View source for Exteriorization, Distance and Time (7ACC 540701)

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

'''Date:''' 1 July 1954

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

----

← [[Lecture_Index_7ACC|Back to Series]]

Let's discuss now the applications of the distance factors in processing—applications of distance in processing.

Let's see immediately that this is the main concern of the preclear so far as exteriorization is concerned. So therefore the distance factor must be of great use in processing. We find that the preclear wants to get away from people, he wants to arrive, he wants to leave. His self-determinism depends upon his arriving and his leaving on his own determinism. His total concern in existence is whether he's close to something or near something or far from something. And his concern in loss is not that something really disappears off the face of the Earth, but that it's gone beyond the distance of tolerance as far as he is concerned. And so all these factors could be reinterpreted in terms of distance, you see?

And why this sudden stress on distance? Actually, it's no sudden stress on distance. It's merely a better communication of communication, since in the Communication Formula itself there was always this inherent factor of space.

Space is necessary before any particles can move in any direction, you see? So if space is necessary for this, the distance factor then introduces space itself into communication.

And that is Space: Cause, Distance, Effect. Now, there can be space beyond Effect and space before Cause, but this would merely mean that there are senior Causes and Effects.

And if w started tracing Causes and Effects and we took them up on one—from one millimeter, we would soon run up to something approaching light-years since we would just get a wider and wider and wider playing ground, you might say, for the game of Cause and Effect. You get a bigger one. There could be more Causes and more Effects which means you'd have to have more particles which means you'd have to have more space. And to really be happy about things, a thetan really has to have lots of space.

Now, you could say that the factor of happiness is intimately involved with the factor of space. Ape son (see Self Analysis, its very, very early writing there)—he wants contrasurvival things away from him and prosurvival things close to him. And this is criteria. This is like art. This is his consideration. He wants what he considers beautiful near at hand, and what he considers ugly, far away. He wants what he considers good close to him—that's what he considers good. You understand that a criminal could conceive that his ability to garrote victims way very, very good, but this would not be considered so by the victim. That's a matter of whether you're at Cause or Effect.

Now, the factor of distance enters then very intimately on all these things. Things that are evil should—for him, should be far away; things good, up close. When you consider these items at all and consider individuality itself, we have to consider distance.

And now let's define present time on a gradient scale. "Oh," you say, "there is no defining present time on a gradient scale." Oh, yes there is, for the preclear. It's how far does his attention span? That's all. How far does his free attention span? If his free attention span is noplace, he's looking at facsimiles, see? You say, in present time in the environment of the universe, if his attention span went nowhere, it would probably be going into facsimiles. It would undoubtedly be going into facsimiles, see. There is no present time, in other words.

Now let's take that up and recognize that an individual could be in present time to that degree that he contacted a body and would otherwise be out of present time. And there are most of your thetans. They're out of present time themselves, but they're in contact with the body which is present time.

What the body could immediately and intimately perceive is present time, you see. And now let's look at this factor. Let's get this thetan who is actually out of present time except where he is giving attention to a body which is itself, by relay, giving attention. And we discover that if we moved out of the room onto the front walk—you know, here's our preclear, but we're just looking at the distances around here—and we went out on the front walk and then we ask him, "What was happening on the front walk?" He would immediately think, just as you probably just thought at this moment, of the front walk as being the place where he entered the building.

Just because we went on the other side of a door—which door, of course, is an interrupter of attention; perception itself is an interruption of attention— just because we went on the other side of the door and went out to the front walk and went a little bit of a distance there, we got the factor of "out of present time." In other words, the front walk isn't in present time. The front walk to this preclear is the place where he entered the building and he has the idea of himself entering the building. Well, that's a half an hour ago or an hour ago, you see, so that's out of present time.

And you think of the restaurant he usually frequents and he thinks of eating breakfast there or eating lunch there. Oh, wait a minute. That's out of present time, isn't it? That's even further out of present time than the front walk. And now we think of his room and he thinks of sleeping there last night. And then we think of Keokuk where he was born and he thinks of his childhood. Hey, how far is this boy going out of present time? Well, he's going out of present time to the degree that he's increasing in distance from unit source.

You could draw this as a curve whereby almost any Homo sapiens is in present time with a body—in present time with a body within two or three feet of his head. You get four feet and you include the other person he's talking to, and the other person he's talking to is actually out of present time to him, to the degree that the other person has just said something which has now been said and is no longer in present time (you see, it's now past), which the person talking to him is now digesting. So he's looking at somebody in the past. That's four feet away. He's gone out of present time to that degree. You see, he actually has to think about what the other fellow said or hear what the other fellow said. He di9n't know what the other fellow was going to say before the other fellow said it. That wouldn't be fair or something. So he's on out of present time to that degree.

And we get on out to ten feet and he's pretty far gone. He's running back almost now the distance —the length of time he has been sitting there when you go ten, twelve feet away from him. He's out of present time to the degree that he just goes back that much in time as to when he occupied that other space. And that's out of present time. And now we get a little bit further away. We get fifty feet, a hundred feet, two hundred feet. He's going further and further out of present time because he's going into those periods when he last contacted that spot. In other words, this individual is depending upon prior attention to look for him. He gave his attention to the front walk. That's the last time he gave the front walk any attention and that's only twenty-five feet away. And you mean his attention span isn't such as to be able to immediately perceive the front walk? No, he perceives the front walk then, when he last perceived it. He doesn't perceive it now, he perceives it then.

And this mechanism evolves itself right on down to facsimiles, Fac Ones, occlusion, everything else. He's just going on out to [of] present time.

Now, when he gets on the basis of outer space, he might be able to stand there and look at the stars. This is all very well. It's no reality on that distance. You tell him those are eight light-years away and it would take you several weeks of terrifically fast travel, the speed of light, to get up to that star. He can appreciate this intellectually, sort of add it up, words added to words. And you try to make him feel this in terms of distance and he gets kind of unreal and upset about it or he appears to himself to be very insignificant. When he can't tolerate the distance, he then conceives himself to be dwindling in size. He gets smaller. All right.

If he were able to straightwire himself to Mars or some other planet or something like that—if he actually ever had, as in Para-Scientology, ever had any contact with this place—that would be a life back. And if he was contacting spaceships, it might be his present time for the next galaxy factor would be maybe ten million years ago—see, just dropping back incredibly here.

As we go out further and further from the preclear, we go back further and further in time. And this gives him the illusion of a time track as having distance. He's looking at this curve and as he goes away from himself, of course, he runs further and further out of present time. And most people are in this kind of present time: as a body, they are in present time, and as a thetan they know they're in present time because the body is in present time, but they themselves are in part time. See? They are only in present time to the degree that they're in contact with the environment and the environment to them is a small portion of the body. This then is the present time in which the thetan is in.

Now, you exteriorize him and you're quite surprised to find out that he hasn't any present time. He is totally in past time, naturally. He's no longer in contact with his present time meter, his present time finder. See, his present time finder is gone. He's just left it alone. It doesn't discover the arms of the chair for him now.

So "where" and "when" get immediately associated with him and until such time as he can himself spread his own attention instead of spreading the body's attention, he stays out of present time. And so attention drills on an exteriorized thetan are tremendously important. But even more important are distance drills. He has to be able to tolerate distance. And the more distance he tolerates, the better he can come into present time. Hence, your long list there which begins with entrance to the MEST universe, so forth, which is run by Change of Space: "Be at the entrance of the MEST universe." "Be in the room." That's the longest span you could give him and you just give it to him all in a chunk, crunch!

It's liable to be quite unreal to him, because he conceives about 76 trillion years of time to have intervened. Well, this is kind of unreal—74, 76 trillion years in Para-Scientology and it's pretty foggy to him. Now, you wonder that he doesn't immediately perceive that environment and so on. Actually, if you run it long enough, he will snap into present time in that environment and then you snap him into present time in other environments.

Now, a safer way to run that, and a more real way to run it, is take the last item on it and do Change of Space on it and then run the whole list backwards, because you're increasing his tolerance for distance. Now, you don't have to do that, you know. But it's a little bit safer way to do it.

The only thing wrong with this other—you see, he's out of present time because of these consecutive experiences, see, the facsimiles, the way they stack up and so forth. And you're taking the hardest one first which would be the last one, but this has more reality. And that is, by the way, the way you are more or less auditing people while they're still in a body. You're asking them to take the last experience first. They have experienced this room. you ask them to look around and put their attention on the room. And that would be a long time from there before you ever got the entrance to the MEST universe.

But do you know what you could do? You could actually ask a person to put his attention on the environment wider and wider and wider and wider and wider until he at last got to a point where he knew everything and was pervading anything and everything that

was going on in the room with complete reality, and was then invading and pervading and knew everything and had his attention all through everything that was going on in the city, and then everything that was going on in the state—his attention in all those directions all at once—until you finally expanded his attention out to the entrance point of the MEST universe. By what? Contact, that's all. How real is it? Just ask him to keep feeling those walls. "Go around," "Feel all the walls," "Feel the floor," this and that, so forth.

Now, the main problem you face is bringing—with a person who doesn't exteriorize easily, is bringing the body into present time and then trying to bring the thetan into present time, at which time he'll boot out of his head. Let's bring the body into present time and now let's get the thetan into present time with regard to the body. And you can do these two processes at once by Exteriorization by Distance.

All right. If distance has so much to do with it, how does time make distance? It's just because of this factor of rate of travel of photons. If you looked up in the sky tonight and saw a tremendous nova, an exploding star, your realization, if you were scientifically oriented, would be that that explosion that you were looking at right this moment, that you were duplicating right this moment, went on a million or two years ago. It happened a million or two years back where you were. You're not in present time for that and that explosion which you're looking straight at, right there, that moment, is a million or two years old—because of the factor of time itself, which is simply the co-action of particles. That is the definition of time, the technical definition of time: co-action or co- (hyphen) motion of particles. The co- (hyphen) motion of particles—that makes time.

You'll find out that they rate with relationship to some fixed point. Now, theoretically, each one of you has a fixed point with which he is measuring MEST universe time and keeping abreast of—is fixed point. And there has to be some point somewhere to which all other points are relative for any person to have any time at all. So you could say that a fuller definition of time would be the co- (hyphen) motion of particles in relationship to the fixed point. What fixed point? The orientation-point. So rephrasing it again: the co-(hyphen) motion of particles in relationship to the orientation-point of the preclear. That would be time. Sort of like you're all running on a big machine someplace that gives you resent time.

Or is there any time at all? Or is there just a consideration that there is time? Well, the last happens to be true, so therefore you improve the preclear's considerations in anything d you'll improve his consideration of time, It just acts that way. You improve his consideration of distance and you improve his consideration of time.

We can mechanically yank a preclear into present time now in any area we care to, just as we could say this person is clear on the question, "Do you love your mother?" Or he is a cleared individual, meaning a body, or he is a cleared thetan, merely meaning he has established identity, individuality and mobility as a thetan independent of a body. Just that, s Ying he's a cleared thetan,

And the we could go on up from there and we could give the degree of clarity by giving the degree of present time of the individual or the thetan or the question. How much present time does the question have? Well, his mother is dead. He's clear on it all right. He knows he loves his mother, but his mother is dead and something is surviving into time that is attached to something which is a past form. Oh, there's something wrong her, see. This boy is not in present time although he's clear on the question and so we just use e word "certain" to indicate clarity on a question. Is he clear on a question? No, we just: say he's certain of it. He's certain he loves his mother, see, Well, that then, we don't care whether that's past time or present time. But the greatest certainty he'll ever get, by the way, that will do him any good, will be present time certainty, and the most other-determined certainty he will ever get is the oldest and most fortified certainty on an other-determinism basis.

You know, they kept telling you, you were no good and you were real small and you were in the MEST universe and here you are. You're just real certain of that. So that's an other-determined certainty. And then compare that to an individual's certainty. Well, an individual's certainty would be at its best if the individual were in present time. And an other-determined certainty that he was still certain of, you see—or certainty by impact, which is other-determined certainty—would be the oldest one. All right.

Let's go at this a little bit harder and hotter and recognize then that the distance factor has to do with present time and so we're cleaning up certainty by cleaning up distance. We're permitting the individual to use and tolerate greater and lesser distances.

Now, don't think when we're tolerating distances that we're trying to tolerate a maximum distance or a minimum distance. We're not. We're just trying to tolerate distance, maximum or minimum. And remember that there's a zero distance and also an infinity distance. You 'Il find your preclear every once in a while will come up with this one quite spontaneously with no coaching on your part: How far away? Just outside of this universe. How far away? Zero distance. See that? Zero distance, infinity distance, outside of this universe or right where he is. And those are both distances.

Well now, if he considers something dangerous—again we enter consideration here—if he considers something dangerous, he doesn't want it at zero distance. If he considers something nice, good, pleasant or usable, he would just as soon have it at zero distance. If he considers himself dangerous to something, he'd just as soon have it at infinity distance. See? You get that? So we have his criteria: whether or not he considers it good or bad is intimately mixed up with whether or not he wants it near or far. So we run out good and bad, dangerous and not dangerous, environment dangerous, individual dangerous by running distance, tolerance of. That's real curious, isn't it? In other words, we run out the basic consideration of the whole subject by simply handling the tolerance of the distance. e also handle its time and we also handle its communication value and we also handle its reality by agreement and so forth and we also handle its affinity.

Since if he's got something dangerous, its tolerance point for him is identity—you know, zero distance. Its tolerance point for him is zero distance. This is not good. This is where we get into the winning valence. Something was very dangerous to him. That is to say, its tolerance point for him was zero distance. It could tolerate zero distance as far as he was concerned; boy, was he safe as far as it was concerned. You know, I mean, he could do anything. That's senior survival coming up there. And he could just do anything, you know, it doesn't matter. He wasn't dangerous. Zero distance. Heck, let him crawl inside and go all over the superstructure. It didn't matter. He wasn't going to do anything. He wasn't dangerous.

And a preclear sensing this to that degree either considers it compatible, then, or he doesn't like it because it minimizes him and he can like it so little that he will pretend he is the object which can so tolerate him. And so we have winning valence. He tried to be dangerous to Papa. He kicked Papa in the shins. He tried to fill—Papa's food. And Papa got mad about it all right and Papa did this and Papa did that, but he didn't do anything to Papa really. No matter what he did to impress Papa, he couldn't impress Papa. And the next thing you know, there was no C, Distance, E. There was just C-E. And when that got to be the case, then he took Papa's valence. Papa won.

He got aught in a theta trap, and eventually the solution of it was to be a trap, so he became a businessman. [laughter]

One preclear that we had some experience with was caught in a music theta trap to the point of w ere she had a terrific obsession on the subject of singing. It happened quite incidentally and accidentally that she also could sing, but as long as it was a compulsion to be this theta trap—which is what she was being, a musical theta trap. Actually, that's what it turned up in Beingness Processing, you see, and it completely sprung away the obsession and compulsion on the thing and then she could sing, because herself trying to make a trap sing was not very possible, it just didn't work well. Because she had disappeared, and that is the case of somebody caught in a theta trap.

Supposing you were caught in a theta trap and it was all bogged down and it was all black and it was gluey and gooey and every time you tried to get out to the outside, why, all kinds of very interesting (possibly to somebody else but terrifying to you) confusions took place in particles of energy and so forth. And you'd go on this way just so long, until you suddenly realized that there was no distance between you and the trap and that you were powerless to put a distance between you and the trap. And the moment that you considered that you were completely powerless to put a distance between you and the trap and you didn't like being in the trap, then your solution to the thing could, of course, be to become the trap.

And you'll find this to such a degree that you will find people sitting around, when you run Beingness Processing, you'll find them being a trap so thoroughly that if you were to actually ask them to be the trap a few times and be some other things and then be the trap again, if you were to intimate just overtly, "Be the trap," "Be the thetan," "Be a thetan caught in a trap."

"Hah, no such animal. I can be the trap."

"Well now, be the trap. Now be the thetan caught in the trap."

"Oh, this is silly. I mean this—oh... wait, there might be something here." "Well, be the trap. Now be the thetan caught in the trap. Now. "I don't feel good."

At that, though, they're higher on the Tone Scale as themselves than they were before, but they're sunk in the most ghastly apathy that you ever cared to confront as an auditor. Just gooey, dripping, horrible, effort-type apathy. Nahhh.

And "Be the trap," "Be the thetan." "Be the trap," "Be the thetan," all of a sudden they start working out of this and the trap becomes less and less important to them.

Now if you ever found anybody—they eventually restore their own identity—if you ever found anybody who was being a trap all by itself, it's not indicated really to ask them to be the thetan, then be the trap. Let them discover this as they will a few times.

You found out they could be a theta trap and they could be a cow and they could be Grandmother. All right, we have them:

"Be the trap. Be the cow. Be the Grandmother. Be the trap. Be the cow. Be Grandmother. Be the trap Be…"

"These wait a minute. There's a thetan running around in this trap."

"Be the ow. Be Grandmother. And be the trap."

"Yeah, there is one, yeah."

"Be the cow."

"Yeah."

"Be Grandmother."

"Okay."

"Be the trap."

"Hey, wait a minute. That isn't a thetan running around in the trap, that's me! There I am over here." That sort of action.

"Be the cow. Be Grandmother. Be the trap."

"Yes, that's right. That's me, all right. Yeah, I can see—I can see myself very clearly over there."

"Be the cow. Be Grandmother. Be the trap. Be the cow. Be Grandmother. Be the trap." "I don't feel so good."

"Be the cow. Be Grandmother. Be the trap."

"Yeah, you know—you know, this is a—this is an awful big trap. You know, it goes out in infinity in all directions."

"Be the cow," says the auditor. "Be Grandmother. Be the trap. Be the cow. Be Grandmother. Be the trap."

"Hey, wait a minute. This doesn't go in infinity in all directions. There's an edge over there."

"Okay. Be the cow."

"Yeah."

"Be Grandmother."

"Yeah."

"Be the trap."

"Hey, this trap isn't big at all. It's quite small, as a matter of fact!"

"Okay. Be the cow. Be Grandmother. Be the trap."

"Yeah, yeah, there's that trap over there!"

"Be Grandmother. Okay. Be the trap."

"You know, that thing—that thing is way up there, you know. It's—it's right up there.

It's a couple of light-years in that direction."

"Be the cow. Be Grandmother."

He saw himself exteriorize from the trap. Was he actually caught in the trap or a facsimile of a trap? What does it matter? Sometimes they're in the facsimile of the trap, sometimes they're in the actual trap and are projecting themselves into the body.

That's how you would run Beingness Processing, which is a little bit beyond what we're talking about right now, but that is how you run it. And that's the manifestation. Distance shows up and wherever you work distance, these things mill show up. So distance is a very, very important one. By working distance, you get everything. You could apply it to anything including psychosomatic ills, if you applied it both ways.

Okay.

CERTIFICATES OF DIANETICS AND SCIENTOLOGY

EXTERIORIZATION, DISTANCE AND PAGE \* MERGEFORMAT 8 7ACC-10 - 01.07.54

TIME

[[Category:Lectures]]
[[Category:Lectures 7ACC]]
[[Category:Lectures 1954]]