View source for Lack of Space - Persistence (2ACC 531201)

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

'''Date:''' 1 December 1953

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

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This is the December 1 morning lecture.

The problem of auditing is probably one of the simpler operations in which you could engage, and that's the actual fact of the matter. But it's probably one of the more puzzling operations that you have confronted.

When you take a watch apart, you know there's a case and it has parts and these parts come out here and come out there and so forth. And when you take a preclear apart and you yourself are incapable of looking at the preclear, it's somewhat like taking a watch apart blindfolded. And to a large extent I'm trying to teach you, really, how to take a watch apart blindfolded. This is a difficult thing to teach, but it has become simpler and simpler and simpler as time has gone on, because the deeper, wider, more basic, more fundamental data on the subject of Homo sap has come to light. I don't say Homo sap with any tone of disrespect, I just say it.

Now, Homo sap has several sciences. And amongst these sciences are psychology, psychiatry—yes, he calls psychiatry a science. He doesn't have any definition of what a science is. He doesn't go back to the dictionary nor examine the basic terms nor the semantics of his own language, and he's very rough and loose in his usages. Psychiatry he calls a science.

And there's one called medicine. He calls medicine a science. I don't know how in the name of the Lord himself you could ever call medicine a science since it's something that, like Topsy, "just growed."

I don't think anybody—anybody in the last umpteen thousand years has ever sat down and said, "Now, let's see, illness and Homo sapiens. Well, the basic fundamentals are …" and gone ahead and put together a science of medicine. Medicine is essentially, however, the practice of treating structure in order to refine function; and all of your medical doctors will agree on that.

Psychology is the effort to observe structure and function so as to … Well, they never gave it a—they never gave it a goal, you see, but it's to observe structure and function and collect data thereupon. The best and most able work on psychology, I think, was written by William James, and I don't think it's been improved upon. Everything after Freud was no improvement, believe me. Freud himself, by the way, made the mistake of going backwards. He hit his peaks, and then he started to apologize and explain why it didn't work.

Fortunately, I've been saved that embarrassment. But only, let me assure you, by great exercise of observation rather than digging into deeper significances.

Now, we look at these so-called sciences. They do not fall within the definition of the word science itself, and yet they are accepted by Homo sapiens as being a science—each one.

There's the science of medicine. Somebody one time, not too long ago—a few years ago, maybe four or five years ago; I don't know when, quite, because I've only seen the advertisements of it—put out a work called The Physics of Medicine. I think that's really grand and very amusing, as a matter of fact, you see—"the physics of medicine." They are putting forward the physics of this, and you would assume immediately that they were talking about the balances and fulcrums of muscles and bones, of the electronic structure of the body, the electronic or molecular phenomena and so forth. And I don't think they talked about that: I think they were talking about cascara and castor oil. But anyway …

Anyway, man is very easily fooled by the use of words. And he is so accustomed to being fooled by the use of words, that when a political organization wishes to alter the face of some political body, it simply redefines the words. It does not alter the word, it redefines it.

We have an example of that in a chap, a few years ago, who was the ruler of the United States. He altered the word freedom in its meaning. A most interesting alteration. Because sometimes you have to sit down for quite some time, sort of explain it to somebody, so he finally sees that the word freedom does not mean "freedom from." You see, freedom doesn't mean "freedom from." Freedom means freedom. Freedom is, at the very least, a very clearly defined word. It simply means "without restriction." So you don't have a "freedom from." The second you have a "freedom from," you've imposed a restriction on the word freedom.

As long as people are educated in grade school, high school, college, to adore this word, you then have a point on which you can hang a future political activity. Now you could have an activity which consisted of putting in jail every minority group in the entire country, which would fall well within a redefined freedom. See, now we're going to define freedom and it's going to be "freedom from minorities." See? Here we go! Now we haven't any—any freedom. The civil rights go by the boards and so forth.

The deterioration of any society is marked by the redefinition of its earliest ethics. And when one attempts to use a language to relay information, he falls into these various traps and redefinitions.

I have essentially used, in any defining which I have done of any of these techniques or phenomena, words in their dictionary definition—their clearest dictionary definition. That is to say, when I say freedom I don't mean "freedom from," I mean freedom. When I say restriction I mean something which is barriered, you see, to a greater extent than it was designed to be, which is what restriction means. When you say "restriction," it means something is—has more barriers around it than it's supposed to have. And similarly, with these processes, I've tried to explain them in the simplest possible way, so as to give you the widest latitude of application.

Now, on any of these definitions, one way or the other, you will find that they interpret very, very widely, but they are designed to interpret in their simplest meaning. And all the auditing and all the techniques which you have are best viewed with this modification: without additional significance. When we say "cause-effect," now we mean immediately "without additional significance."

And where you're—might be having a little bit of a difficulty, perhaps, in applying what we have, is the uneasy feeling educated into you by changing political times, by chicanery on the scientific front. They've made a great sacred cow out of this thing called science. It's wonderful. And if we ever had a long course, that would certainly be required reading—Science is a Sacred Cow—because this is just a gorgeous book.

Educated in a society which customarily redefines things for the sake of advertising, for the sake of political gain, for the sake of selling more pills across the counter and more time in the operating room; a society which is geared pretty well on more significance—you know, it's … If you're so educated to believe when you look there in that ad in the magazine and it says, "Free. Send today for your forty-page booklet without charge or obligation," you're sort of accustomed to say, "Oh, yeah?" Because, quite rightly, a certain cynicism has been born in you concerning any "free without additional obligation," any freedom which is going to be promised by a politician, and any science.

If anyone studied physics, for instance, thirty years ago, that staid old lady let him down—in not very many years. Now, true that fulcrums and balances and wheels and vectors and things like that still work as they always did—people have just been shooting to pieces some of the most cherished beliefs in physics.

And accustomed, then, to change, and educated even by myself to expect change, you have the feeling like this material may be reevaluated or redefined. You would actually have had to have studied it step by step all the way through, to find out how much today Book One is true.

Yeah, Book One is a statement of the word survival and its meanings and connotations in the mind, and a description of the barrier known as the engram and man's battle with pain and unconsciousness, and gives methods by which these still may be remedied. The only trouble is, is after a hundred or two, three, four hundred hours, you have validated the barrier of the engram to such a degree that without additional technologies you would find yourself a bit bogged down. Better off than before, perhaps, but bogged.

Now, it was based upon this single thing: I have never been other than able to look at a pc. Once in a while when it's getting late and toward the end of a session, I'll blow up on something or other and have occasionally—to the great destruction of somebody's psyche, but his immediate recovery from whatever he was suffering from specifically—say, "Damn it! Are you going to run the automobile which is sitting in front of your face or not?" Guy's sitting there with a head-on collision which is about to happen or something of the sort. And he's been fishing around and fooling around with this thing, and this is the one thing he won't look at, and that's why he doesn't have any visio.

Well now, that's taking a watch apart by looking at a watch. You don't even have to know how to do that today. But if, for instance, you have any tunable perception at all, you can look at somebody's body anchor points. You know where they're out, and about how long he has to mock something up in their place in order to get perception on them himself. Because you see, then, that his perception is coming up on it, and you see his own lookingness, you know, wandering off this way and wandering off this way, and you've mocked up a few, and all of a sudden you see his lookingness is in the vicinity. So you tell him to look at it and move it.

This becomes a very easy problem. But I'm not asking you to do it this easy way. It's a very—essentially a very easy problem. It is a problem in electronic structure, whereby we have in full play the repulsion mechanisms of two bits of energy—just like you have a magnet which is turned opposite to itself, you know, and it'll reject itself. And you have that electronic mechanism of too much attraction on the part of an anchor point for other anchor points. And you'll see silly things sitting on people, like their right side anchor points have drifted all the way over to the left side and are way out in front of them somewhere or something of this sort. You'll see this. And it's very easy for you, if you look, to see this.

But the slight difficulty comes in trying to teach you, you might say, "covert looking." If you're not looking directly, then there are many other methods of looking. And you shouldn't just chuck in the sponge because you don't have a direct view of the problem, because the problem is no longer so complicated that it requires a direct view. You don't have to take apart a very complicated mechanism. This mechanism is not complicated. In the first place, we don't have anything to do with psychology. In the second place, we're not trying to do anything about medicine. In the third place, you don't need any big knowledge of physics to see how anchor points behave or don't behave. And those subjects are all classified under: "Let's find the deeper significance of."

And you're not trying to find a deeper significance. You're just trying to line up somebody's space so he can be in some space, and there's no deeper significance to it than that.

If you find him in flows—it's very easy to know when a fellow is in flows. If you ask him, he'll tell you. You say, "Do you have any slight feeling like a hurricane going across just back of your eyes or anything like that through your body?"

The fellow will look it over for a little while and he says, "Well, there's—there's a great stillness just back of my eyes. It's sort of the calm before the storm or something of the sort."

You could discuss it or you can very readily isolate the fact that he has an incipient flow there. You say, "Well, did you ever get sudden flows there?"

"No. Sometimes I have big pains there." You've got an area of action.

What do you do about the area of action? Well, you can do lots of things about it. But the first thing that's wrong with it is, is something's wrong with his space. It's not staying in balance. That's something wrong with his space. And this is the first thing you can say about a pc: there's something wrong with his space.

And the next thing you could say about him is that his barriers are much too pronounced, and in some cases—oh, so rarely—they don't exist. His barriers are too pronounced or they don't exist. There's something wrong on the barrier problem, which again is just a problem of anchor points.

And you can say about him, too, that he can be better.

And you could also say about him that he cannot adequately create, cause to persist or destroy. And you can just say these about him, and you've said just about everything you have to say about him, but you can say that about every preclear that you run into.

Well, let's give an example of what I mean here. We have somebody who is what we call a tough case. And we tell him to put some … Well, let's just go at it because this is "Tough Case Q." Now, we could sit around for a long time and wonder what the significance of this tough case is. But there isn't any reason why we should. He doesn't have any significance, poor fellow. I'd love to tell you that he is a baffling problem and that he has successfully hidden from us all these various and nefarious crimes that he has committed and so forth. But he hasn't.

As soon as we approach the problem on the basis that he himself is a life energy unit and that this unit will function best in its own space and worst in the (there is a word that fits in there and there is no adequate word) you might say, "warped" or "tortured" space—you know, misplaced space. There's a phrase for it. When you get the anchor points of a piece of space out of line too far, you get yourself a different kind of space; you get stressed space. So if he doesn't get out easily, well, he's a problem that is an energy unit—an energy production, not an energy deposit unit—but he's an energy production unit which is in the middle of distorted space.

And your problem is to get him out to where he can have some space that isn't distorted. And the body's space he's in is distorted space. And you want to get him into an area where he doesn't have distorted space. And that is done either by just making the body's space disappear entirely or by changing it around so that it's not distorted space, or simply by telling the fellow to be three or twenty feet back of his head or something of the sort, and make some space. Now, if you do this on that basis, why, you're all right.

And as soon as we wander off from that and begin to worry about "What is the significance of the fact that this case is allergic to oysters?"—it just doesn't have any significance at all. There is no significance to that.

It was the plainest thing that you could possibly observe, which is to say, space. Now that's the plainest thing you could observe, and the answer lies in there. Now we talk about his knowingness, so forth—that'll take care of itself. See, his knowingness pretty well takes care of itself. You start drilling him around on the subject of space, and he finally finds out he can take it or leave it alone and he gets real happy about it and he gets real smart and his communication lags come up.

But in trying to give you a solution which is reducible to easy practice, I possibly have caused you to suspect me when I tell you that it's not a rough problem. Now, you just keep doing this problem in several ways and all of a sudden it will come home to you as a certainty that we are handling just pieces of space and we're handling anchor points and we're handling an energy production unit.

Now we say, "What is wrong with the preclear?" That's our favorite statement. Well, let's find instead what's right with him. All right. Now, what's right with this preclear? Well, we can find it out from this basis: he can handle something. If we go on looking at every preclear as somebody that has something wrong with him, then we're liable to go in for the things he can't handle, whereas we want to handle the things he can handle.

And we had an example here, a little short demonstration after class yesterday, of somebody who had been getting things into the wall, but getting the idea of them into the wall. That's fine. That's fine. But that's the one thing that doesn't happen to need any exercising; the idea is something that doesn't need any exercising.

Now, if you get the wall to think in terms of symbols, that's something else. That's quite another technique. Have the wall say, "I hate you," you see, that's a bunch of symbols. Well, that's an idea into the wall, true, but it's an idea modified by symbols. And all ideas, when they're expressed in symbols, modify. There is no idea stated clearly the moment that it is symbolized. So symbols always drag something down.

Now, in essence, then, we have something right with him. We can ask him what can he put in the wall. Is there any feeling or is there any effort, anything like that, he can put in the wall? And he finds out, after a while, there is something. Quite often, if he's very blackly occluded and so forth, he has a problem there which he himself, by the way, can ordinarily handle. He can put this black stuff on the other side of the wall, and he can put additional rings or spheres of it outside the last spheres of it he had and look through what he has to the new ones. And this, by the way, is quite effective: it's looking through barriers.

In other words, there's always something he can do. He can always look through a barrier or find a barrier or put a barrier someplace else. And an emotion is as much a barrier as anything else. All right.

As we examine any preclear, we find a lot of abilities. The fact that he is alive tells you that he has an ability.

Now, he's an energy production unit, which means he's a causative unit. He will be as well as he is causative and he will be as bad off as he is an effect—up to the point of 20.0 on the Tone Scale, after which he will be as bad off as he is causative. The reason for this is that he loses interest in anything. But theoretically he can go right on up to the top and come out the top and still get along without any interest in anything, but that's theoretical, and we don't find preclears doing that.

Now, the only liability that we run into is exteriorizing somebody, and then the next time we ask him to get out of his head, he doesn't go. He seems to have lost some of the ability because of the vast labors in which we engaged in exteriorizing him. This happens every once in a while. Well, that shouldn't be too peculiar to you. What do you suppose might have happened there? Well, to understand this a little better, we'd better go into the structure of the thetan.

That might strike you as very peculiar that a thetan, an energy production unit, can have a structure. But how do you suppose some of these thetans are holding on to bodies? They're matching the space points of the body. You see that?

You know, every once in a while, somebody has some terrific somatic or there's a big pressure on his brow or on his chin, some terrific pressure somewhere or another and you say, "All right. Now take your fingers and hold it within the sphere of that pressure and feel it pressing against your fingers." Oh-oh, he can't! The second you do this experiment, a great deal will be revealed to you.

The way the thetan contacts the body is evidently on a basis of "matched space." And the thetan can influence the anchor points of the body and the anchor points of the body can influence the flesh and blood and bones. And we have, then, a contact which is capable of controlling the body.

Learning how to run a body, essentially, would be learning how to manipulate its anchor points, not how to move its arms. You'd have the body's anchor points moving the body's arms—an electronic relay system going forward, handling the body.

Now, the thetan is of such wavelength that he can handle anchor points which match the anchor points of the body. Or, he can just directly handle the body's anchor points. And he puts in energy deposits and other things to leave in electronic deposits, to do what? To influence the nose? No, to influence the anchor points of the nose. Some fellow who can wiggle his nose is wiggling the anchor points of the nose so as to cause the anchor points of the nose to wiggle the nose—relay system.

Now, you want to know why somebody can't get out of his head when his anchor points are too bad off. Well, it's because the anchor points are—contain live juice. And he is being influenced by the live juice (the electricity, if you please) in this electronic structure. When the body's dead, he can shove off with great ease. The GE can go one way, and he can go the other way. This is with great ease because the anchor point—space-anchor point system goes dead. So there's no longer an electrical field for him to influence. And so he worries, because he can't move a dead body. Can't move a dead body unless you were to reinstall and rebuild an entire anchor point system in that body. Do you see how that would be?

Well, you haven't been enterprising ponies as thetans. You haven't been sufficiently enterprising ponies to know how you handle these bodies. Don't think you do, because if you did, we would have much better acrobats. Believe me, bodies would suddenly flip over the cross—the whole top of the big top. I mean, they'd go all the way across the top of the big top, if you really knew what you were doing with anchor points.

Well, I never talked about this much before, but it's become terribly important in exteriorization, because there isn't any real covert way of handling and straightening up the anchor points of a body. No real good covert way of doing it.

Now, anything done by Creative Processing is covert processing. You know, to pick up an ashtray and move it is much better than to build a Rube Goldbergian piece of automaticity and machinery which will move the ashtray. So move things directly when you can. And you can educate somebody, however, into moving an ashtray by having him mock up ashtrays and move them. And when he can mock up enough ashtrays and move them, he can eventually move a real ashtray. But he'll find out he'll have to do that by putting in anchor points which the ashtray can agree with at one end, and he can influence from the other end. So he needs a gradient scale relay system in order to handle an ashtray.

Now that's just theory—happens to work out, but the theory is that the thetan is not sufficiently in contact with the MEST universe to be stopped by it. And he wants to be stopped by it so that he can handle it. So he uses a gradient scale relay system on it.

In other words, it's a question of wavelengths. What is the wavelength of an electron? Well, believe me, that's real gross. What's the wavelength of light? That's real gross too. It's much easier for a thetan to use radar. Much easier for him to put a light there and look at it than it is to go on agreeing with MEST. Now, this should explain to you quite a bit about a thetan's perception.

Also it should explain to you these pressures and flows on the body. These pressures and flows that he is feeling come about because he mismatches up some anchor points and gets them tangled, and gets his communication system with the body all fouled up because of accidents or something of the sort, and then you suddenly ask him to let go of all this and leave! Well, he's scared to! He will, if he figures the body is bad enough off.

Also, you will find many a thetan able to exteriorize when the body is almost dead. That's real peculiar, isn't it? If you get a body that's real sick—this fellow is real sick—if you just ask him to be up in the corner of the room, boy, he goes like a breeze. He feels very sad about it, and he feels quite full of grief about it and so forth, but he'll be there. Why? The body doesn't have sufficient potential to warp the space so that he stays in the warped space.

Now, if he matched the body's space one time or another, you see, and then the body's space is warped because of misplaced anchor points, the two spaces no longer match.

If you ever saw a picture of an electron or a molecule—have you ever seen one of these pictures of a molecule with all these fancy little balls around here and there? Well, if you just put up one of those and said, "That's the body," now you put up a second one and said, "That's the thetan," and you move these one over the other, and then you moved in some bones and so-called atoms and molecules and other things in amongst these things, why, you'd have a good picture of what the body is and what the thetan's doing. Actually he doesn't need any anchor points to do that, but he very often erects the most complex anchor points you ever wanted to see in your life.

So he tries to move out of the body; and here's your problem then: your spaces don't match. Well now, you have to run space. And there's a bracket of space that can be run, there's holding on to the two back anchor points of the room—there's all sorts of methods by which this can be done.

Now, in other places and other climes and other planets and other bodies, this problem has been very, very simple. They simply drug somebody until he's almost dead and then they tell him to shove off for Ektar or something.

It's a wonder to me that more people haven't died under narcosynthesis—more bodies haven't died. Because it would have been so easy for a psychiatrist to have said, "Be three feet back of your head," while the body was under a heavy duress of narcosynthesis—or "Go to hell," or some other psychiatric term—and then find the body suddenly no longer inhabited or no longer under control or something, when it regained consciousness. This is something that nobody should ever play with—narcosynthesis—because the second that you give somebody narcosynthesis, you're liable to shoot him up between-lives area. You give him a bunch of drugs or something and he's liable to go. He's liable to leave right now.

Well, they don't know what they're monkeying with. As a matter of fact, the biggest injunction on the track has been, from the beginning of time, is "Don't fool around with the mind!" Well, fortunately, we're not now fooling around with the mind, we're working exclusively with the human spirit, and everybody's tried to fool with that, so that's fashionable!

Now, we've discovered the system by which the spirit monitors and handles the body. It wasn't very hard to discover, but it poses a bit of a problem sometimes to patch up.

Now, let's go off onto a more practical aspect of this now. When you have somebody who can't perceive, you can know this about him immediately—know this about him: There's something he doesn't want to see. And if he can only get effort, there is something he must resist but madly. What is it? Well, it's generally that thing from which he most suffers. So you just ask him what's been bothering him and he tells you after a while, "Women." Women—that's what's been bothering him; or men—that's what's been bothering her.

Well, you can't put too much stock in that because it's too general a statement. Everybody's bothered this way, one way or the other. But we can do this: We can take the effort to resist women, or the effort to resist men, and put it in the bulkhead and put it in the floor and put it in the baseball in the sporting goods store next door, until it is finally reduced. Or we can put "the effort to resist disease" into such a fashion. You see that? Nothing much to it until we play out the key thing he's worried about.

Now, this is sort of a hit-or-miss proposition. You could get this on an E-Meter. But it's an opening wedge to a case when all else will fail you. It's "What's this character resisting?" And just hit it by dynamics. Not "What can't he create and destroy?"—that's a broader statement than you need. It's just "What's he scared of? What's he resisting?"

And we go down the line—we're afraid somebody will die, or we're—that's too general. He's afraid God will kill him. He's afraid somebody will hate him. Well, each time one of these showed up, his case would do a bit of a jump if you simply put it up into the wall and so forth—these fears, one kind or another—until he could handle them. But normally quite specific, and very often just one thing.

A girl I ran one time, she was afraid she'd be hit. Not by anything, she was just afraid she'd be hit. And so we put fear of being hit in the walls, and the whole space structure of the room just fell down—and to her MEST eyes and everything else. And we got it up again, and we put it elsewhere, and other structures started collapsing. And we had the darnedest time there for about fifteen or twenty minutes, trying to get some wall someplace to stand up long enough to have put in it "fear of being hit," because all MEST was dodging and ducking—it was leaving. That's just because we were putting her emotion in that direction. Of course, she was leaving in all—from all quarters of space. So she was driven into a no-space condition which was quite interesting, and which had thrown the body anchor points badly out of [into] distortion.

So it isn't just the body that sins on being—having distorted space. The thetan, having matched this structure, very often goes into the opposite—you know, he distorts body space.

Well, there's one thing that he's afraid of. There's one thing more than others, which if you relieve sometimes, you will get him unstuck off of the effort in which he finds himself. That's an E-Meter trick. That's a covert method of looking.

Now the Assumption is normally keyed in on any case. You can just count on that. It was the Assumption, by the way, that ruined Dianetics. It was the fact that birth, every now and then, wouldn't run. And the fact that birth, every now and then, had a strange factor show up in it—zoom! What was this weird factor that kept showing up in people's births? Well, it was the Assumption. One had to assume the unreasonable fact that every baby was hit by the doctor with a piece of black energy or that the baby was being attacked by a demon, or that this was when the preclear took over. And, of course, the second we got into that one, that took us right into Theta Clearing and goodbye Dianetics. Because that frame of reference and thought and orderly process of course was in fair agreement with the society. It's quite workable within the frame of reference of the society.

Well, we had to take off and process something else from there on. We had to process that thing which most closely approximated the analytical mind and we had to stop validating that thing called the reactive mind simply because the key engram on almost every case—birth—sooner or later was liable to hang up with the Assumption.

So you'll find that sort of around on every case. And this has a tendency to make preclears think they're backwards on their body and sometimes you'll find one flipping into the Assumption body. That is to say, the body in front of his body or something of the sort, and back into his own head and into the Assumption body and into other people's heads. And he's not quite sure what he's transferred into, but he knows it's complicated and he knows he's confused about it.

Well, he doesn't have to have any Assumption body. There doesn't have to be any such effort around. There doesn't have to be any specific engram run to account for this. All you have to do is rehabilitate the ability of the thetan to exteriorize and make space. You get his perception up, you make space for him by getting him to duplicate things which are pieces of space, such as a room—pieces of space such as a room. Duplicate it and make it disappear and duplicate it and make it disappear.

Now, every time you find him fighting a barrier badly, is just about time when you became very leery of falling into the trap, what is the significance of that barrier? I'll tell you the significance of the barrier in a very short sentence: It's a barrier. The meaning which is in it, of course, is that it is something that resist—set there to resist all effects, as far as the meaning is concerned. That's why it continues to be a barrier.

Now, it is resisting something but we don't really care what—if we can get our preclear to work in any other fashion. And only as a last resort would we find what it was resisting. If it just wouldn't go away, if it just kept recurring and so forth—this'd mean our pc was pretty badly off, by the way—we'd have to eventually turn around on the thing and solve it as a barrier.

But there are easier ways to solve barriers than to tackle them as a head-on collision. That's really the wrong way to solve barriers. I don't say, "Never solve a barrier by looking for what it's a barrier against." The reason I don't say that is because every once in a while I'll blow a case up by finding out what it's a barrier against. See, I just blow the case to pieces and bang! I will get whatever it's a barrier against—the feeling it's a barrier against, or whatever it is—I'll just put that in the walls until the feeling disappears, it modifies, he can create it and destroy it at will. Do you see that?

This is a sort of a last-ditch proposition. This is a guy who can't see his anchor points. Well, he's got such a perception barrier in some direction or another that he won't look at anything. And in order to get him to look at something, why, we find out what he specifically won't look at and we run it. But anybody who can see the anchor points of the body or get them into adjustment in any fashion whatsoever, or anybody who can be coaxed to exteriorize—even with effort—and, standing outside of his body's space, duplicate things until he sees the space will stand up right, wouldn't be run into this "What is the significance of this barrier?"

But let's take that borderline case. He's not borderline on sanity, you understand—it's got darn little to do with it. He's just borderline on this one thing: He can't see any anchor points. He is unable to vision any anchor points or adjust them, and yet he can't get out of his head. You mock up anchor points for him, you polish them up, you go through these various ramifications and he still can't find any anchor points and so forth. Well, let's find out what he's resisting, and then let's put that as a fear or a worry into the walls, the doors, pieces of MEST and particularly into pieces of space, and put obedience and disobedience into pieces of space and so forth.

Now, there's one of that category that he can get. And you run what he can get, and then all of a sudden when he can't get it, it's because something else has shown up that's blocking him, so you put that in. Like yesterday, there, we got a jumble of emotion we could put into the various walls and so forth and all of a sudden it went blank—he couldn't put that into walls anymore. Well, it was because a lot of heat had shown up. So we put heat into walls until we could get the jumble of emotion again. This something had shown up suddenly which was a new barrier.

Well, we have our work pretty well cut out and the watch pretty well in pieces, if this fellow can, by mocking up anchor points for a while, finally see the anchor points in his body and adjust them. Because you'll get an exteriorization.

And you'll get an exteriorization, however—usually, if you have any trouble with it at all—on this basis: He doesn't want to get out of his body, it makes him nervous. So you have to do a little End of Cycle and a little coaxing and "what emotion turns on when he starts to get out," and the emotion of franticness. Okay, we'll put franticness in the bulkheads and we'll fool around with it until we null this stuff down, until he does move out. And you'll find out he'll move out quite ably. We just find out what's preventing him—according to him—from moving out, and we handle it without validating too much. And if we validated them—these things as barriers too much, then we just get six ways to nothing for a while, until we've knocked every barrier phobia down and then we just go back at it again. And we'll have somebody out.

And on this character who can't see any anchor points—see, we ask him to adjust his anchor points, he finally adjusts his anchor points and then he won't step out of his head because there's a terrific emotional shock connected with it, see? And we just put the shock in the walls, and—you'll get him backed out, in other words, by handling things into walls and so on. All right.

What about the fellow—he looks around and he can't see any anchor points? You ask him to mock up some and he still can't see any. You ask him to mock up some more and he finally sees his anchor points okay. But if he doesn't, what do you do about this guy? Well, there's something specific he won't look at and he's mighty scared about it. And so you put that—any feeling he can get connected with that, whether of effort or otherwise—and you put that in the walls and so on, until you discharge it.

One case I ran had a terrific fear of syphilis. Interesting. Syphilaphobia showing up. So we just put this—everything worrying about syphilis. See, emphasizing this thing about worry, because it's essentially a worry machine that's preventing this. And we just kept putting this into the walls and the floor and garbage cans and up on the roof and that sort of thing, until he had practically everything in the world scared it was going to get syphilis. And after that, why, he didn't give a damn whether he had it or not! Which he didn't have, by the way, but he certainly had read a lot of books. Now, the case exteriorized.

It's where a person is afraid to look, rather than what a person is afraid of. Now, "what is he afraid to look at?" is what cuts down his perception. It isn't just a blunt shot of: "Well, everybody deteriorates evenly and slowly, and finally goes all to pieces." This is not the case.

Well, in processing, I recommend to you very strongly, very definitely, the idea of looking at the simplest reasons why somebody isn't doing something. The simplest reason in this universe: He's resisting it, or the space is all haywire. Those are the simplest reasons. He's got an idea there that it's—he can't front up to it or his space is all wrong, which is about the same thing. But you take the simplest reasons that you can think of. If you can think of a simpler reason, it'll be the better reason.

Now, the actual reason is—"Why can't this preclear get out of his head?" is because he's in his head. That's idiotically simple. But it doesn't happen to lead to much further action unless you think it out for a while. And let's see if we could make that: because he's in his head, all right; he's in his head. Well, you could say, "Why is he in his head?" Well, you could also say, "He is in his head because he's not out of his head."

Well, this would go knocking back and forth till some time unless you knew some of the finer points of such a thing as space. You'd say, "All right then, there's something tenable about the space inside his head, which doesn't exist in the space outside his head. So let's put it in the space outside his head and then that space will become tenable too." See, you could do that.

Now, I've exteriorized somebody one time, who couldn't see, couldn't feel, couldn't get ahold of any anchor points, was completely fogged-up and was desperately afraid of everything but couldn't get anything into a wall. I mean this case was real bad off, plus being pretty well out of communication. And I got this guy out by making him lean back against an easy chair with a sharp, very sharp, tie clasp underneath the back of his neck—between the back of his neck and the back of the chair. It was a—so that as his head leaned back against the back of this easy chair, this thing gouged him. We had a point of unmistakable reality, and we used it.

And we worked until he got it in front of him, which of course made him understand utterly that he was out. And we did this by getting, each time, "Was he in his feet?" and so on. And once in a while, to help him out on the thing, I'd step on one of his toes and to get enough pressure onto his toe there, so that he could locate a pressure point there. So we had a pressure point at the back of the neck and a pressure point in one toe. And he exteriorized on these things. Yet he couldn't feel his shoulders or anything else. Yet he exteriorized. And although he was flopping in and out every once in a while, we got a—had him exteriorized long enough till he could do enough Spacation outside the body to turn on his perception and get the idea that space wasn't going to collapse on him just because he was outside the body. You see, the body was holding up all of his space for him—that's why he couldn't get out of his head. All right.

So we just got the space straightened out while he was outside under this rather, shall we say, duressful situation. He didn't give a doggone that something was gouging him in the back of the neck. I mean, this was the least of his worries—it was a good orienting point. You could every once in a while see him pull his head back against it harder so that he would have a better contact point. But it was a good contact point, good strong impact effort in it, and he exteriorized and was quite comfortable. But he, of course, had no space.

He, by the way, exteriorized in a—what you call a Fac One suit. Yeah, it was a black suit. And he was completely demarked as a body. We had to shed this thing and exteriorize him out of that eventually, but it was very easy to do.

Well, you see, what you want to do is give some guy an idea of location—anchor points, location, space. When these things are off, when he doesn't have adequate location, why, he can't go anyplace because he isn't anyplace.

You see, it goes like this: First the space around one, as a thetan, has collapsing tendencies. It just doesn't seem to stay put. So he uses the body, and the space of the body is being held apart by the body anchor points. You see, that's real simple. So he occupies that space because that's stable space. Now, when that starts to go by the boards, he, of course, doesn't have any space. There isn't any additional space for him to go into. After that, anything can happen to him.

That's why people flip back and forth between between-lives areas with such avidity: somebody's going to hold their space apart for them. Well, they can reappear in a body in pawn because its space is being held apart. But once the body in pawn is gone, they feel real lost. You understand this a little bit better?

Well, anytime you start validating barriers, even the barriers of anchor points … See, he thinks he's got to—the main trouble with him is he thinks he's got to have anchor points in order to have space. A fellow can know he has space and know he has anchor points without having any anchor points. You see how a fellow could do that? He'd just know he had space. He'd just know. Well, that's on a knowing basis. Well, that's up pretty high.

So he's validated anchor points and he's too anxious about anchor points, and after that, why, he starts having a lot of trouble about space. It's a dependency. He comes from knowingness down then into collapsing space.

Holding the two back corners of the room for a long time will help such a case. He'll finally get the idea that that stuff isn't going to go to pieces on him. That the anchor points of the MEST universe are reliable, they will stay there, he can exit into them. Now, this makes him happy.

You can actually run a case downhill by running too many subjective techniques on the case which do not remedy the case's space. If you start running too many techniques to alter and vary the thought or the concept of the preclear, you'll run the case downhill. What you should do is validate knowingness and invalidate barriers. And the way you do this, however, is to show him he can't have things which he has already thought he couldn't have. Well, you've got to get him up through the idea of space before you get him into knowingness. There's no shortcut. He has to depend on space.

So if you can't adjust somebody's space by adjusting the anchor points in the body, you can still put up a couple of somatics or something for him to exteriorize on. You can. I mean just that. There's a process known as "tin-cupping" a guy out. He finds four pressure points in the body and then four points in the body that doesn't have—don't have pressure points. And he just keeps finding these in rotation. Then he finds four points in the room where he doesn't have pressure points and then four points in the room where he can get some pressure. And he will exteriorize. There's no doubt about that. He'll be blind as a bat, but he'll be out. That doesn't make him blind, just running these pressure points.

There's lots of ways of finding your way around, and those are all based on condensed looking, when they get out of the realm of knowing. First you know where you are and then you start condensing knowingness and—I guess condensed knowingness is lookingness, then. Ha-ha! Except that gives knowingness a quantity, which it doesn't have. All right.

You should understand that you can play around with a case for an awful long time if your direct and immediate goal on the case is not a rehabilitation of the case's space—see, if you just don't directly rehabilitate this. And the first step of that is exteriorization. So you just ought to fool around with a case until you get him out of his head, that's all there is to that. Either by getting him to mock up anchor points—doing Self Analysis, by the way, is just mocking up anchor points. And you're either getting him to mock up anchor points, or getting him to put black spheres around so that he gets steadily enlarging black space or—anything that'll give him some more space, anything that'll stiffen up space, anything that'll get him out of his head. You get him exteriorized, you got him out—all right, now work him when he's exteriorized.

You work him when he's exteriorized in the direction of giving him more space, that's all. Let's give him better space and make space more stable while he's exteriorized, and he will not then be dependent for perception and so forth upon the body. You understand that?

So that's the direction and the goal of your processing. And any less goal than that is—it's a brutal thing for me to say, but it's practically a waste of time.

Okay.

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