View source for Labels - In Society and Preclears (3ACC 540114)

'''Series:''' 3rd Advanced Clinical Course (3ACC)

'''Date:''' 14 January 1954

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

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All right. This is January the 14, 1954, first morning lecture. Now, as we work along, we find various things which get faster perception changes. And we've worked into here, in the last few months, a series of processes which give rather rapid changes on mock-ups and rather rapid changes on occlusion. Well, truth of the matter is we're just being awful nice to occluded cases. Because we're going on down – how far south do you have to go to get every case? Well, it's a matter of auditing, to a large degree, and that is why I have been interested in working through people such as yourself, you people, because we need auditors who can do this sort of thing.

Well, now you've had, most of you, quite a bit of basic work and so on. Well, let's package this up and see how many directions it goes and so forth and get your auditing style up and that's what we're doing, mainly.

Well, let's take this problem of how far south do you have to go? Well, let's take it on the side of the auditor. You can take an indifferent auditor and he's going to get about 50 percent of his cases, he's going to make an improvement with them. It's a Book Auditor,

you know? One who's never studied or really listened to a tape, he's just read some of the material.

If you just go out there with old Self Analysis, you'll knock out about 30 percent. And you know that that is about 8 percent higher than anybody has ever hit before. Well, you can take a little book, Self Analysis, and not even understand what it's all about and just kind of read it off to the fellow – not even in an inviting tone of voice but a perfectly lousy tone of voice – you'll get about 30 percent.

If you could just take every "sucko-analist" in the country and push his nose into Self Analysis and say, "Here kid. Stop wandering around in the dark. When patients come in to you, why, just take a page at random and read it at them." Do you know that he would improve his results up to a point where he got one?

Some people, you know, oh, 22 percent I think of practically any culture I've ever looked at, happened to get well just by the virtue of having gone to see the fellow who is supposed to know. Well, so that takes care of 22 percent. Well, if we took Self Analysis – very badly applied – we'd get 30 percent. In other words, we'd account for 8 percent of real cases.

And you know, attention has a lot to do with it. You know why people get well – I hope by this time you would know, you could figure that out immediately, why somebody would get well just by going to see somebody who is supposed to know: attention – altitude and attention. You know, they go and they get some attention.

Fellow says, "Good morning, how are you?" "Yes, what are your problems?" and so on. So if he does it – even in a lousy style, just terrible, just horrible, why, a lot of people are going to get well. Just on this attention basis, you see?

Now, let's compound the gain and let's actually do something. Well, that just skips psychotherapy. I don't know what they intended to do. I haven't any idea. I've asked them in vain and all they talk to me about is fees. That's a fact.

I went down to see a psychotherapist one time to find out and I went in very politely, but I went in, really, with the question – this was the question politely phrased, but I'll tell you what the question is: "What the hell are you doing?" And all I got was a big talk about fees.

I went into one of the top-rank psychiatrists of the South one time and asked him all about this fees business (because that was all he would talk about) and found out that for two years he had been racking up charity patients at the local medical center without ever giving a single one of them the least attention.

So, if this fellow was going to backtrack on fees, if fees was the thing, well, let's investigate psychiatry. So, I investigated fees. First thing I ran into – not beefs around town – I just investigated his practice. Patted his secretary on the head, told her to look at this bright spot which was immediately under my chin and got his patient list and started in on the telephone.

I had to know about this, that's all. I mean, I was tired of fumbling around in the dark and the first thing I ran into – I think it was call one: This fellow had a wife who, after the birth of a child, had demonstrated psychotic symptoms. And he had hospitalized her on this MD psychiatrist's opinion, that it must be done. A great many insulin shocks were administered. The condition deteriorated to the tune of thirty thousand dollars. And the fellow had hocked his business and lost it and had hocked his car and lost it and had hocked his home and lost it. He wasn't rich, this boy – it wiped him out! And his wife was still psychotic, only more so.

Well, that was about call one and we went from there. If anybody wishes to study the activities of locusts in Africa, he had better start in to get a more fundamental, more sweeping and thorough picture by studying organized medicine and psychiatry, because I couldn't lay it on to the degree that it's bad. I'm not saying it's bad over there, I'm just saying, what the hell is wrong with a culture (this puzzles me every once in a while) that will continue to tolerate such robbery? Inefficiency, robbery. Well, the public really doesn't tolerate it.

But you know that it takes about all the legislative ability that medicine can throw at state legislatures, it takes all the hypnotic control a doctor normally has over patients (because he's talking to sick people all the time, so they have to believe him – and I'm not making a wisecrack there, that's a fact), it takes about all the lobby power they've got to stay in the saddle, because the public doesn't want them. The public would, and does, go over the hill and far away on almost anything.

They go to see chiropractors, naturopaths. They go and take colonic cleanings. Somebody shows up with a new whittledorf machine and they go and sit in that. This is not necessarily that the public is entirely neurotic and shot through psychosomatically, they are dealing on a perfectly reasonable anxiety. They know they haven't an answer. And so, they keep hoping because the higher-toned ones have still got some hope that there might be an answer and the lower-toned ones have learned how to pray. And that's about the size of it.

So here, we shouldn't be talking about healing, we should be talking about lobbying and about how you collect fees and a lot of things if we're talking about something resembling this.

Now, those are hard words. Someday, if this tape happened to wander astray and some medico listened to it, I hope his ears burn. Because he knows, as well as anybody else, how many people have walked into his office and have walked out still sick.

Now, the only thing that puzzles one is when you can do something for somebody, why, all of a sudden, you run into a very large amount of opposition?

Now, I'm not talking about opposition from my standpoint. I don't have any opposition. I don't. There are a few boys around who would like to personally cut my throat so they can make a couple of quick bucks. I mean, we might as well state it that crudely because it's intended that crudely. And these fellows pop up and disappear and so on. But medicine itself or psychiatry could never feed me a (quote) "direct beef." Never.

Oh, you would be fascinated how polite they are to me personally. Oh! The guys are scared. Now, I don't know what has gotten on the grapevine, medically, and I don't know what they get around, because I'm nothing important medically. But it's very funny that when a doctor – when I go in and get a shot of penicillin or something for the GE's pneumonia or something, I go in and I say, "So-and-so and so-and-so" and the doctor looks at my card and he starts to administer this and all of a sudden he looks at my card again.

Well now, the funny part of it is, is the guy out on the street could look at my name, many times over, and just be looking at a name, but not this medico. And he will start to talk to me covertly about philosophy. And he'll beat around the bush and he will make a damn fool out of himself, actually, with regard to it. And a small percentage of them, at the end of such an interview or something like that, will say to me, "Um, I-I wouldn't like – like it to get around, but you know, you know I have a little problem. My wife…"

You think I'm joking.

Audience: No.

The guy's scared. There's plenty of grapevine on this. Why? Because they stand up there with this tremendous frontal barrage of lobbyists, see? I mean they're going by law and there's nothing under the crust, see? There's thin crust and then there's nothing from there on down. And unfortunately, they have tackled nationalized medicine. And they're making a tremendous campaign of nationalized medicine. And they're getting the public convinced that doctors do advertise, because radio programs and so forth are being put on to combat nationalized medicine and so on. But their organization depends almost entirely upon, at this moment, the fact that medicine might get nationalized.

Well, you know why medicine doesn't get nationalized? You know why there's no more pressure than there is and why the lobbies are not any more successful than they are? Because the state legislators themselves – legislators, individually, themselves – know there's no good answer. Why should we worry about making a nationalized proposition, actually, out of psychiatry or something when they don't do anything for anybody. Now, you go in to most attorneys and you say, "Now, let's see, what is our legal method of operation here?" And you will find the attorney all of a sudden starts to snarl.

Just go out here and see three or four attorneys and a couple of them, when you say, "Well, now look, I'm a Scientologist and we should operate within the law if we're going to set up any kind of a clinic or something of the sort…"

Ah, "Well, yes I know," this attorney will say. "Yeah, the doctors have got a monopoly on this thing. They can't do anything for anybody but charge them, but they got a big monopoly on it and they'll give you trouble. Now, the laws of the state that we're in right now have a lot of loopholes in them. Now, I'll tell you about these loopholes." And the satisfaction with which these boys carry on in this – very interesting.

In Great Britain it's even worse. The government itself practically comes around and says, "Now, let's see, how can we cooperate with you to get around our laws?"

Now, what you have there is an arbitrary – an introduced arbitrary into the society – which is supposed to fulfill a need and the need still exists and the fulfillment doesn't exist.

Well, the whole point of what I'm trying to tell you here is not a tirade about anything, it's just this: You don't have to worry for two seconds about crusading for Scientology. You don't have to worry about it for a moment. You just tend to your knitting with some Group Processing – particularly Group Processing – and tend to your knitting with a few preclears and reach where you can into the society for the more able guys, to do something for them, and this whole thing is going to fall in your lap. There isn't any question about that, for the good reason that the less drum beating I do, the more successful the HAS is.

Now, at first, when we didn't have a hammer and tongs clincher proposition, an auditor had to be far too carefully trained in order to produce results, but he still could produce more results than anybody had produced before, by an awful long ways.

When we were still in that stage, yeah, one had to beat the drum and push around and try to square things up, one way or the other. But when it comes to crusading against medicine or against psychiatry – no, don't bother, for the excellent reason is they've dug the vacuum into which they're going to fall. They've already dug it. And you don't even have to sit back and wait for them to fail. You don't have to wait for them or pay very much attention to them.

I have reviewed very thoroughly, really, conditions as they exist in the field of medicine. I walk into a hospital here the other day – I do this every once in a while anyway, regardless of whether I have any traffic in the hospital – and a doctor is still very, very necessary in terms of emergency surgery and the field of orthopedics and obstetrics. And there's his field. And the sooner he finds out about it, the quicker. He better leave psychosomatic medicine alone, though, and he'd better leave endocrinology alone, because he doesn't know anything about them. And all he does is get people in trouble with them.

For instance, they administer stilbestrol down here as though they were dealing cards or something. If you give a woman stilbestrol immediately after she has delivered, you're giving her an unbalanced endocrine picture immediately. And the problem there is that the unbalanced hormone (which is to say, just stilbestrol) arrests the recovery of the remaining hormones and so slows down her healing. And that's interesting, isn't it? Well, they give it to them, they say, "so the milk won't come in" or something of the sort like this or "so they'll get a uterine contraction that's much better and . .Oh bull!

Any time you start to monkey around with an alarm-reaction system in terms of drugs, you're in for trouble. Because all one of these things like testosterone, something like that – what it does is suppress the ability to manufacture the item. And the only time you want to give it is when that ability is dead, gone, departed, ended. And boy, you want to make awful sure it's really ended. And I tell you how you could make awfully sure: is the individual – is his voice, even vaguely, remaining in the male range? If it's even vaguely remaining in the male range, leave it alone, because he can put it all back together again for you. He'd have to be talking in a high squeak. He'd have to be almost an exact counterpart of a eunuch in the East in order for testosterone to do him any great deal of good. But it would do him some good at that time.

So that all this endocrinology, which is handed out at this time, is based upon a lot of misunderstandings about the endocrine system. So, these boys go into that field – they gallop in there wildly and charge around with their needles and so forth – and every once in a while they get a result and then they call this a series of one and they point out to this and say, "That happens every time."

Medicine's greatest frailty, by the way, is just that – too small serieses. They go down to their medical congresses and they report a series of results – one case, three cases, seven cases. Balderdash! That's not research, that's charlatanism.

Now, in that field, though, of obstetrics, orthopedics, emergency surgery – fine, fine. Well, nothing to it. They sure have a role there. And they'll have a role as good as they stay there. But when it comes to medicine branching over into the mind, the endocrine system, when it goes over into the innumerable psychic problems that relate to cases, they do not have training in the proper framework to handle these problems.

Medicine, in the first place, has no great tradition of mercy. It has to have a reverse tradition for a man to stay on his feet in it. You know, they say, "Bodies? Well, there's just got to be bodies, that's all," You know, "float them around in the tank" sort of an attitude toward bodies. And that's built into them. The only way they can survive is with this content.

All right. When you are working with patients, you will find quite often that they have you mixed up with a doctor or they have you mixed up with a psychiatrist or they have you mixed up with a psychoanalyst. And the faster you disabuse them of this, why, the better you're going to get off. Because if they've got you mixed up that way, they're probably stuck in a lot of stuff where the doctor was monitoring the devil out of them.

You will find, very often, that you have to run out an entire psychoanalysis before you can really get anyplace with the case, because he has a lot of pattern responses. He's supposed to do so-and-so and so-and-so, so he lies down and just is an automatic machine that he's built in to feed the analyst material and so one just turns on. You don't want that machine, you don't want anything to do with it. You've got to cut through it. One of the best ways to handle it and the best way to handle Scientology, at large, in the society is simply divorce it from these fields. Just don't bother with them. Actually, the less you connect it to any field, the more successful you will be.

It's going to be – it probably is right now quite a shock to a lot of people to see Church of Scientology. As I was telling you the other day, we also would have Scientocracy. We're not trying to go for an "allness" in the society, but if this tremendous vacuum – lack of healing, lack of, you might say, mercy, in the society, isn't filled, the society itself will cave in on its own vacuum. You see, here's this tremendous need in the society.

Well now, it might seem to you a little bit stretching the point to tell you that you could probably handle sanitariums with Group Processing. It's not really stretching the point beyond this, is no technique has been specifically designed for a group of psychotics. There isn't what we call, you might say, "Group P." We don't have it. And yet, you could probably compound it out of Opening Procedure and two or three other items.

And probably, the best way to handle psychosis on a national scale and so on would be group work. Of course, you say to a psychiatrist "group work," he knows what you're talking about. You have a group of psych – I won't even go into it. He wouldn't even vaguely know what you were saying about, but he's going to nod and say, "Yes, there is a great deal of results have occurred and accrued from having used a group therapy." And he'll look at you very benignly, cross-eyed. He doesn't know what he's talking about, that's all. In the first place, he doesn't know whether any results have occurred or not, because he can't define a result for you. And if we start out semantically, right from there, why – you know, we're not using the same English. Mostly because he has departed from the English language, not because we have departed from the English language. We know what is meant by a group, don't we? It's a number of people. All right, that's a group. And that isn't what a group is to him. I've tried in vain to get them to establish "What is your definition of this word?" and they don't.

Okay. Well, I might be wandering a little far afield to tell you this, but I like to punch it in every once in a while that if you get yourself linked up, too much, with being any patterned thing, why, the liabilities of that patterned thing will fall in upon you.

Now, for instance, as a minister you would have a great deal – a great deal of latitude in the society, you'd be surprised. You yourself probably might not think too much of ministers and yet, you know, they're considered to be very nice, polite people to have around.

And you generally find that the gathering of the elite in a small town would include the town's banker, the town's medical doctor, the town's minister – certainly these people. And it'd probably include the attorney who has been in the state senate and so forth. That's your strata, it's a social strata. And these people, by the way, will turn more respectfully to the advice of even a bad minister than they would turn to the medical doctor. They'll ask the medical doctor about their liver, but they'll ask the minister about their livingness.

I'm not trying to sell you on being a minister, I'm not trying to sell you on anything. Just take a look at this and you'll find this other condition: is the society is a symbolized level. If the society at large has any tone at all, it is between VI and VII. That's a horrible thing, isn't it?

If it has a chronic tone as a whole, it's probably between VI and VII. Because it has a passion for several things and one of those passions is an assigned label to you as an individual. You have to be something and after you have admitted that you are this thing, why, you're hung with it. And that is the one passion, really, that predominates in this culture at this time. There is a great suspicion of versatility. You know, yourself, that a fellow who could do three or four professions and do them excellently well – do each one excellently well – must, perforce, have a very large amount of beingness and he must then be rather quick. And yet a fellow who is three or four professions, regarded by the average Q citizen out here, is regarded with suspicion and the probability is that he doesn't know one of them and so on.

It's a great shock, for instance, to a fellow in – a marine engineer or a diesel engineer or something like that to – it would be a great shock to him to have a lawyer, for instance, turn around and say, "Well, if you don't oil up the camshafts on that stationary engine, it is probably going to overheat and you will burn out the works." And he would say, "Well, he's a lawyer! Ha!" – doesn't pay any attention to him, then the camshafts burn out. It would be intolerable to him that such a thing could exist and yet, if the truth be told, that condition applies more often than you would think.

The very able people of the society don't talk much about it, but you find them skilled in the darnedest directions. And that's because it actually doesn't take very long to pick up a skill. It's actually almost an instantaneous proposition if you're real good. So, the society at large, however, wants you to be a lawyer and to put a label on you, "lawyer," or they want you to be a ditchdigger and put a label on you, "ditchdigger," and then they talk about classes of labels. They don't talk about individuals. After they've hung this label "lawyer" on you, then they can talk to you about a class of individuals.

Now, I've just done this thing about medical doctors, you see? Said "medical doctor" and that's a class of label. Well unfortunately, they work very hard to become that label and they do have an enormous amount in common, one way or another.

And in psychiatry, they go to school from about nine to twelve years just to get in the groove on that label and they're trying to get under the label, is the direction of training. By the time a man's been to medical school and been through the regimen which they hand out, yes, he's been very, very much "squoze" under the label. And the society in training and the society in nomenclature and all other directions tries very hard to assign a label and then let it stick. And boy, are you in trouble if you don't abide by their agreement on your label.

And yet your entire progress and liberty… And this brings up something interesting. You can look any time and any place where a group or a society is trying to do this (which is to say, force into a class or force a class of beingnesses to exist and embrace and so forth) – in fact, you can look around at – almost any society is trying arduously to do and find out that if you refuse to do that or exceed it, that you will win in the society.

This is one of the very interesting rules of the game. That is a player rule of the game. You find out what the society is insisting on and then evade it. You take a survey of the society.

And now, let's take in terms of getting something done. If you go in to somebody and you say to them, "Well, I'm… I'm a fellow who… I'm a fellow who… well, I don't know, I… I… um… oh, I… I just do things, I. . No label. The guy has no communication bridge with you. Now the trick is, he insists, of course, that you have a label and that you are then fixed in that label. Well, the first part of the trick you can agree to, as long as you don't agree to the second part of the trick.

You would get much more success, for instance, in approaching an individual, if you went in… You see, by accepting a label, you are not caught, then, in the toils of that label anymore than you yourself desire to be caught in the toils of it, you see? You become a very dangerous individual when this happens, by the way. When you apparently are willing to be almost anything and are those things, obviously, and then you just can't be fixed in those categories, you become excessively dangerous to a society. This is because a society is pretty cowardly, actually, it's very afraid. So if you walked in to somebody and said, "Well, I don't know quite what I am, but I… I got an idea here. A fellow worked something out, might help you a little bit in your business and, well, it's kind of different than you think, uh… but, uh…" this guy is just not going to listen to you.

But, if you were to walk in to him and you were to say, very forthrightly – if you were to say to him very forthrightly, "Now, I'm a politician and we are interested in picking up the cultural agreement of the society at large and this happens to be the process which we are using," the fellow will listen to you and bat his ears mostly because you've said what you are so that he can categorize you.

Now, if you walk into a sanitarium, you say, "I am a minister – a minister of the gospel," they've got you all categorized.

But a road construction camp isn't going to listen very hard to a minister of the gospel. The best thing to be in a road construction camp, of course, is quite something else. I would say, possibly, a steam engineer or an electrical engineer or something would be something to be. An electrical engineer is a safe thing to be in a road construction camp because a civil engineer and an electrical engineer are never on speaking terms anyway, in terms of profession.

Of course, if you went out to a road construction camp and said, "I am a civil engineer," that's what's running the crew. Yeah well, that's the bossman over the whole works and they know you don't know what you're talking about.

But here is the matter of using labels on an individual. You'll find out many a psychotic starts to get well when he properly can categorize you. Then he can get into communication with you because the society talks to labels, not to people. All right.

Now, if you aren't a label of some sort or another, then it can t talk to you. So you see this?

Now, in opening a case with a preclear, the preclear can't talk to you unless he knows what you are. And by the way, when he finds out what you are, he immediately puts on the act which – boy, they're really bent around these people – they don't even realize they're doing this, it's like pushing buttons. But they talk to you with the act which fits with the label which they now have agreed you have. They talk to you a certain way as a minister. They talk to you another way as a psychologist. They talk to you another way as a college professor. They talk to you another way as a street car conductor and so on. They would become, to that effect, a different person. So, the personality of your preclear will change all around to agree with the label which you have assigned.

Now, this gets very fascinating, doesn't it? You mean to tell me that if you say to some fellow down here on the street, "I am a minister of the gospel," at which time he immediately omits from his vocabulary all cursing, swearing – begins to protest about this, apologize for not having gone to church and so forth but, oddly enough, will have shifted his beingness or personality just by you saying, "I am a minister of the gospel." Do you understand that that's just a series of sound waves going out here? And yet it's very meaningful to him and is powerful enough, as a label, to shift the person's personality who is talking to you.

You begin to realize why I tell you that we have this weird one here, why I can say and you should be able to see that you've got a society that's hanging around VI on the SOP 8 scale. That makes you and other auditors look for the "magic word" all the time and makes them look for the magic word all the time and there's no such thing as a magic word or a magic postulate. The most magic there is about a magic word is that there can be a delusion that magic words exist.

So your boys come along and talk to labels and look for magic labels and, sure enough, about 22 percent of your cases get well because of a magic label. That's all. But these are the people who are going to get well anyway and you can sort of wave a magic wand and speak a magic word over their heads and they get well. Twenty-two percent. This is nice clockwork, very constant sort of a percentage. So a label does mean something to you.

But fear itself follows in the wake of no label. Supposing you just refused to have a label. Supposing you refused to have a name. What do you think would happen? Be quite interesting, wouldn't it? You'd drift through the society and do you know that the fear alone would pay your freight? Very interesting that societies pay off fear. They pay those things which make them afraid and they try not to pay those things which help them. That's odd, isn't it? Well, that's because you've got a backwards universe at work.

So your choice of a label, as an individual, should be as much as it serves the purpose of your intent and no further. Now, let's take a writer. A writer has to have a name in order to repeat sales on magazines and get a word rate. His intent, then, is to have a trademark which in itself will produce revenue. A gunfighter tries to get a reputation whereby the mere mention of his name will prevent fights. A champion boxer gets a name so that he will attract a large crowd in the sanitarium – you know, the Yankee sanitarium?

Here is your label at work again, they are trying to assume a magic word. These people, after a while, get into the state where they think a magic word exists simply because they are using a word magically and they wonder and wonder and wonder about it.

Well, Man gets so deeply mired into this that stimulus-response and hidden restimulators can function on him. His belief in this is so strong that he can be restimulated by unseen things in the environment. "There must be magic words." In a barbaric society, there are so many magic things around that an individual can, at all times, be restimulated. Things have tremendous power over him. Anybody who thinks things have a tremendous power over him thinks things can exist in his environment which can mysteriously influence him. And we get into the hidden influence which, in essence, in its most overt state, is this thing called a "label" or the "magic word."

You go in, this fellow is panting and sick and not feeling well and you say, "I am a doctor." He feels a little better. He knows a magic label has appeared, it's what he really knows. He doesn't know he's going to get help now. We can read a lot of meaning into this, you see, but he's been educated that "doctor" means things are going to be better now, because somebody has got the situation under control. See that?

Well, somewhere in the bank of every preclear is a tremendous number of these magic labels. He waits for you to spring one. He sits there and concentrates upon your words because somewhere back of them there's liable to be some magic meaning. Well, what's this in terms of looking? We just avoid looking and we get even condensed thinking. A magic label is simply condensed thinking.

You're going to find a lot of people around waiting for me or somebody to come up with the magic label which will produce a One-shot Clear. Of course, there is no such magic label. The people wait for this magic label, this magic word, and wait in vain. Because the people who are looking for it are the people who can be most influenced by it, who are really the worst off. They're off pretty bad because they're looking for the hidden influence back of every wall, the hidden influence in every empty space and they never see the space or the wall or the person. They're looking for something to happen because of certain utterances or signs or wonders. You are dealing, essentially, with a highly superstitious person, no matter how cultured or educated the individual may seem to be. The educated person, the cultured person, merely has a new set of symbols when he is in a symbolical level – you got a brand-new set of symbols.

Science. Well, the younger generation has been educated thoroughly into believing that this word "science" has a great deal of magic connected with it. It doesn't have any magic connected with it. It is a superstition as thoroughly as any Roman pagan temple was a superstition. It believes, actually, science does, if you want to state what this symbol stands for, that by continuous discovery of things about the material universe, Man will somehow or another come to a higher state of beingness. And we look at the people who are trying to discover these things and we find that they have hit the chutes.

We find that the more automaticity you inject into a society, the more you try to repair bodies, the more you try to inject a smooth, no-effort line, the more of these things you set up, the greater deterioration you have of the ethic level of the society itself. And we completely miss the main point of livingness, which is at least live with a little dignity and mobility. At least live with a little dignity and pride of self, with an ability to move around when you want to move around and not move around when you don't want to. At least with some idea of an individual share in the game.

I remember old Paul Ernst (he's a good friend of mine). He writes for the ladies' magazines and he used to write for various action books. He wrote a story once – he and I were beating this over – we both wrote the same story. And besides that, the name of his story was the most intriguing, which was "He Didn't Like Soup." And a high individualist from the twentieth century on Earth appears on another planet which has a wonderful culture. And on this wonderful culture with everything all automatic, they feed everybody at a certain hour and they have to go into certain cafes – like places, which are government-owned restaurants, you see. And the soup plates come out as the first course and they come out on a conveyor belt.

And so this visitor is herded into one of these by the denizens and he has, of course, been checked in and automatically categorized and everything else. And the big conveyor belt starts to roll and out come the soup plates and everybody takes his plate of soup, you see, off of the conveyor belt – except our individualist from the twentieth century. And this individualist from the twentieth century doesn't take his soup plate off the conveyor belt for the good reason that he didn't like soup.

And of course, the conveyor belt keeps running and that plate of soup is on that conveyor belt. And it slides right on along the line to the end of the conveyor belt and spills off the end of the conveyor belt into the cogwheels and gears that are running the conveyor belt. Nothing like this has ever happened before. And we get from there a deterioration, a breakdown and a destruction of the entire society, which he drew out with the most beautiful logic, on one plate of soup! "He didn't like soup."

Well, you're going to think, when you hit a preclear's automatic machinery for the first time, sometimes, that you've hit the plate of soup. Because honest, you pull one pin on this superautomatic individual and other machinery doesn't jibe suddenly. And he'll have the feeling like his whole bank is going to cave in and everything is going to pull apart and the cotter keys are going to come out of all of the cogwheels and that's going to be the end and finish of him.

Now, you will hit this point in any case that you're bringing up from VI or VII. Why? Because he's still looking for the magic word, not for the machine. He's still waiting for you to utter "abracadabra" or "wow-wow" or suddenly display a vision in front of his eyes, which in itself, as a symbol, will immediately and instantaneously make his clearing even more automatic than before.

And all the time you're sitting there, you're trying to say to this fellow, "Hey, you make your own automaticities function under your control and direction." And he's just waiting for a new automaticity. So your purpose and the preclear's purpose are in two different directions: you want to make him less automatic and he wants it to be even more automatic. He's sure that he's got some kind of a system already set up in the bank, and maybe he has, where if a certain magic word is uttered, he will become immediately Clear. This is

not going to happen. In the first place, one word uttered will not clear anybody's bank, in spite of the posthypnotic suggestion test that "When I say the word 'yap-yap,' you will immediately remember everything that happened during the session."

Now, there's many a preclear around who is quite certain that an auditor is somebody who says "yap-yap," which is the magic word which makes him remember everything on the whole track. This is not the case and it won't occur. As long as you think it will occur, you'll be unwilling to study the modus operandi of processing because you'll still keep waiting for that magic word to pop up and it's never going to pop.

The point is that there are certain rules of the road on which his automaticities are set up. And your direction is to put him in better control of being able to place himself and things and objects in space and create space and time in which to put objects. And you're trying to increase his ability to do this and he's trying to get more automatic.

Very often a preclear will come to you and beg with you to be given drugs. He's sure all this can be done much better with him unconscious. This is less common, pardon me, much more common than you would think. He's very, ordinarily, much too shy to say so.

Well, when he fronts up to the idea of knocking out some automaticity and taking over some functions himself, he knocks into the idea that he's going to have to work. And an inability to work is the common denominator of everything below the level of V. It's not the level of V, V's will still work. But it's below that level.

The VI's work? No, no. Hm-mm. The handling of effort is highly antipathetic. So therefore, a symbol had better represent the effort We better eat a symbol called " Wheaties" or something in order to get enough energy rather than develop some. So there he rides at about VI, waiting for the magic word, waiting for anything, waiting for the auditor to work, waiting for something to work. He'll keep telling you, by the way, it isn't working. And the solution to the case is for him to get in there and work and then, having gone through the effort band, to get to a point where he can produce effort without himself pushing and shoving.

He has the instinctive idea that there is a goal someplace where he can say, "A castle will appear" and that very thing will happen. He has an instinctive knowledge that the production of effort depends upon a postulate. But he's using effort for his randomity, which puts him below the effort band.

Now, somehow or other, he's got to come up through the effort band and get back to a situation. And he does that, by the way, by learning how to handle particles all over again and by getting himself up to a point where he can make them (their coincidence) so exact that he has complete confidence in his ability to handle particles. And when he has this complete confidence, this complete certainty about particles, what do you know, he'll be able to make an instant postulate and everything will occur. Why will it occur? Because he's recovered his level of knowingness about particles. That's why it will occur. Which is to say, he's recovered his ability to make them coincide or not coincide exactly at will. And when he does this, why, he's in beautiful shape.

Now, you'll find many a fellow who is down at VI or slightly below who thinks this is going to be done by a symbol. He articulates, for instance, a postulate – stream of consciousness. He said, "There will now be some energy which will appear on the desk." He's using things – ideas cloaked in energy already – in order to produce further energy and this is not the rule of the road. This is in defiance of conservation of energy. Conservation of energy says that energy cannot produce more energy. That's all it says, by the way, really. Physicist doesn't know that yet, but we haven't had time to tell him. Anyway…

Law of conservation of energy does not say, however, that an individual cannot produce or add more energy or destroy energy. It doesn't say that specifically. What it really says is energy can't destroy energy. So if you're trying to make a symbol destroy symbols, you're trying to make energy destroy energy and you've run into the law of conservation of energy, which in itself is the basic law which perpetuates the universe.

Now, you step out of that onto the basis of direct application of (quote) "will" – not effort (will is different than effort; people get these two things completely mixed up), a direct application of will. Instead of you saying, "There will now some energy appear on the desk," you just look at the desk and make some energy appear on it. Your thought articulation is not articulated in terms of symbols. By this line, if you wished energy to appear – that doesn't mean you can't think. You can think, but people don't think verbally, I mean, people in good condition don't. And in form of energy, you would say the first thought would be a lightning bolt, see?

Do you say, "There will now be a lightning bolt" and sit back and wait for a lightning bolt? No, that's just the complete indirect method of not getting a lightning bolt. The way to get a lightning bolt – and by the way, this is so simple and sometimes an understanding of this is so abrupt that a fellow all of a sudden recovers his entire ability to do this – "It's just a lightning bolt. You know, I – it's – it's just – well…" You see, there will not now be a lightning bolt and he waits for some automatic machinery to put a lightning bolt out there. No, he just thinks "Lightning bolt."

Now, somebody has had an ability at one time or another to materialize some object. Let's say he could materialize cats. And you know, all he had to do was say "Cats." Then somebody comes along and says, "How do you do it?" which they mean, "Please explain to me what your symbolic magic words are which, when applied, make energy produce cats." Which is what they're trying to say, "How do you do it?" Because there isn't any modus operandi for doing it beyond saying… and there's a cat. You see?

This comes in fully, then, into simply intention. What you materialize is the intention. And if you can sufficiently materialize an intention, your confidence and the other things we call it are up there, why, you can materialize an intention. But if you want to wait for something else to materialize your intention, nah.

Now, there's many an auditor sitting around today waiting for something to happen, if he applies such and such techniques. Well, the funny part of it is, is it will happen if he applies such and such techniques, which is, actually, the wonder of it all in Scientology. It's fantastic that the technique's applied and it will produce a result. But it produces much faster if instead of sitting around waiting for the technique itself to produce a result and wanting and waiting to find out what happens, if he gets around over to the cause side of the ledger and produces what happens. Why, he'd just say it was going to happen.

Now, does he sit down and say, "Now, this person is going to be Clear by the end of the session"? No, his clear-cut intention does not have to be verbalized. He's just going to say, "Well, put this fellow in a higher tone."

The reason science has gotten into the state it's gotten into is because the scientist waits to find out what happens if he does something. You see why he would get around to an effect? He'd be an effect from there on out. And of course, he'd just become MESTier and MESTier and MESTier. No escape from it.

If he thinks that he has to produce a series of experiments in order to co-relate, then, their results, why, he of course is going to get over to a point where he's the effect of the experiment. So, he's having the MEST universe tell him what the score is all the time. Oh, and he gets in horrible state.

But if he were over on the other side of the ledger, he would simply – you know, intention – effect. And there's how life works best. Not only intention, effect, but willing to be the effect which was intended – no matter how bad it is.

So, we get beingness. We come back to beingness and we come back to intention.

If your intention is in a direction that you do not want to be or become, you jam the communication lines. And so at length, you jam them so much that they become condensed. And so you get a symbol and every symbol is a jammed communication line where somebody is waiting for the effect he is not willing to be. And he gets so automatic on "unwilling to be the effect" and "everything must resist all effects" and "he must resist all effects" that, at length, he cant do anything, because he's got everything sidetracked into the symbol.

And what's a symbol? A symbol is at least two communication terminals – at least two C-Es jammed together. They're jammed because of this: he won't be the thing, he feels he cannot become the thing or won't be the thing which he intends to materialize.

Now, is the fellow willing to be a piece of money? I mean, can he be a piece of money? Is he willing to be a piece of money and circulate around in people's hands? Well, if he's really willing to be a piece of money, then he can, of course, intend some money and be some. And then also have some.

Well, when beingness gets scarce, he feels he can't be here, you see, and sacrifice any of this beingness over to this lump of stuff called money. And so if he can't put any beingness over there, he isn't going to get any money. And so we get into the granting of beingness. If you're up against it for a technique to produce some kind of an effect upon a preclear, why, have the corners of the room start telling him that he can exist.

Well, try it right now. Have the upper corners of the room, one by one, say, "I am granting you beingness."

Have some more grant you some beingness.

Note: The recording ends abruptly.

[[Category:Lectures 3ACC]]