View source for Exteriorization (7ACC 540628)

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

'''Date:''' 28 June 1954

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

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Want to take up the problem of exteriorized and non-exteriorized preclears, in that order. Exteriorized preclear, of course, is not working up against the circuits of the body. In view of the fact that he's not working up against them, he, of course, can do a great many things and change his mind very, very rapidly.

As long as he has the body to evaluate for him consistently and continually, he is not able to change his mind because the body has certain considerations on the situation and it thinks it's best that something or other occur before something else occurs, before something else occurs. And the body has to be cared for. It is fragile. It breaks up. If you were to throw a body at a thousand miles an hour at a brick wall, something would break. That's certain.

The body does not like impacts. A person who does not like impacts is in bad shape, really bad shape. Now, you say, "That's an awful thing to say. I mean, a person who doesn't like impacts—you mean, you're in bad shape if you don't like to be hit on the head with a hammer." Yeah, that's what I mean! If you're going around trying to keep from being hit on the head with a hammer and if that is your criteria in life, you are going around trying not to have.

How does havingness take place? By impacts. The mostest havingness you will ever have, in terms of an energy mass, is when two energy masses meet with a very large impact. When they explode, of course, you don't have an energy mass anymore. But when an impact takes place, you get an electronic standing ridge. When an explosion or a reverberation takes place in a large mass of energy, standing ridges set up in that. And this is mass and this is matter in embryonic form. This is matter growing. It's matter becoming. And when a person no longer likes impacts, when they're avoiding impacts, of course, they have chosen impacts for their randomity and as a result the impacts close on them.

The finest way in the world to make an accident-prone would be to talk somebody into being careful. The finest way in the world to make a bunch of complete nuts and nitwits in a society would be to teach them safety in schools. That would be a certain method of creating a psychoneurotic society—an absolutely certain method. Now, that it is being done does not make it right.

By the time you have taught a child thoroughly to be utterly and completely careful, you have made somebody who will avoid all impacts. Care of the body, care of the body, care of the body. If you can just get a child to care for his body sufficiently, it will be in good shape. Or will it be? Or will he become so frightened of impacts himself, that whenever the body itself has an impact, he will withdraw from communication with the body and so will not heal his body? The latter is the case.

If you make a child frightened of impacts and make him terribly careful, he will no longer go into communication with painful areas and so will become unable to withstand the bumps and rattles of existence and will get into a condition which is, to say the least, awfully normal.

A child could be guaranteed an utter failure of his endocrine system, if he were trained thoroughly to avoid all impacts. If he were trained thoroughly to avoid germs, to avoid illness, to avoid conditions which are described as highly detrimental to him, he will then be made to close terminals with those conditions. Why? Because he is cutting communication, cutting communication, cutting communication, cutting communication. You see that? He's saying, "I mustn't communicate with, I mustn't communicate with," which is to say, "I have no control over, I have no control over, I have no control over." Now, just as soon as he learns thoroughly that he mustn't go into contact or communication with impact, with germs, with this, with that, he just gets, as a thetan, smaller and smaller, withdraws more and more, is less and less alert, is less and less in communication with things and finally will be unable to heal any part of his body.

This would be a sure method of making the American Medical Association (a small club in Chicago) rich. It's a small club in Chicago dedicated to no experimentation and terrific amounts of practice.

The main thing I'm trying to point up here is that a society gets headed in the direction of avoidance. It gets headed in the direction of fear and so becomes controllable. It is an overt mechanism on the part of anything or anyone seeking to control a society, to cut the communications of that society.

The way to guarantee a slave society—guarantee it—would be to teach safety across the boards. That's just one method. But that method, all by itself, would make successive generations of children more and more difficult in their own sphere of operation. They would be afraid to go into communication with. And when you say, "Be careful, don't do this, don't do that, stop here, stop there," you're saying, "Don't go into communication with, don't go into communication with, don't go into communication with. You mustn't communicate with." And this is dramatized, "Don't communicate with little Johnny, he stutters and therefore, you'll stutter. Don't go into communication with Bobby. He's got bacteriosis and that will be the end of you. Don't go into communication with that nasty old man down the street who carries that dirty candy around in his pockets, because it's dirty and this will make you very ill."

Until it is considered to be so, it is not true that an impact is very damaging. Until it is considered to be so that an illness can take place, no illness can take place. This is the mechanism of the society. All right. Let's take a look at this impact problem and this communication problem and so on. And let's find out if it's true, whether or not a thetan should avoid impacts. Let's say we have this thetan who is quite able to re-form, let us say, some missing mechanism of the body. Re-form it. Let's say, if this thetan's body got a broken nose, the thetan would be able to form a new nose.

Now, this would be an interesting miracle, maybe. Seen only from the viewpoint of some entirely decadent being, that would be a miracle. But you yourselves in processing have seen limbs alter, have seen body form change, have seen eyes—alert or not alert—do do things, in other words. We've seen various activities take place by reason of processing. For instance, some very startling ones have occurred now and then. There was one lady with a goiter about the size of, oh, I guess about the size of a soft baseball on the side of her neck. And she was processed and the next half-hour it went down. You could observe it receding and going down—various things of this nature.

And he's getting along all right. And then one day, he changes his mind about the body. "The body had better heal itself," he says. "I have no responsibility," in other words. And we would find immediately afterwards that anything that had happened to the body would just happen to it. It would not be within his ability to heal.

Now, let's take the reverse. And this we can demonstrate. Let's find somebody who has just sprained his ankle and let's get him into communication with his ankle. Not with any magic words or phrases, let's simply put our fingers in the vicinity of his ankle, touching its toes, touching his ankle, touching his heel and each time asking him to put his attention on our fingers. We'd find out that if this person were even in fair condition (I mean, even fair—you know what I mean, not even as well off as most of Homo sapiens), that his sprained ankle would lose its swelling and would get into pretty good condition very rapidly. Half an hour of this sort of thing on somebody who was, oh, thirty or something like that, would reduce the swelling of an ankle.

That, by the way, is the mechanism back of faith healing. That's why faith healing works. It is getting him to put his attention on. It has nothing whatsoever to do with the amount of energy of the faith healer. All right. Of course, you can do that too, if you want to. But I mean, when faith healing worked and was highly beneficial and didn't make a slave out of somebody and was a good practice, it was because the individual himself was doing the healing. And all the faith healer was doing, by laying on of hands or necromancy or anything else, all he was doing was drawing the individual's attention to and Past the injured member. In other words, take it into communication.

Now, this is one which you can test yourself. This is an easy one to test. Of course, broken ankles and sprained wrists and things like that are not as plentiful as they might be if you just walked around the streets. But if you were to go down to the receiving ward of a hospital and just work around there for a little while—you could, you know, show them your minister's card and go right ahead and go to work on them. Doctor protests, throw him out. He doesn't own the hospital anyhow.

You would watch, you could see this manifestation. All you would be doing is—anybody who is even vaguely conscious, why, you'd say, "Just put your attention on my fingers," and then you would touch the injured area. You would feel it tremble. You would feel it get hot. You'd feel it get cold, shivery. You'd feel electronic impulses hit and pound in it a few times. And all of a sudden, the swelling would go down and very remarkable things would happen.

If this individual were in any kind of shape at all, I mean, if he was just vaguely in salvageable condition, you could do remarkable things simply by putting your tips of your fingers around. Now, you want him to look at your fingers, you see, with his eyes closed, preferably. You want him to look at your fingers. Put his attention on your fingers with his eyes closed. And he will get impressions of your fingerprints. He'll get impressions of the bones in your fingers or he'll occasionally look through your fingers and see the back of a fingernail and occasionally look straight through and not find your finger there at all. He'll shift his vision on depth occasionally. Well, the result of this would be a remarkable recovery, a very remarkable recovery.

Now, it's quite amusing. I told the Optimist Club down here—they got a big laugh out of the fact I told them that they didn't have to believe in Scientology, but they were optimists and they could hope.

And they were having a playground meet the next day and one of the chaps there came around to me later and said he didn't want his other friends in the club to know about this, but a boy had—I had told them that since they were going to have a field meet the next day, the thing to do if any child broke his ankle or sprained his leg or did something of the sort, I told him just put the tips of their fingers on the injured member in different spots, one after the other, consecutively, for about fifteen minutes with the child's eyes closed and have him look at the fingers. And he said, "I did that and," he said, "I'm a little bit confused now." He said, "I know the ankle was broken. I know it was." He said, "But the child entered the next event."

Well, he didn't want his fellow club members to know about this. [laughter] Probably when a little bit more time went on and he had a chance to think it over, he probably began to feel gingerly around the top of his head to see if he developed a halo, too.

But here's what in action? Communication, communication in action. When you can keep somebody from going into communication with something, you can make them the victim of whatever that thing is. If you want to make somebody the victim of something, then keep them from going into communication with it. They will, then, pick it out as an enemy. And it can then victimize them.

Now, this is as simple a mechanism as lining up three beads up here and nowhere near as tricky as if you lined three walnuts up here and one dried pea. This is a very, very fundamental thing. If you learn this in this six weeks, you will have learned a tremendously useful applicable tool—if you just learn just what I'm telling you just now. If you keep somebody from going into communication with something, you make them the victim of it.

The way to heal anything or remedy anything is to put somebody into communication with it. If you see, then, that a body can heal itself—you might say the thetan can heal the body simply by giving his attention to various parts of the body—can't you suppose for a moment that a thetan could have enough power to build up an entire limb? After all, you see in your preclears that they take apart a limb. In polio cases, they're tearing a leg off—just no more and no less than that.

Well, let's reverse it. A thetan, then, in excellent condition could put one back together again, couldn't he? And he could too, if he weren't afraid. That is to say, if he weren't avoiding communication with—that's a definition of fear, by the way: "Avoid communication with" equals "fear"; "fear" equals "avoid communication with." If he weren't the least bit upset about going into communication with something like that, he could build himself a new leg.

Now, let's look and see how this was booby-trapped on the backtrack, way, way back when. There was a booby-trap erected on this. They said, "If you believe that you could do something like this, then you could do it." Your believing that you can do something like this has nothing to do with your ability to do it. Your willingness to go into communication with it, however, can do it. Has nothing whatsoever to do with belief!

Now, we can say, "Belief, belief, sheath, neath, speath." What the dickens are we talking about? See? This horrible abstract: "If you just have faith

You know, they tell a fellow, "Now look, this alchemical formula is a perfect formula and will always make gold. It will turn lead into gold. And the way you do this formula is, you go up on top of this mountain at midnight on August the 1st, whenever there's a full moon on that date, and you do this and you do this and you do this. And if you don't think of the word hippopotamus, it will work."

Every religion carries this as the germ of its own destruction: "Don't think of the word hippopotamus. Have faith in. Let something else go into communication with. Don't go into communication with the Devil. Avoid sin. Avoid bad thoughts." In other words, become the victim of.

If you could define the word avoid as "become the victim of," all of a sudden human behavior becomes terrifically comprehensible to you. Has nothing to do with having faith, having belief or thinking the right thought. Nothing to do with that. We're not even interested in that. It has to do with willingness to go into communication with or not to go into communication with.

When they say, "To be or not to be?" they're talking about a state, a symbol. To go into communication with or not to go into communication with is a comprehension by which anyone is capable.

Here is a hot stove: To go into communication with it or not to go into communication with it?

Now, I had as a good friend of mine when I was a young boy kicking around Asia—I had a very good friend of mine, a firewalker. He was a good firewalker and he was an expert. And he used to go around before he walked on burning coals and carefully rub his feet with a mystic and magic preparation and then walk on the fire. And I said to him, "Hey, if I put this..." I very seldom ever had much trouble with studying with these people. I never did that sort of thing, it was just a good game all the way across the boards—you know, "one of the boys," sort of thing. As I said, "If I put some of this

on my feet, would I be able to walk across the fire?" And he says, "No." He said, "I put this on my feet to give the people an explanation of why I can."

Now, the truth of the matter was that he would walk across the fire, his feet did get burned—only, he patched them up as fast as they burned. That was easy, wasn't it? All you have to do is patch them up as fast as they get burned and you can even make a body go into communication with a hot stove.

Now, theoretically, you could let a body be run over by a steamroller and if you were perfectly willing to go into communication with a body run over by a steamroller, you could immediately blow it back up to size, shape and general constituency again, see.

But you will discover this is an exact test of the matter: Is a person willing to go into communication with? Well, if he's willing to go into communication with, then anything that goes into communication with, is patchable by him—repairable, immediately reparable.

Now, here he goes out through the universe, you know and he looks around and planets and asteroids go by and go through and they don't hit him. So he has to rig up something that they can hit in order to get any kind of excitement or motion, you know. He makes a form, in other words, or he borrows a form or he steals one or something of the sort. And then he protects it. What do you mean, "protect it"? Why, you keep it from going into communication with, of course, that is how you protect.

Now, if you could just define protect as avoid—avoid danger, see, keep something from getting into danger, that is protecting—and define it again as keeping it from going into communication with, you will see why forms are frail. They are made frail so that they can be protected so that they have a game.

If the thetan would not buy this "mustn't go into communication with" for the form, then he could repair the form regardless of what happened to it. This is elementary, my dear Watson. In other words, we have a being which is being protected. In other words, this being must be kept from going into communication with, see. And now,

if we have a thetan who is protecting it, he must be the one who is keeping it from going into communication with. And then, if this is the case, then he's not going to patch up that which happens to it because it went into communication with, see, because he's protecting it. That which you protect, you cannot heal.

All this boils down to, in the final essence, is to go into communication with or not to go into communication with? And the choice between those two things is simply this: To go into communication with—willingness. It means anything that anybody ever embraced with the word faith, courage, ability, motion, creativeness, destructiveness—any one of the qualities which you think are good qualities. And, not to go into communication with, sums up to every quality you know of that's a bad quality. Just think of a bad quality: that's not to go into communication with.

No reason to catalog them. I mean, I'd stand up here cataloging for six hours. Well, let's just take one offhand: the Devil, sin, bad drinking water—all of these things come under the heading of, "Don't go into communication with." You have to assume the body can't assimilate that water before you've got to protect the body from drinking that water, which immediately is what makes the water bad. The water couldn't have hurt the body as long as the body didn't have to be protected from the water.

You see, a body really doesn't have to run on water anyhow, which is the interesting joke. You try to keep the body into communication with food. You try to keep it in communication with water. You try to keep it in communication with this and that, because it has to have them. See, it has to have these things. That's obvious. If you were really keeping it in communication with food, water and the rest of it—wouldn't have to have any of them.

Have to have only comes about when you hit the E part of the DEI cycle. Have to have. First, one merely desires to have, you see. And that is simply wisher or wants. And then that deteriorates to have to have, which is enforced. And then that goes immediately to inhibited, which is can't have. And when you get an enforced communication, it must then follow that there was something there restraining the communication. Otherwise you wouldn't have had to have forced it through. So you've already deteriorated from wish to have down to that.

Well, when we've solved this problem of communication with a preclear, he exteriorizes. That's all this ends up to. He isn't exteriorized because he, you see, he has to have—he has to have a body. He has to be in communication with a body, which means that there is a liability, an admitted liability, in not having a body. So he has to have a body because he dare not not have a body. So what he is avoiding is not having a body. And you're going to exteriorize him. See, what he's avoiding is not having a body. In other words, communicating with nothing is what he's avoiding. That's why duplication of nothing to a thetan who is exteriorized always picks up his perception. He's afraid to communicate with nothing. What else can he better communicate with than nothing? No form. Duplication from Cause to Effect. No form. Nothing.

He must have a body. Well, this body has to be protected. In other words, it mustn't go into communication with and so on. And so we get, as we look around, nothing but cut communication lines in all directions. We've got to have a short, collapsed communication line on the body because, of course, if we had a long one, why, we wouldn't be able to protect the body. You know, something else might go into communication with the body which was very harmful. What do we mean by "very harmful"? Something we cannot overcome.

One of the ways to do this very overtly is to sit down with a preclear and say, "Now, give me all the things which you can go into communication with," and then expand the list. Just validate it, you see. Just straight validation— most overt process imaginable. "Now, let's see, give me all the things you can go into communication with—you, not the body, you see, all the things you can go into communication with." You could actually get it up to the basis of all the things the body could go into communication with, but you'd be stumbling into the safety council and the school and the thisa and thata and the mental hygiene classes and et cetera, et cetera, et cetera ad infinitum. So we won't bother with that one. We'll just say, "Give me all the things you can go into communication with." It's not even "that you want to go into communication with." It's just "all the things that you can go into communication with" by whatever means and then expand it and expand it. And just get this fellow to improve his consideration. And that is a key of all processes. They must, on a lower echelon, permit a greater tolerance of viewpoint (which is a type of communication, you see) and a little bit higher, to improve the consideration of the preclear on a certain subject.

So let's improve his consideration on the subject of communication. "Now, give me all the things you can go into communication with," just like that, boom! Of course, this would follow: "All the things could go into communication with you." "Give me some things which would be willing to be you." "Some things you are willing to be." "Some people you were willing to be." What are we getting there? I mean that's nothing—beingness, you see, is just the duplication on the end of the communication line. So if you're willing to be, or willing—why, then you're willing to communicate.

And so, here we have the problem of exteriorization put in its most elementary terms. Of course, where we get communication, we also get attention. So we could improve his ability to put his attention on many things or shift his attention or go into communication with or be things or duplicate.

All of these things, each one of them, would add up to an exteriorization process if that's all you wanted. If you just wanted an exteriorization process—that's what you would—he's avoiding communication, you use processes to get him into communication. And what do you do when you first start a session? You try to get the preclear into communication, don't you? So the whole span of auditing, all the way on up the line, is get him into greater and greater spheres of communication and you'll get him as good off as any being could ever be, anywhere, at anytime.

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