View source for Introduction (UC 541228)

'''Series:''' UC

'''Date:''' 28 December 1954

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

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Hiya.

Thank you. Gee!

Thank you. The first congress that was held here in Phoenix was a long time ago in a very small store building down on North Central. And the last three congresses have been held here in the Phoenix Little Theater, and each one of them has been more successful than the last.

We looked across this crowd right now, and realized that we're way up there in terms of people present and parts of the country represented.

Technically, this is the 5th International Congress of Dianeticists and Scientologists, and we can say with complete confidence: Dianeticists and Scientologists.

We have had a lot of things happen here in the past six months since some of you were here. I'm going to try to make it my business during this congress to tell you about some of these things, to let you in on some of the things that have been happening and perhaps during this congress we might be able to get in a little bit of Group Auditing. If we don't, it won't be my fault, (laughter)

The type of Group Auditing which I will use during this congress has been tested thoroughly, Wednesday nights at the 403 East Roosevelt. And it's been found uniformly to be a type of processing absolutely and completely unexcelled in all the annals of man. Practically nobody has left these sessions sane, (laughter)

And so this vast amount of research and investigation done on Wednesday nights will be given to you without further garnishment. There's a process which some of those who were present on these Wednesday nights will remember, perhaps with some nostalgia. The process' name is Okay Mama. And there is some feeling that one didn't acknowledge Mother quite enough. You'll know more about that later. Some of you looking puzzled—you'll feel wiser.

This congress has as its principal business the delineation of the materials in the book, Dianetics 1955! A very, very peculiar thing has happened: Utterly unheard of before, we have a book and a congress arriving simultaneously with all the data that is in the book right up-to-date, and all of the material which the congress will be given, entirely and completely in parallel with the book—unless I get a fast idea, (laughter)

This congress also has as its business the signalizing of the reunification of Dianetics and Scientology in view of the fact that the Hubbard Dianetic Research Foundation, the first Foundation in Elizabeth, New Jersey, straight on through, has again come home to Phoenix and is in operation now at 507 North Third Street in Phoenix.

This organization, complete with its materials and so forth, came to us rather unexpectedly and permitted us to put together a very interesting puzzle for everyone: What is Dianetics and what is Scientology?

I have worked for a long time trying to disentangle these two words and I have found that both of them summate into an understanding of life. And if we were to substitute for either one simply this: an understanding of life, we would then know what both these words meant.

We can subdivide them somewhat because Dianetics is really a study of man. Dianetics and its goals are outlined in Dianetics: The Modern Science of Mental Health, published on May 9th, 1950, subsequently read by over a half a million Americans. Published abroad. And this material occasioned a great deal of interest because, primarily, it posed the hope to man that he could in some fashion disentrap himself from some of the difficulties in which he found himself.

It delineated certain phenomena of the mind which, when used, when dealt with, brought about a considerable return of ability to the individual. Dianetics was a subject addressed to man for man, and as such, still goes forward.

On page 401 of Dianetics: The Modern Science of Mental Health, you will find under Plan C, Scientology completely outlined. It states there under Plan C that after we had established a foundation and after we had put Dianetics into operation, to at least to some degree in the society, that we would be very happy to go on and investigate some of the origins, or origin and destination of life, the character of life, and the various problems that life itself as life is facing.

And when we said, "life," of course, we meant all the dynamics. But if you will notice and if you'll remember, Dianetics: The Modern Science of Mental Health details dynamics 1 to 4. These are as follows: the dynamic of self, the urge towards survival as oneself; dynamic 2, the urge toward survival through sex, which is divided into two parts: children and the sexual act; dynamic 3, the dynamic of groups: urge towards survival as groups; and dynamic 4, the urge towards survival on the part of the individual and mankind, as mankind. These four dynamics were those undertaken in Dianetics: The Modern Science of Mental Health.

There are four more dynamics. The 5th dynamic is that dynamic concerned with life in all of its forms. Here are animals, birds, fish, insects—their urge toward survival. Then we have dynamic 6 which is the urge toward survival of the physical universe itself: matter, energy, space and time which we call, in Dianetics and Scientology, mest. Then there is 7, the urge toward survival as a spirit; and finally 8, the urge toward survival as a Supreme Being—8 is simply infinity turned upright.

Now, we have then, really, two spheres of operation here. One is the sphere of Dianetics which takes up the first four dynamics and which intimately applies what we know to one life species, man; and the remaining four dynamics which are Scientology and which apply these principles to life at large.

If there's anyplace else to go, we haven't found it yet. I am in the unhappy state of the explorer who stands at length upon the end of something without finding either a bridge or a necessity to have one. And that is the state in which we meet today. And what I wish to announce to you is the accomplishment of certain goals and the processes which make that accomplishment possible. And I think that the Advanced Clinical unit now in progress here, and the Hubbard Professional College unit now in progress here will, all of them, tell you that: "Aberration? Who ever had any difficulty with that? Clears? You want one? We'll give you one."

I remember in 1950—let's do a little bit of reminiscing here—in 1950 people used to come into the Hubbard Dianetic Research Foundation in Elizabeth, New Jersey; first at Aberdeen Road—42 Aberdeen Road, and then 276 Morris Avenue. And we—every morning open the doors not having closed them the night before, and we would discover a great many people there that we had never seen before, but who had read the first book, and half of these people, at least, said, "Where are all the Clears?" They looked at me, they said, "Where's the Clears?"

But they still came in and got well. Dianetics doesn't work, you know—and according to Life, Time and other organs of the American Medical Association, like Reader's Digest—a doctor no longer reads anything but Reader's Digest, you know. According to all of these authoritative sources, each and every one of them, Dianetics didn't work. Well, that's an amazing thing because so many people thought they got well through it.

Somebody was sitting down in my office yesterday and said, "You know with all that bad auditing and all those bad auditors, I just had an awful time a couple, three years ago. I had pernicious anemia and a bad heart and several other things, and so on, and with all this bad auditing, and it probably was very bad auditing, I still got over all these things." Quite remarkable, isn't it?

All you "bad auditors" did do some very interesting things with Dianetics—very interesting—and are still doing interesting things with Dianetics.

I heard from somebody the other day who was at some far end of the country, some little town—little town, you know ... What's the name of the town? Oh, Los Angeles 28, known as Hollywood. (laughter) He's parked in this little town completely out of communication with the world. And he hadn't heard that we'd moved from Elizabeth, New Jersey.

And he'd been sitting down there making people well. Lord knows, he had enough fodder in that area. And he had no other understanding of anything but Dianetics: The Modern Science of Mental Health.

He kept a copy of it carefully enshrined upon his desk and would dive into it hastily whenever something new showed up that he hadn't noticed before. He was still running birth, prenatals, conception. He was still doing all of these things and he was having a marvelous time of it, and I had never come along to disturb him in the even tenor of his ways. In his childish naivete, he still believed that Dianetics worked. (laughter)

Another chap now in the HPC course came in here and he had never read very much of Book One, but he'd gotten as far as asking questions. You know—"Locks?" And sort of with two-way communication and Straightwire, why, he's just been having a wonderful time. And he didn't know anything else existed until fairly recently and he hastily came out here to Phoenix and he's been confused ever since. (laughter)

All over the world—and I do mean that—all over the world, people are still using Dianetics. And Dianetics now has its second book. This might strike you as odd. Weren't there some other books in addition to Dianetics: The Modern Science of Mental Health? Well, I tell you no. And I wrote them, so I ought to know.

The second book was normally considered to be Science of Survival, but Science of Survival was not a book intimately connected with Dianetics. It starts immediately with the theta-MEST theory and goes branching out into enormous theoretical ramifications about life, doesn't it?

Female voice: Yes.

And there we go.

That's Book One of Scientology. And the remainder had a little bit of Dianetics in them, but they were mostly speculative on the subject of man. And they were definitely investigatory on the subject of life itself. So it's about time we wrote the second book of Dianetics, isn't it? We're only overdue about four years.

May 9th, 1950 to—I guess the publication date on this book is, really, today—Dianetics 1955!

This book takes those things which have been discovered in the overall research and investigation of life and applies them immediately and directly to man and to preclears, and that is exactly what it does. And it doesn't do anything else. It gives just enough theory so that there will be some comprehension of what the individual is doing with the preclear.

The processes given in it are the six basic processes which are: Two-way Communication, Elementary Straightwire, Opening Procedure 8-C, Opening Procedure by Duplication, Remedy of Havingness, and Spotting Spots in Space. Those are the six basic processes and in addition to those six basic ones, it has one maybe one-shot Clear (one-command Clear) and another maybe one-command Clear. You know, I mean, it's good if your preclear doesn't spin in; (laughter) and Communication Processing which is the hottest news we have had for four and a half years.

Communication Processing—fabulous stuff—those are not my words. That's what the people are doing with this around Phoenix.

People who have degenerated to office work are again getting interested in auditing just because they see what these six basic processes and Communication Processing does. Fantastic!

Now, you have, in Dianetics 1955!, then, a very, very small bomb. If we'd had Dianetics 1955! in April, May, June of 1950, we would all be sitting here telling an entirely different story, or maybe we wouldn't be sitting here at all. Maybe we would all be so Clear that we were not even visible. (laughter)

Now our next point with this material is that the Clear delineated in Chapter 2 of Dianetics: The Modern Science of Mental Health is the thetan exterior delineated in Scientology. And anybody coming along from Dianetics saying, 'Thetan exterior, exteriorization, bup-yap-yup-yup-yup-yup-yup," he's talking about a Clear. Only, Clear doesn't evidently communicate very well. But the way to make a Clear is to exteriorize somebody. And so, for 50 percent of the human race, we do have a one-shot Clear. And how we wanted that in June of 1950! Oh, my! One-shot Clear—think of that.

The fellow would be all out of his engrams and uninfluenced by his reactive mind just (snap) that fast. And that would be workable on 50 percent of the human race.

The average percentage of gain in the past by reason of therapy has been, on the average, 22 percent. Whether or not it was conducted, this therapy, by witch doctors, by psychoanalysts or by anyone else in the field of healing, 22 percent of the people treated would get well, whether on flour and water or a bebop rhythm from a gourd rattle or for some hocus-pocus about his libido. All you had to do was give him a little attention and a little interest, and he got well. That was about 22 percent.

And the oddity is, is that has held constant for the last few thousand years. Isn't that fascinating? So you'd have to alter this to do anything at all, wouldn't you? In order to demonstrate that you had done anything, you would have to alter this 22 percent.

In other words, you'd have to get a much better percentile of recovery than 22 in order to have done anything because, obviously, something else was at work all this time if any therapy could achieve it. All right.

"Be three feet back of your head" happens to be workable on about 50 percent of the human race. Fantastic.

We had one that nearly approached this many years ago called, "Come up to present time." Do you remember that?

Audience: Yes.

We used to use this at the end of sessions.

However, some of our people have gone through insane asylums simply walking along—patient there, you know—a patient walking along and the auditor would say to him, "Come up to present time," and this patient would go on walking this way, you know.

Next patient would come by. The auditor would say to him, "Come up to present time." And this patient would walk on looking the same as before. And then, for the next patient, "Come up to present time." Clang! Just like that weight that they have in the fairgrounds, you know, that goes up and hits the ball. The guy comes up (finger snap) to present time and is well.

One such case gave a speech that night to the assembled patients—how good it was to be there again. Seven years in an institution, incurably insane—auditor says, "Come up to present time"—they're sane. And then they've stayed so. I got a letter from this person the other day.

Now, wherever man deals with man, man will find some objection to man, won't he? He will find that his fellow man should be changed and should do better. And the horrible part of it is, that's the truth.

No matter where you look, no matter what you do in life, you could do it better, couldn't you? No matter who you're working with, they could be a better partner, couldn't they? This intolerance may be very onerous to some of us, but it's all there is that makes civilization—is that very intolerance: intolerance of somebody not doing well or being well, intolerance of people not being up to the point they should be.

All the work we have done actually measures up alongside of this intolerance of incompetence, inefficiency, wrong thinking, catastrophe and chaos that is called, today, modern living.

In Dianetics and Scientology, alike, we cater to that small minority that believes some good can come of man after all. We appeal to this small minority in the hope that they will appeal to somebody else and at length bring about some condition of affairs which is good enough so that we won't have to be quite so intolerant of it.

But remember that the day that we become tolerant of frailty, that day we become vegetables.

All the work that we are doing, no matter how we phrase it, is still dedicated to the survival of man on the various dynamics. That individual who believes that he can survive by himself and alone has a lesson to learn. He still has a lesson to learn. Just as that individual who believes that he can survive without paying any attention to himself has a lesson to learn.

Extremes in both directions become unworkable. And it has been the task of Dianetics and Scientology, it has been my work, actually, for over a fifth of a century now, to discover something about man that would permit man to better man. And it would permit man to live better with himself.

The goals of Dianetics and Scientology still persevere. They will continue to persevere because they are sincere goals. It's all very well for the uninformed reporter to come into the Foundation, interview the switchboard girl, and go off and write a learned article about Hubbard and all the bum auditors around there. That's okay, you see. I mean he can do that if he wants to. He's still just trying to find some fault. He's still a little, small voice, no matter how big his print, that is crying out, "Let's be a little bit better about this."

But he selected out the wrong enemy. He selected out the wrong thing to fight. If you were to fight every movement in the society which sought to make the society better, you wouldn't have much society, would you?

But Dianetics and Scientology after four years of hammering and beating and chewing on and pounding on, of going forward and being praised, are still here—both of them. And they're still here because their goals are quite sincere and because the research and investigation which was undertaken had no other point whatsoever than to get somewhere close to an answer to this riddle called the involvement of man in himself.

And somebody came in the other day and he says to me—he says to me, "All the auditors"—I mean, I love the broad, the sweeping generalities that we get on something like this—"all the auditors in Great Britain think you're completely incomprehensible." (laughter) It's a statement like, "Jewelers never go anyplace." It's just… (laughter)

So I asked him, "Well, what did they think?" Well, they just couldn't understand what I was doing. Well, that's a real hard thing to understand—real hard. Let's just take Great Britain. What are we doing? What are we doing in Great Britain? Well, our task is to bring Dianetics and Scientology to a society. And the unfortunately necessary via on the line is an organization. You understand that? I mean that's an unfortunate via. That's clear over here.

And when the organization itself becomes more important than the message, you no longer have a message going to the public, right? It goes in the little trapdoors and goes round and round from file basket to file basket. To, from, via, signed, forwarded, endorsed. From, to, via, detour, file, acknowledge, scribble—I'm describing the Ford Foundation now.

Ford Foundation has had in its files now, for two years, the fact that Scientology is the answer for which the Ford Foundation was founded. An official of the Ford Foundation was sent to Hubbard College here in Phoenix a couple of years ago. And he was sent here to discover just one thing: What is this stuff called Scientology, and does it work?

And he took a complete course of training in Scientology, and wrote out his reports as he was supposed to do, and forwarded them via the proper channels, and a report that reads just like this: "Scientology is what it represents itself to be and is the answer for which the Ford Foundation was founded. After some weeks of training, questioning and observation, it is obvious to me that we should train many of our investigators in Scientology so the Ford Foundation can get on with its work." And that message is probably still going from file basket to file basket.

And I suppose in 1958 we will probably receive a rush emergency telegram saying, "Set up at once a training school for our investigators." But of course, it'll take another five years to get the contracts and bids arranged.

Anytime that we lose sight of the fact that we are trying to bring a certain amount of information to the public, to society, that we are trying to do certain things amongst mankind, and put our attention instead on administration, typewriters, typewriter ribbon bids, typewriter eraser bids, we're done.

Another thing, the incomprehensibility of the things I do probably is easily arrived at because I see somebody out on the street looking at a puddle, and he's calling for a mop, and he's saying, "We've got to have a mop to mop up this puddle here."

And I say, "Come on."

And the fellow says, "But where's the mop?"

And I say, "Come on. We're trying to get the street paved."

Well, there's an incomprehensibility, isn't it? I just won't mop up puddles.

Now let's take the immediate, overall planning and the policy with regard to such an operation and a very good and large operation it is at this time and getting better—the London office.

And let's look at that on its policy, and we find immediately that what I'm trying to do and what the board is trying to do, what we're trying to do with the London office is to accumulate enough funds so we can write a book especially adapted to the English speaking people on that side of the ocean and have enough thousands of pounds left over to put an ad about that book on every lorry, in every underground car and in every newspaper so that we can then accumulate enough finance to better and more widely train auditors, and to provide the HASI in London with its own quarters and sanitariums for the use of Europe. And that's what we're trying to do in Great Britain and that's what's incomprehensible.

We don't care how many messages have how many vias on them if any of those messages obstruct the general course of these goals. All right.

Let's look a little closer to home here and let's look at the United States. What are we trying to do in the United States?

One of the things that you probably think we're trying to do, is we're trying to figure out as many organizations as possible in order to get people as thoroughly confused as possible. And that's true.

You know why we're doing that? Because people think by attacking or by setting up an organization, they're fighting some kind of a battle. They think the organization is the thing, and it's not. And if I can invent enough of them, then after a while just the name "organization" will put everybody in hysterics. (laughter) And auditors will stop worrying about the organization and get out there and start processing preclears and the bigger organizations of the society.

Somebody walks up and he says, "I am a Scientologist." And the person he's talking to says, "Well, do you want to know where the plumbing is supposed to be fixed? (laughter) Or do you want the old newspapers? Or are you here to see about baby's teeth?"

Well, they don't know. They don't know exactly what a Scientologist is or should do. And by the way, I may be talking back time track right now.

A very astonishing thing happened the other day. An official of the United States government ran into a boy who was a Scientologist and had him into his private office and shook him by the hand and said, "You boys are doing a good job," or words to that effect, and gave him what he wanted for nothing and sent him on his way, you know, just because he was a Scientologist. Somebody was at dinner the other day with the governor of this state and started to tell him all about Scientology; he was way ahead of him. He knew all about it.

So I may be talking back further on the track, but the point is that when you go in to a head nurse, they pay attention to ministers. In fact, they pay enough attention to ministers so that the minister never gets a chance to work on the patients, but is followed around by head nurses telling them their troubles.

With the Church of Scientology, which is legal as the flowers of spring unless they become illegal to the Atomic Energy Commission—the legal aspects of the Church of Scientology are as sound as the Rock of Gibraltar—maybe sounder.

The incorporation of the Church, its officers, its conduct, its conduct of services, all these things—I mean it's there. It is a church. Oddly enough, it is the church that a poll demonstrates America thinks it has already. That's the most peculiar thing. We conducted a big poll and we went around to everybody and found out what they thought ministers should do—gorgeous. It's utterly fascinating. The public said a minister should teach his doctrine. He should heal the suffering and follow in the footsteps of Christ. And that's what the American public said that a minister ought to be doing.

I got a lot of good friends that are ministers, a lot of good friends that are priests. They used to beat me at chess and so forth. They figure-figure harder than other people. But I've never had any of those boys tell me that they ought to be out there healing the suffering.

And the last time I talked to anybody from the AMA we used sign language. He gave me to understand that he'd be real upset if all the ministers of the country thought their role was healing the suffering. And yet we read the primary book of religion here in the United States, the New Testament and we go into the New Testament, and we discover that Christ told us that man should have wisdom, good health and immortality. He said the Kingdom of Heaven is at hand. We say it's three feet back of your head.

So why isn't it a religion? It's also a science. It's also almost anything because it's an understanding of life, and these things are compartments of life.

You can call it anything you want to and be as legal, again, as the flowers of spring if the Atomic Energy Commission has not repealed them.

And where we have a Church of Scientology and where we actually ordain a minister, we only do it when we know that man knows his Dianetics or his Scientology real well. And we open the door of every institution, hospital and clinic in America by issuing him that little card. And that's all there is to it.

A lot of people come around to me and they say, "Oh. The idea of being a priest—being a minister—I mean I couldn't possibly face that. That would be the most terrible thing!" And you'd say, "Oh, go ahead. Just stand there now. Now mock yourself up as a minister."

"Ow!"

You say, "Come on. Mock yourself up as a minister."

"No!"

It's painful—gives him somatics. We don't know where they've been a minister but there's some connection in there somewhere. All right.

Big objection there—but there isn't any reason there should be an objection there—no real reason. Because a minister is supposed to, according to the American public, teach his doctrine, heal the suffering and follow in the footsteps of Christ. And following in the footsteps of Christ means, according to the New Testament: wisdom, good health and immortality.

Somebody told me one time I could argue the devil out of his false teeth.

I don't believe it. I don't believe it. But I believe that religion as it's being conducted today is going to take the teeth out of the public but good. And it won't give him any false teeth at all back!

If you go around and tell everybody, "Look: Repent, repent, repent." What do we know about this, huh? Shame, blame, regret. Shame, blame, regret.

Shame, blame, reg . You can play this hard enough, fast enough and long

enough and you'll make men sick, won't you?

Audience: Yes.

All right.

I don't find anyplace that everybody had to be a dog just to be good. I can't find that written anywhere.

Now wherever we look organizationwise here in Phoenix, we discover experiments—little experimental setups, trying to discover if there's a communication line existing in that particular field of endeavor. That was to find out if any communication lines existed there. And they do—fine. We set up several other organizations. They don't have any communication lines.

Show you how mean—how mean and how vicious we can be, I am contemplating the writing of a book right now. And this book will be called, The Home Treatment of the Insane, or, The Science of Psychiatry. (laughter) It won't have anything in it but 8-C Opening Procedure.

And it will go on with tremendous significance. We might even get that book so significanced that even the psychiatrists would read it. But we mustn't get it so significant that it won't work.

And you see, we do have a process in the Opening Procedure of 8-C which does knock out most of the cases to which it's addressed or that you can get into communication—knock out insanity. We have other processes which have varying degrees of success on the insane. The insane are a hard problem merely because they're a problem directly in communication. They're out of communication and they—whatever they're doing, they offer to the auditor at first glance the same task he would have in auditing a pillow. It would be the same thing. No matter what the psychotic is doing, he's doing no more rationally than a pillow is doing. You know, I mean, there isn't anything—no respond.

Well, organizationally, we've come quite a long ways. And all of a sudden the other day found that we had not come any distance at all but were sitting here with the Hubbard Dianetic Research Foundation—straight back from the beginning right straight through.

Now the name of the organization was shifted around a couple of times, and so forth, and its general mock-up was changed and its address is changed, but actually it sits here today just exactly as it sat in Elizabeth, New Jersey. Even has the same number on the board of directors. And, you know that Dianetics: The Modern Science of Mental Health is still selling in the book stores of the nation to the degree that most books sell when the audit

when the author thinks they're doing well. Do you know that? It's still selling to that degree out in the bookstores.

"I am buying it," the publisher says. I didn't say anything about it at all. I just sat there and kept my mouth shut. And one day a royalty statement came in, and it says there were so many thousand dollars left to go before the book became mine. This is a New York publisher, so you can expect anything. But he has done the fascinating thing of subtracting its royalties from a rather large sales price.

He put a big sales price on it, and now he's subtracting the royalties from this sales price, and this lets him stay inside the copyright law. As long as he keeps reporting the sales to me, I can't do a thing. And as long as he declares that this is pursuant and consequent to a sale which is all agreed upon—he never agreed with me. He agreed with somebody else to sell it but he didn't agree with me, so—why, it's perfectly legal. So Dianetics: The Modern Science of Mental Health is in an interesting state right now. It's still selling in the bookstores and the royalties are still being subtracted from a royalty statement and one of these fine days, I will own it and its electroplates and what remaining books there are outright—not having done anything about it.

That day is not very far off, by the way. It's only about $1500 to go, or something like that. And then Dianetics: The Modern Science of Mental Health becomes the property of the Foundation outright. So it's got everything—everything.

All the books, all the copyrights, and so forth, of Dianetics all came home. No question about them. No argument anymore. Nobody's suing anybody. Nobody mad anymore. Everybody has made friends now and we decided we were all wrong. And as a result, we're going to publish the first book again. Isn't that a horrible thing?

The sales of the first book are being badly hurt right now by the way the publisher has gotten it lined up. It's got Standard Operating Procedure 1950 in there before it has any text in there. Have you seen one of these modern books?

Well, that is one of the sillier things to do—because the public walks up to the bookstore, sees this book—says Modern Science of Mental Health, opens it up, and says you send the preclear to the ruddy rod on the left-hand side of the whumph-whumph.

And he says, "I don't want that book."

The old edition, if you remember, when you opened it up, it said this is an adventure and so forth. Remember? Well, that is all preceded now by about that much text. So we'll chop that all up, and we'll chop out the therapy section, and maybe put in there Dianetics 1955! in the therapy section—some such thing—put it between hard book covers, and call it Dianetics: The Science of Humanity or something like that and send it out again. And there it'll go. And I'm afraid we'll be in for it. As a matter of fact, I'm afraid we're in for it right now. Let me give you now … I've been talking rather generally about organizations and telling you nothing, but let me tell you something right now that's quite interesting.

The volume of letters which were being received by the very early staff at Elizabeth, New Jersey, is coming close to being approximated today at 616 North Third Street, Phoenix. In other words, what made news was the tremendous volume of mail which came in to 42 Aberdeen Road and later 276 Morris Avenue. This made news. It made news enough so the New York Times ran a couple of pages on it. This much mail because of an activity in the field of the mind was very unusual.

We are coming right up toward that volume again right here in Phoenix. Only there's a difference. This time we've got all the publications back to scratch—this time. This time we have, very importantly, ways of training auditors so that they do learn auditing and they do know how to audit and they do get results. That's important. It was—an auditor in the old days in training was pretty much on his own, as I think you'll agree.

Well, now—now we beat them. And we give them the material which works, and we give it to them in such a way that it will continue to work for them. All right.

Do you know that we even trust HPC graduates now? (laughter) We even put them on preclears, and I'm looking for one of them to put on the staff. But I'll get into that in a moment.

The problem that we faced before was primarily this: We could not depend upon an auditor, even when he was trained, to produce a Clear. We couldn't thoroughly depend that anything like this was going to occur. The idea of Clear had been so thoroughly oversold we were all groggy, including me.

And today that is a different state of affairs. That is so different that a six-months-to-live multiple sclerosis case in a wheelchair is now a Dianetic Clear. Now this won't sound like many hours to you: It was at the end of about 150 hours of auditing. That sounds like a lot of hours to us today, a tremendous number of hours—awful lot. All right.

Think if we could have said that a guy in a wheelchair whose body was absolutely ruined could be Clear in 150 hours. Supposing we did that in 1950—impossible. It's not impossible today. If it takes us 150 hours for each case that we get, simply to make a good, stable exterior out of them, we'd quit today. That's a lot of time.

Of course, one auditor or another auditor has difficulty in trying to do this or do that. Some auditors take longer than others. We don't anymore require that delicate, artistic intuitivity which was supposed to be so necessary, once upon a time, to a good auditor. All we require is persevivity. And attention to the school solution. The marines have a song about the school solution.

"Bill McGrim he died with a grin. Because he used the school solution."

Well, that's true of our auditors today. They're indoctrinated into purity of process regardless of consequences. (laughter)

And so, today, with the Foundation here, again, we have in our hands a great many riches. Riches in terms of accumulated volumes, all of the pamphlets, all the material, the research notes of the Foundation and the HASI, and the Office of LRH. We have a tape library which goes back to June 1950. We have processing tapes clear back when. And, boy, would they sound strange to you now: "When I snap my fingers, a phrase will occur. The somatic strip will go back to birth. End of session."

Now we have, actually, a tremendous quantity of literature and materials, letters, files, contacts and good friends.

And these organizations today are actually all working toward an understanding of life. But the subject itself, due to these many years of solid, invested labor, alertness, observation, has come up to a point of where we know we are really dealing with highly specific things and processes, and that if we deal with them properly and adequately that we'll win with the preclear, we don't care who.

I've been accused of being very optimistic. That we're so at grievous fault. But that optimism has been justified, I am afraid, because even auditors on the staff are interested in auditing today because they can get results from their auditing today. And this is very, very important to them. They like getting auditing results. For some reason or other, this seems like a good idea to them. And people who previously have simply done a great many things and talked a lot and so on, are getting in there auditing today. They're auditing groups and individuals, and they're obtaining results. That's a good symptom, isn't it?

Well, you know how good auditing is today? Right out of one of the existing units, or certainly within the next five or six weeks, we are going to appoint a staff auditor for this organization, and we're going to appoint one for London from London, and we're going to clear the whole staff of the HDRF, the HASI, the Church of Scientology, ad infinitum. We're going to clear everybody. Don't you think it's time we did?

Audience: Yes.

So you know it must be good now. All right.

Well, so much for a preamble. I haven't told you anything. I've just been getting acquainted with you again after a long time of not seeing a lot of you. Tremendous number of familiar faces here. Tremendous number I'd like to talk to personally, and probably will.

Right now I want to give you my own welcome and that of the staff and the auditors in Phoenix. And all of us welcome all of you, and that takes in several continents of Earth. So that is a big welcome, and thank you very much for being here.

Thank you.

Plan C is in Book 3, Chapter 10 of DMSMH.

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