day he suddenly wakes up to the fact that that's "I must be hit."

And you'll find this preclear going slllrrpp! to every electronic they can lay their hands on. Bong! Bang! Somatics—they've got to have somatics, they've got to come in on them. They have to be insulted. They will work with you until you finally insult them in some way or another—because they'll call an insult, on this basis, invalidation, see?

Now, they get on a "I mustn't be invalidated; I'm …," see? In other words, "I mustn't be hit," is the force level of this. Now, the symbolical level is, "I mustn't be invalidated." And then that goes, eventually, into "I must be invalidated."

Now, there's what we'd call a motivator hunger. Now, when you surfeit a motivator hunger, you have satisfied an appetite which bumps them up one small gradient on the Tone Scale. And you'll find some preclears that you have going through this motivator hunger or overt hunger, and that's just this: "I must be hit" and so forth.

Now, it goes this way too: "I must hit. I must not hit." See, "I desire to hit," then "I have to hit," and then "I must not hit."

And some people will run this cycle in one fight. They'll—oh, often they'll slug somebody—crash, see? Boom! down somebody goes. And the next moment they're being very sympathetic about the whole thing. You get that? See, "I must not hit. I must protect now."

Now, a thetan early on the track ran this with bodies, very rapidly: "I'm— I've just got to knock them off," and then "Poor bodies." And he's run back and forth on this about bodies, and you'll find a preclear doing this under processing: "Bodies—oh, I don't want anything to do with bodies or the MEST universe. I don't want anything—I just want to get out of it, out of it, out of it." You know— he doesn't want anything to do with it. And then the next thing you know, what do you know—"Aw, bodies is just lovely. Oh, yeah. Wonderful. Wonderful."

Now you've bumped him up the Tone Scale, so you're running the DEI cycle backwards: "I can't have bodies," into "I must have a body," into "I want a body," again into "Oh, I can't have one,"—but milder, you see. And then, "Well, I'd better have one," to "Well, it's kind of nice to have a body," and then up we go a little bit higher on the thing and it—"Well, there are a lot of people that—sometimes I don't want a body and ... A lot of people, and they don't want bodies either and . . ."And he goes up a little higher and—"Yeah, I could have a body if I wanted one." You see? You're running the DEI cycle backwards, it's I-E-D up scale.

So that you'll find a preclear suffering consistently and continually from this invalidation trouble—invalidation and evaluation. Now, as we go down scale with a preclear, we find that evaluation becomes more and more harmful because it impinges upon his knowingness.

Invalidation is actually—goes straight up against motion, and knowingness goes into space, and above that, knowingness itself. You see?

So we've got the two things: We've got motion and impact under the heading of invalidation, and we have cut-down knowingness under the heading of evaluation. See, we've got these two categories sitting side by side.

Now, these two categories are in the symbolical level, too. So there's evaluation by telling a person what his words actually signify. This would be the same thing as cutting his knowingness down, because you're telling him here's something he doesn't know.

The only thing wrong with instructing in anything is that it informs people there are things they don't know. Well, there is a time when you have to tell anybody some sort of a scale of knowingness so that they can go back up grade.

And any class or unit under instruction in Scientology has to fight back up through this one, because they're being told that they don't know when they're being told techniques—when they're being told what these things are. But this is a fast route. And the only excuse for it is, is it's far less harmful to do this because it puts them on a route to being able to know for themselves. So the "what they don't know" turns into—in Scientological instruction— turns into "what you can know." And what I'm giving you is headed that way. It's what you can know—what you can do, what you can know.

But if we cut this down, on some preclears it comes under the heading— they hit pretty low, and it comes under the heading of evaluation. So that they shudder back from—sometimes an auditor will shudder back from being told a workable way to do something, simply because he's trying to protect his own knowingness.

And now, what's the remedy is—for that, is not to refrain from telling him how to do something, but to tell him how to do that which corrects the fact that he's shuddering back from being told something—see, his knowingness.

How does he im…, how does he get out of the state of mind whereby he thinks his knowingness is being cut down by learning how to know, see? How does he get out of that? That would be the way to handle that problem—in the same way, evaluation. We can cut right straight through the whole problem of invalidation same way as evaluation. We cut through the whole problem of invalidation now, very simply, by curing people of fear of being hit.

Now, people are actually afraid of being hit by words. You can take somebody who's terribly bad off, and you can make him utter a word and then reach out and catch it.

Now, you wouldn't think that this technique—that this technique would actually find anybody serious very long. You say, "Now say, 'Cat.' Now say— look at the word cat and say, 'Gee, that'll betray me,' and reach out and grab it and put it in your pocket. Hide it." You know I have seen somebody keep this up for an hour?

I just sat there wondering how long they'd go on with this. They just went right on, because it doesn't—if it doesn't point out what they're doing immediately, you see, why, it's just not going to. What they'd have to do is move the postulate around for a while until it stopped evaluating for them.

Now, the other thing your preclear doesn't know is the difference between a postulate and a word with meaning. There's a big difference. I could throw all of you people on your ear with this one. I'm going to try not to leave you utterly baffled till the end of time. This is a horrible thing to do to anybody.

A statement is a sing, a consecutive meaning in symbolic terms. See, it's symbolized meaning. A postulate has nothing to do with meaning. A postulate has to do with straight command and determination by it, and it's not made—this is a horrible thing, but it's not made with symbols.

The place where people over in India go appetite over tin cup a lot of times is that their rituals are perfectly valid but they use them in words, with people who can use only words. So the things which they start stacking up as mechanisms and so forth, are word mechanisms—they're not postulate mechanisms. Now actually, you won't know what I'm talking about right there until you all of a sudden see a postulate, see.

Anytime you're moving an idea around, you're ordinarily not moving a postulate around, you're ordinarily moving a symbol around. But by that process, you eventually come out through the top and say, "What the hell am I doing with these symbols?" Of course, this is about the same time that the lightning will flash, as far as that's concerned. I mean it's pretty high.

But a postulate is above force. And a symbol is subject to force. The difference between a postulate and a symbol is position on the Tone Scale. We have to go up through force and be able to handle force before we really recognize a postulate for what a postulate is. Otherwise, it is all 100 percent meaning— significance. Whereas a postulate is a direct command.

You could make a preclear run a postulate out, but a postulate is not a feeling, it's not force, it's not a symbol—you might say it's an intention. And very high, it's an intention which will not be brooked. But that again brings about the idea of effort determination, see—heavy effort determination. Well, that isn't what a postulate is, either. "The mountains will now collapse," dealt with the most serene hand imaginable, would simply be in terms of a whole flock of mountains collapsing. See, it wouldn't be a big symbolized thing, it's just the fellow's self-determined intention that something happens, and it happens.

Now, a preclear can—becomes very frightened of this as long as he can't use and isn't accustomed to handling force. So, again, we have the problem of perception. Perception is a problem of force. He doesn't want to think of something for two reasons: One, if he thinks where he is, they'll know too. You know, he's afraid he'll let it out. He's afraid his mind will be read. Somebody can find him. He's been told this often enough. It's one of the biggest electronic tricks on the track, was to tell somebody that he had to think right thoughts— that he had to think thoughts which were properly protective to the state. And if he thought thoughts which were not properly protective to the state, he could be arrested and things done to him. And if he thought thoughts which were not properly protective, and which yak, yak, yak and so forth to the state, he would be located by the fact that he was thinking them.

So a person gets afraid to think for fear he will be located. And people who are difficult to locate are afraid of being located. And here we have a single problem in fear. So we handle it as a postulate "afraid to be located"—some version of that, symbolically placed and put. And we handle that around, and the fellow all of a sudden realizes it's nonsense, he can think a thought without being located up in the Psi Galaxy where they're still looking for him and have big posters all over the place, he thinks, and where they still have his records and— he's thought the wrong thought up there. Well, that's just another method of making a thetan wrong.

So very often your preclear will become very disturbed, and he's unaccountably disturbed. Well now, it'll lie in three spheres only: evaluation, invalidation and location. He's afraid to be located, he's afraid to be hit, and he's afraid to have his knowingness cut down. See, evaluation—he's afraid to have his knowingness cut down because that's less space, in his terminology. He's afraid to be hit, so he naturally is afraid of any symbol which goes counter to his motion. A symbol which is counter to his motion is very upsetting to him. And he is afraid he will be located—just that.

Now, basically, he was made afraid of his own power. He destroyed things which he desired to persist. Or he built a Frankenstein's monster—and this we call the "Frankenstein effect." The fellow is sure that if he builds something and gets it all beautifully created and it actually would walk and talk and do something or other, it'd go off down the street and while down the street would do something very destructive—but just before it did something destructive, he would say, "Stop!" and the thing won't stop.

Well, we've run immediately into "resist all effects." See, he built it to resist all effects; and then because he desired randomity, didn't put in "except his own." So he builds something to resist all effects; well then, pray tell, why is he upset that it resists all effects? Yet he is. Because it does a lot of effects which are elected as bad cause.

So in auditing an individual, one does deal immediately and intimately with these factors—continually deals with these factors of evaluation, invalidation and location. And he deals with another factor: automaticity. He has set himself up—the auditor—as an automatic machine which directs the preclear. Therefore, he's liable to throw into restimulation that machinery which the preclear has which sends him places. And almost any preclear's got a machine that sends him places.

So we run into a condition where the auditor says, "Are you here?" and points to something, and that puts the preclear there. It—the auditor isn't doing it— the auditor has triggered the machine which sends the preclear to any place the preclear thinks of. Well, the preclear's got that kind of a mechanism, so let's not overlook this.

You can ask a preclear only about four times, "Are you in the corner of the room?" or something like that, and if he's got one of these machines, he'll trigger. That's why we say "not." He hasn't got any machine that tells him where he's not. And that's why we stress "not" as a postulate.

Now, you can set up some preclear this way—you can say, "Are you on the desk? Are you in the chair? Are you here and there?" You're offering him places to be, which keys in the automatic machine that starts sending him places. Almost any preclear has one of these things.

What do you do with a machine? Well, it's—comes under the heading of Step IV—you waste it and so forth. Well, what if it just turns up up here in "by location"? Well, it won't turn up here in Step I if you ask him where he's not. And that's why you ask where he's not in Step I—so you don't key off this machine. He's got it, it's all set, ready to go.

Now, you could be defined as people learning how to use and handle a life unit. And a life unit, at this stage of Scientology, as advanced as we are, could be characterized like a watch. And you could actually put it down in terms of learning how to keep a watch running. But you don't have to be able to build a watch to keep a watch running or repair it.

But the main difference is, the potentialities of the preclear are so enormous that this fact overshadows many other factors in your working with him. You say, "Gee, he is capable of so much." Well, in SOP 8-C, we're telling you how much of him has to be handled. You get that? That's how much of him has to be handled, that's all. And to this degree, he is like a watch. And you, to some degree, are like—if you're doing something for thetans, you're doing something like watch repairing. I mean, it's very predictable, the facts that are going be wrong in this case. And they're not going to be something horrible and huge and unimagined that hasn't ever been encountered before. You'll never run into it, I guarantee it. You just won't ever run into it.

You can run into a very imaginative thetan. But unfortunately in this universe, for the purposes of auditing, his imagination, when he tries to throw you for a loop with his imagination, will boil down to these seven steps. Why? Because this is modus operandi of a thetan in the MEST universe. And the MEST universe has got him pretty tame. And there's only certain factors there that the MEST universe is leaning against him on.

So you don't have to handle all this vast array of potentiality that an individual has—his enormous talents, imagination and so forth. Mostly because they can't be effective in this universe.

You're only trying to free him up to a point where he can recognize that he can have freedom. And after that, all the freedom he gets will be given to him by himself. But you get him up to a security where he knows he can have freedom, and he's on his own. I mean, you can't go any further with a thetan.

Now, his individuality sets in, actually, way above the level when you suppose it does. The stimulus-response mechanisms of the body, and of the thetan himself, are very predictable. I mean, you're working with a predictable organism: duplication, creation, survival, destruction, eight dynamics, automaticity, location in the MEST universe, creation of space, handling of postulates, his fight with barriers—being able to go through them and not go through them—and you've just about said it, right there. I mean, this is all you're handling.

What we've done here is take this enormous problem—this problem that was bigger than universes, and it just had so much data in it—and we keep boiling the data down and throwing out the irrelevance.

There's nothing irrelevant in SOP 8-C. The only thing that isn't remarked on the brief form for student use which is issued at this time, is "acceptance level"—processing acceptance level. And acceptance level, of course, should come in down there under perception—and doesn't quite belong, but does belong, in Step VII. Acceptance level: an acceptable state of blindness, an acceptable state of illness, so on, this is—an acceptable state of being afraid.

During World War II, all the young officers had an acceptable state of being afraid. Older officers who weren't this indoctrinated and didn't see you had to have an acceptable rate of being afraid, or officers who actually were officers instead of college boys in cute clothes, they were utterly—I mean, they'd almost vomit listening to these young fellows. These kids would stand around and they'd say how they ducked, and how they got out of this, and how they got out of that, and how scared they would be if they'd been in that fight, and the—boy, were they big—running big agreement on fear.

And you, of course, would assume immediately that young officers and groups—young men at the age when young men are athletic and adventurous and so forth, you'd assume that these people were, you know, just kidding. Well, they might have just been kidding at first, but they weren't as the war went on.

A lot of them did very many brave and heroic things—they got startled out of, by an acceptance level—startled out of acceptance level into necessity level, in many places. And very fortunately, not all the young fellows were like that—very far from it. But they actually had themselves talked into it, so that about two years, three years deep into the war, these boys were green around the gills at the thought of danger. They couldn't tolerate the thought of danger.

I used to heckle this sort of thing. Very—it was very wicked of me, I know, but—something like sound a GQ in officers quarters only, and fire a flock of blanks out of the Victory model star-gun. It was very effective, it got them out of—eventually broke their fear neurosis on coming up to the bridge. I did start doing things like that after I found out that they couldn't find their general quarters stations till a half an hour after the alarm was over. Credible? Oh, yes, that's very credible.

One fellow really got green. He went down the ladder and decided he would hide in the magazine, and then found out it was his own magazine— he should have known better than that—and the shells were rolling around loosely in it. It was upsetting to him.

After a few things like this happened, we took the only type of processing there was, which was just experience. You know, I mean it's all you could do to some fellow, was experience. Made enough uproar around till we conditioned them.

I think the US Army was doing something of conditioning at the end of the war, but they never got the idea—mostly because the officers in charge of the organizations never would have credited this new level of agreement on "Let's all be scared. Now, that's the way to be acceptable to everybody and the troops and everybody, is just be scared stiff all the time, you see, and say, 'Gee, I'm not brave. I—I wouldn't know what to do if I had to do something and, gee, I was way back of the lines when that happened,'" and patter, patter, patter, patter, patter. See, and it just gradually eats in, eats in, eats in.

You run across a preclear almost anywhere, anytime, he has had certain patterns of agreement on fear. Now, you don't have to know. I'm just giving you an example of how big it can be and how little of it you have to handle. Now, you see, there's a big subject: the war and morale and cowardice and agreement and what would thetans do under that circumstance? Well, you don't have to be able to predict their behavior. Because almost anybody has been in some kind of a situation back up on the track where it was fashionable to be frightened.

In Greece—the days when Greece was really caved in, it had become very fashionable to be very effeminate about everything. "War, well. . ." and one dusted his fingertips daintily with a silk lace handkerchief and put a perfumed apple to his nose and said, "Hm-hm." That was in the days when they'd send over one squad of legionnaires from the tenth cohort of Rome or something, to take garrison at the northern end of Greece and all would remain calm throughout Greece. Greece was a slave at that time.

So fear, in its exhibition and agreement upon what one should be afraid of, is an index to the degree of hypnosis under which your preclear is laboring. Why hypnosis? Well, that must be an agreement on fear, hm? So a deep agreement on any subject is a hypnosis. So he's just hypnotized into believing he's afraid. He doesn't start out as being afraid, you see. He just gets into agreement with everybody, and then he finally agrees that this is the thing to do—start making postulates about being afraid. Well, he's run through society after society after society on the whole track doing this.

Anybody who has formerly been in space opera has finally agreed that it was dangerous and upsetting to hit a meteorite flight with a ship at two light-years per second or something. Anybody—almost anybody has agreed, finally, that this is not an optimum experience, and one should be afraid that it will happen.

Well, what do you know, they didn't start the track early like that—they just reported back to base and got a new ship and body. And said, "What do you know, we were up there on Run 68 and shot full of holes. Why don't you sweep that area up? Where's my body? Oh, a Mark-8 body, okay. I see they've improved the wristlets." That's about as emotional as it was.

And then after a while, I suppose somebody started a college or some place, and they got scared all over again, and it got fashionable. And then one day, they said, "Gee, I wouldn't like to go on that run because, gee, I might get on Run 68 and there might be a dust speck there that might dent the windshield, you know? So we won't go in for space opera anymore. Where's a nice, safe planet?" Because—see, it's agreements on fear.

Well, if you get a preclear sitting in a chair or being in the center of the room exteriorized, and have him put into the six walls of the room fear, you've got, in essence, an agreement on fear. He has certain banks of fear and certain postulates about what he should be afraid of. In other words, what is sensible. "What to be afraid of" and "what is sensible" are synonymous remarks, you know. And he sits in the center of the room and puts some fear into the wall. Well, you have in essence a double-terminal agreement, see that? So you're running it out. So you make it possible for him to agree on any god's quantity of fear, because what he's basically afraid of is the emotion known as fear.

I don't know if anybody here might have ever had the experience of actually becoming terrified—I mean, really terrified. That's a bad experience. I can assure you he's had it someplace on the track, but in this lifetime I don't know if he might have had this. Because it's a sort of uncontrollable proposition. But what one has started to fight, you see, and resist—one thinks one might be afraid of something and then he starts to resist it and then he resists it harder, and it resists him and he resists it, and all of a sudden he hits—bang! and he blows up a great big piece of fear someplace, you know? He's just got lots of it. And it's overwhelming, fed to him in this much dosage, in this space of time. And it might be set off by a shell, and oddly enough, maybe two or three years after the war, it might be set off by an automobile backfiring in the street— fellow goes into terror. And that is grim stuff! I mean, he goes out of control.

And when he's had one of these experiences and you, as an auditor, are auditing him and you don't know about this experience—oh no. No, that—you're just not going to get anyplace with this case. Not unless you start specializing on fear, one way or the other. You can just start straight out and start specializing on fear, but then you've got that already, it's down here as one of these steps. So we've cut down the tremendous unknownness of his experience and everything down to a rather pat step.

But mind you, if you're dealing with a current lifetime, you're dealing with a dual fear: the GE and he were scared at the same time. So this puts fright solidly on the track in one chunk.

Very often, by the way, a person has been—spent part of his life terrified or scared or very upset about something, and has gotten over it; and will tell you, every once in a while—it's very customary for him to tell you that well, he's all over that, he doesn't have that anymore. Uh-huh. Tsk! That's not true. He has conquered it by suppressing it. And you're trying to set him free, and he's trying to suppress something. So the harder you try to set him free, the harder he's going to recognize that you're this fear charge which is going to— he has to suppress, so he starts suppressing you and suppressing the auditing and so forth.

But again, we're dealing with a central emotion there—fear, terror. It's better to just locate it and be real smart about it and locate it right straight off and handle it and let that go to that, see—with an E-Meter. That's the best way to do it, cuts short the auditing. Or just start handling it and putting it in the walls, that's all. You just recognize your case is not making progress after you've run the first three steps, and you've run them rather rapidly and he just doesn't show any signs of shaking out of it, you can—you could just say, "Well, to hell with it, put 'fear' in the bulkhead."

Well, he right away is—be kind of upset with you, maybe, at the idea that you've suddenly saddled him with having been afraid of something. Well, I would like to see the thetan on the whole track that had never been scared this way, because he's gone in through consecutive agreements with fright.

Now, you could know all about all the societies he's gone through, but all we're interested—in any society he's gone through, is contained on these two pieces of paper—SOP 8-C. That's the only mechanisms we're interested in. We're not interested in the other mechanisms he's gone through.

But he feels—he is frightened of something, and if you just dig it up and handle it, and fear on that particular subject as postulates and so forth, you'll make lots of space. But there's where judgment comes in, in using these two pages, and that's about the only place it comes in. You have to know what you're doing.

The point is that the human mind is a servomechanism to all mathematics. So the human mind is a servomechanism to all mathematical or symbolical communications systems. Western Union is a symbolical communications system, if you want to know precisely what I mean by a communications system.

A conversation down on the corner depends upon a specific and direct and very, very critically pinpointed communications system between two people. There's one thetan who is using certain apparatus in order to force air in certain directions across certain tensions which makes air vibrate in a certain way against somebody else's—other thetan's eardrums. The information is taken there, is rerationalized, is put into the vocal cords of the second thetan, and they set the air in vibration which goes into the ears of the first thetan, and that's a relay system—and it's a real complex system.

But a thetan gets sold on one of these communications systems and he wants to make it rigid. And that's another thing you might run into that's slightly outside our sphere of interest. But he runs into one of these communications systems— it's so lovely, it's so pat, it's so good—and he'll set it up as a system. He sets it up as something to do, rather than something which will do something.

So you can audit somebody after a while with a specific system that has no surprises in it, and he'll pattern it as a system. And after that you audit what he's audited as a patterned system. You've audited what he's set up as a patterned system, after you've audited him too long.

And the way to really wreck him and upset him endlessly in doing this and throw it out the window, is simply to audit communication directly. We notice this auditing has gotten down to a long grind with some preclear, he's not making any progress, he's just going through the motions. We can assume that he has set up some kind of a communications system on the subject. And if he is being audited patly, over a pat thing like SOP 8-C, why, he's too willing to set up a communications system. What he's unwilling to face is the effort of communication.

Well, why won't he face it? It's because, we go right straight back—see how nice these factors work out?—we go right straight back to invalidation.

Well, why do we go back to invalidation? Because a communications system has to do with the motion of particles through definite relay points. And this means that the individual is afraid of being hit. So he doesn't go near the relay points, he stays on the line. And therefore he's afraid of being hit. So you just handle it as "afraid of being hit" or "must hit" or "must be hit," see? Or "mustn't be hit." Just "afraid of being hit"; and we're back again to fear.

He's not dangerous to the communications system, the communications system is dangerous to him. So he just sets it up as a system as soon as he can, and then steps off the lines—gets off the lines and skips it. See that? And so after that, you're auditing something or other.

Now, anybody who set—who will self-audit… This is something an E-Meter will tell you faster than the preclear—anybody who self-audits rather consistently and continually, runs a liability of simply setting it up as a circuit. He just sets up a communications system on the subject of auditing. And anybody who is audited long and arduously and monotonously, will set up a communications system which in the—eventually, will start to audit him. See, he just sets up a circuit. Then the second the auditor's gone, that circuit is still there.

Well, communications get scarce, and they are the most intimate form of havingness and not-havingness. People don't want communications or they want communications or they must inhibit communications—DEI.

What is a communication? A communication is a meaningful particle. And we go into, immediately, the fact that they are symbolical postulates. So we handle a lot of symbolical postulates and we will stop this self-auditing. That breaks down that easily.

There's an enormous number of things that get cared for without your worrying about them too much. You can care for the preclear—you can care for the effects which have accrued over a thousand different civilizations on one individual. You can just care for it, that's all. You have the technologies to do so.

And there's this enormous randomity—how many things he could do, how many things he could be capable of. There's only a few of them in which we're interested. And they go back again to evaluation, invalidation and location in general, and that's all they go to. And when they simmer down to those, well, it just makes good sense and they sail along.

Invalidation—that's arrival of particles. He doesn't want to be cause, that means he doesn't want to despatch particles. So that's "not starting particles." And he doesn't want to be effect, well, that's "not arriving particles." Well, he'll symbolize this in hundreds of ways—he's just not arriving. You tell him to put something out on something, he doesn't arrive. You have to ask him sharply a few times, if he—if you've got any doubt about his case, he isn't arriving. That's the main thing that's wrong with his case. He's just not getting there. And there are many ways to make him do that, but they're all right here. Tell him to be close to it for a while, and then tell him to be closer to it, and finally let him arrive at it.

Another thing, the—a communication has to start and it has to arrive. And you're essentially dealing with a communications system when you're dealing with a preclear—postulates, symbols and aberrations. So the study of the communications system brings us right around, however, to these seven steps again, and we've still got the factors which we need to have to handle the communications system.

Now, when we say a fellow is not there by location—you know, "where is he not, where is he not, where is he not," why, he'll be happily "not" lots of places, see? That's what he's happiest about. And it'll finally pin him down so he is someplace, but it isn't up to the auditor to put him anyplace. Because if he announces where he is, then he has arrived. So we're up against the fellow who can't arrive, and the fellow who mustn't depart.

Now, the reason people mustn't depart is they have to know before they go. And the reason they can't arrive is the MEST universe cycle is that people who are at the point of arrival of a communication line are hit by a particle.

You wonder what—what's happened to this man's perception? What's happened to this preclear's perception—how can it be so far out? Well, he just never bothers to be at the point where it's being received. He'd just rather set up something else.

So we have people using all sorts of shifty methods of not being at the point where the particles are arriving. They use what you might call a remote viewpoint system. And remote viewpoints are put around and they catch the particles incoming. Therefore, the person's vision is pretty poor—pretty poor. And what they look at is not always what they are looking at, because they'd just as soon be discharged at by a facsimile as by a MEST wall. I mean, they're both very dischargeable things—MEST walls, everybody knows, continually shoot people. Now, you'd think so, the way people dodge off of them.

So when you have a communication difficulty, a perception difficulty, you're right back here on barriers. But remember that the thetan considers himself a barrier, if the thetan has to have barriers. The thetan himself cannot be hit. But if he thinks in terms of barriers all the time, he thinks of himself as a barrier.

He wants to stop other people's attention—you know, he wants to get it himself—therefore, to put up something to catch it. He won't let it go on through, and then he gets afraid of it after a while, because he's put up too many things. Using a body as a bulletproof vest is not successful—doesn't work well.

So as we go through this and look at various parts of this, we discover that perception comes under the heading—perception is as good as a person isn't afraid of being invalidated. A person is afraid of being invalidated just as much as they're scared of being hit by particles, or afraid they'll hit particles, of course. Well, the main puzzler on that line is invisible barriers.

Now, we've got invisible barriers in Step IV and, of course, invisible barriers belongs, very definitely, in Step VII. I notice that it's not written in Step VII. You ought to make a no—a motion of it there. Invisible barriers are far more important to some preclears than others.

Now, I have a preclear who will sit there, and he can run a mock-up with his eyes open, but he can't run a mock-up with his eyes shut. In other words, he's got to look at a mock-up through an invisible barrier. He must be reassured that he has an invisible barrier up before he dares put a piece of energy up.

You'll find other preclears that will sit and look out the window. The invisible barrier has such magnetic attraction for them that they can do nothing but face an invisible barrier.

The air screen of Earth is an invisible barrier. It's nice. It's a cushiony invisible barrier.

If you've ever been up on the moon, you know that about thirty thousand meteors a day hit the moon. Boom-boom-boom-boom-boom-boom-boom! Crash-crash-crash-crash-crash! It's very, very "meteoratorous" in outer space—very. And if you object to being hit, why, there's no sense in you standing someplace between here and the Sun, because—well, you occasionally see them at night when they come in and hit the outer atmosphere and come in far enough.

They—Earth is a very, very thoughtful—boy, the modus operandi, the way that some of these planets are set up to operate. Some are more tricky than others. Earth is just wonderful. I mean it's got this big screen and that filters the heat of the sun very nicely and—of course, radio engineers think it's put up there exclusively to turn their radio waves back, but it's not true. It was set up there originally to catch meteors. And the meteors come in and they burn up before they hit. Because just—many more meteors would hit Earth than are currently hitting the moon if you didn't have an air screen.

So you have this terrific invisible barrier on which you're utterly dependent. Nobody ever pays any attention to it, then somebody comes along and wonders why he has asthma. Do you see that? Air! Air! And the body's got to have a big reason for everything—terrific reason, you know—so they have to breathe the air, and that gives them energy. Or does it? See, I mean there's a big reason— but the point is that air is an invisible and necessary barrier.

Now, we get sound being very aberrative to people—terrifically aberrative. And sound goes through space and hits and—objects. It's the motion of an air particle—bap-bap-bap-bap-bap-bap-bap-bap—that's all sound is. It's motion of an air particle going rappity-rap-rap-rap-rap-rap on somebody's body. You can get a concussion off of sound.

The reason preclears get scared of sound is very amusing. Very early on the track, the only time they ever heard a sound was when it was contained in an electronic blast. It took particles in the electronic blast to convey to them the sound wave. Otherwise, everything was completely silent—the silence of a vacuum. And then somebody would set off one of these big electronic blasts (which is only possible in vacuums—big enough, with that little current) and, of course, when they'd be hit by the electronic blast, they would get a sound. So Earth here kind of backfires, you see—it restimulates electronic blasts on the track.

You don't have to worry about that though, because you start turning on perceptions, and as you cure a person's fear of being hit, you cure his fear of sound. See, it's bap-bap-bap-bap-bap—the invisible barrier, the invisible vibration.

Now, you could have a person move a sound around, by the way—if you can make him get any kind of a sound, no matter how light or how imaginary or anything else, and make him move it around positively and make it arrive in various places, you'll turn on his sonic. Because sound always has moved him around—he's never moved sound around very much.

Big competition in the MEST universe on the subject of sound. You go out here and you listen to these diesel trucks and you listen to ferryboat whistles and all this sort of thing—yeah, that's big sound. And then you go out and you decide you're going to yell that loud when you're a kid. And you don't.

And you go around and you say, "Well, why can't I have a siren on my bicycle?" You go down and maybe you find one, maybe you buy one.

Well, the police are more aberrated than you are, and they are very conscious of the fact that nobody must get into competition with them. Probably the only way to get into trouble in a police state is to imitate the government or the police. That's the only way to really get into trouble when justice begins to deteriorate. In other words, collect taxes or extort money—and if you do either of these two things, you're in real trouble with the cops.

Furthermore, you mustn't use any force against somebody—that's strictly police prerogative. So competition is what they're most afraid of. Well, actually, that's what a thetan is terribly afraid of—he's afraid of competition and superiority like mad.

Now, he'd love to stay in one place if he could. But he can't, because the place would get too bombarded. That's true too, by the way—I mean, if you stayed in one place consistently, being hit by every wave that came in and receiving every wave that came in and letting no waves go through, you would soon have considerable mass.

Well, you see what an awful lot of data there is here? You getting kind of snowed under? Huh? There could just be thousands and thousands and thousands of reasons why, couldn't there?

Well, we've boiled it all down—this tremendously complicated object known as the thetan, we've boiled him all down to certain definite things that he must be able to do. When he can't do them, we remedy the fact that he can't do them and make it possible for him to do them. And then after we've done that, why, the rest of it works out of its own accord. That's what it amounts to.

So we make it possible for him to do things. These are the things—these seven steps—that you'll ordinarily not find him being able to do. One or the other of them will be poor. Well, you improve these abilities and you've got a good guy, got a good girl, on your hands. This follows. This has been following through now for a year—this refined 8-C which you see here is after a lot of study of an awful lot of people working on something. It isn't introduction of a lot of new material—it's new organization.

Organization isn't terribly important to a thetan, but it's terribly important in a modus operandi. It's harder to organize data than to originate it, any day in the week. Because organization is the thing people agree with—they don't agree with the postulates, they agree with the way the postulates are organized. Hence, you have symbols being so heavy.

Now, taking up here all of these things—your own patter, conversation with regard to them, then, should minimize reaching for significances, trying to find out something that lies beyond the something. You know, the invisible barrier is something you look beyond—that's into the future and so forth. Looking beyond is looking for significance. The physical action of trying to find deep significance is looking beyond an invisible barrier. I mean, they're synonymous.

Therefore, you cut your patter down to a point where you're dealing with just this material on these two sheets, and trying to find out what he isn't doing and what he is doing and making it possible for him to do it. The thinkingness and knowingness and lookingness which you apply, then, is consistently—should be delivered toward—relocating, reestablishing for the preclear his ability to do these things.

The only thing that'll interrupt you in this—if you yourself are being hit by one of these dunce caps which has inverted, which has got to fail. If you've got to fail, why, you're just being hit by this fact—you've gone into too many heads, and you're carrying too many coils of stuff.

Now, it isn't that you—there aren't lots of things that you could know with profit. Believe me, you can always know something with profit. But I'm— by snowing you under here with lots of data, see, and lots of stuff. . . I just love to give you a good, broad view, and maybe many of you right now think you're looking at this big, broad view of all of a thetan's adventures and potentialities and what he can do, and that you have to know about all this, and "Gee-whiz, gee-whiz, my gosh!" No sir. It's just these things that's important, and whatever adventures he's ever had, it's just these importances, one after the other, that— which we comb through, and we find out that if we remedy these importances as we go through, your individual is able then to function much, much better. And he can function, because this is generally what's wrong with him that has to be right with him.

Now, when you discover something he can't do—yes, it has a significance for you. It means you've hit a step which has got to be gone over. You'll probably have to go over it with a gradient scale. And there's where your side knowledge comes in. You don't make him lose all the time, you make him win.

So you keep your patter real simple. You ask him to do real simple things. You don't have to ask him to do anything complicated. If your imagination suddenly dictates that you should do something complicated, always ask yourself, "Is this too much for the thetan that we're trying to do it to?" Because if we give him something that's terribly complex and he gets lost, that's wrong.

There's another one to remember, is don't give him two things to do before he's executed one. That's always a good one. You give him one thing to do and when he has done that, give him the next thing to do. You might know the next thing for him to do a long time before he does. But if you give him two consecutive things to do, or three consecutive things to do, one right after the other, it's kind of poor—and if they're contradictory, it is murder. He isn't tracking with you. In other words, you've gone out of communication with him, which is going out of agreement with him.

No matter how many factors have been gone through in all of this material here in the last twenty-five years that I have handled, has always gone through a boil-down of this material. And where the material which you're holding right in your hands ran through rather cleanly, any piece of information, the information would hold good and would work. Getting rid of information on the subject itself was more important.

Now, this is actually an action—this is a piece of doingness, this 8-C. It's action. And you'll find out, oddly enough, that 8-C will handle anything that's been proposed here in the last three years in the public eye. It will. It'll handle anything in these. And just for your own edification, you ought to go back and get ahold of a copy or take your old copy and—we can get it now, by the way— Dianetics: The Modern Science of Mental Health. Shortly should have or we have now, Science of Survival. Very interesting. Proposes an awful lot of things— 8-C handles them.

Take What to Audit—very interesting book. There's a lot of preclears, by the way—a lot of preclears have startled very nonbelieving auditors into What to Audit fans. These auditors have become What to Audit fans after they have seen somebody in the Tumbler—somebody in one of these engrams or other, they've seen them. And they didn't have to look very hard to see them, either.

You take old Fac One; that's the most vicious of them all even yet. You find more people caved in with Fac One. It's kind of a relief to a preclear after he's been in a Fac One, and has had some kind of a compulsion toward cameras that he couldn't do anything about—you see, he didn't dare really take a picture, he just had a camera—to be out of Fac One and interested in photography and taking pictures. It's a lot of fun taking pictures, but it is no fun to be in Fac One taking pictures.

And there's all sorts of bric-a-brac around in terms of information there in What to Audit which is fascinating indeed, and explains many of the things which you possibly see in a preclear.

We look at 8-80—old 8-80 is good material. It's better material at this moment than it was when it was written.

And we look over 16-G, that becomes very important.

Most of the Doctorate material—it is in Scientology 8-8008. We have that now in a printed edition. But Scientology 8-8008 contains background theory for most of this stuff and it contains the background theory of the Doctorate Course.

Well, that's a tremendous amount of data, isn't it? It's really true that a person feels he should go over it just so that he can take a look at it. And he should if he's going to know his preclear well, and know a lot of other things.

Because there is a lot of high adventure in it; it isn't a lot of things wrong. It really opens the door to what you can do.

But it's important for you right now—important for you right now to recognize that an apt, brief, in-good-communication use of just this, SOP 8-C and these steps, remedy anything that has been mentioned for three years, and remedy it better and faster than any earlier technique, used in this order.

Now I've gone and gotten you all upset on a couple of loads of data, and I hope at the same time I have given you a bit more confidence. You don't have to know all that. It's darned interesting. What you have to know, and know how to do, is 8-C. And you'll get results if you do it.

The only bad results I have found and had reported in this unit, have been from actually flagrant breaches of 8-C—very flagrant. They're just wild—I mean nobody could do this.

Okay.

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