View source for Opening Lecture - Emotional Tone Scale (2ACC 531117)

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

'''Date:''' 17 November 1953

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

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And this is November the 17th, first morning lecture, Second Unit.

We have this morning several things to do. One of them is to divide the black sheep from the white sheep. And another one is to get some sort of an idea on how we start co-auditing and so on; but, if anything, more important than this: what we are going to use for a technique. That has some bearing on the situation. So I want to see this Second Unit get into good shape in a hurry and dispense with the testing.

Now, with—the first group was processed and trained on the basis of "We're going to get into the experimental-technique line"—the first. And "I'm going to give you subjective reality on the techniques," I said to the First Unit going through, and carried forward that program. I overestimated, I overestimated. One, underestimated the techniques and overestimated—if any First Unit people here, please plug your ears—the auditing skill of those present. Because cases in the first couple of weeks just didn't move. Didn't move at all.

So we're going to start right off—right off here with this Second Unit, and we're going to put the throttle into the instrument panel, and going to hand out the (quote) "hot dope" right away quick, and expect you to apply what I give you to apply, specifically, and nothing else, and get these cases, zing!—good shape, and get that out of the road very early in the Second Unit's history. And that will leave us some time, which we didn't have with the First Unit, to process some outside preclears who react remarkably like human beings and not like Scientologists.

Now, just following that up, I'm going to give you right now a summary of what is important in technique, and the "last resort" sort of a technique, Step IV: waste, save, accept under duress—that's enforce, of course—desire, and curious about, in brackets. One takes each one of those things in brackets.

And now let me just make one little side remark on that step about brackets, is for God's sakes don't run half a bracket, because you hang cases up. You run part of a bracket and go to the next item on the list; and you run part of a bracket, the next item on the list; part of a bracket, and the next thing you know your preclear is—he's seven light-years out in the stratosphere and you don't quite know what happened to him. Well, what happened to him was, is you didn't run a full bracket.

A bracket takes care of another factor: it takes care of the factor of agreement. And that is one of the most important factors in auditing. You run out the agreement on a case. If you could just run the agreement out of a case, the guy'd blow Clear. And that's a theoretical technique. I was doing that on the Second Unit yesterday. All right.

The other thing is, is you run—that's a basic technique; that isn't the best technique that we have, but that is a basic technique. And it is worked in this fashion: You just simply start—you got preclear, all right. You start at the top of the list, if you're just going to work SOP 8 without assessment and so forth (which can be, by the way, almost fatal on a very bad-off preclear), but if you're just going to dispense with assessment and E-Meters and everything, all you're going to have to do is just start at the beginning: Step I, doesn't react—couple of minutes on it, a minute on it; Step II, no reaction; Step III, can't; and here we go.

Now, the test on Step III is not given in that text. The test on it is: can he hold a ball motionless before him in mock-up form that neither walks in nor walks out—if he can do that.

And the test on Step IV, oddly enough, is the same old test there was, which is: does he get easily a mock-up of the childhood home? They'll—normally do. There are many other ways to handle a childhood home, but you just see if he … Then you don't do anything else about it. You go ahead and run the rest of it. You figure out this guy is all fouled up on the track anyway.

And you do Step V just as it's given, VI, VII—in that order.

Now, let's say, that at Step I or Step IV or Step VI or something of the sort, you popped the guy out of his head. See? Let's just say you did that. What would you do now? Well, please, please don't ever come up with the wrong answer on this. Because what you do now is a very simple thing: You start at Step I on the exteriorized thetan.

Now, there are trickier ways to go about this, but this is the safest way. You just start with Step I on the person exteriorized. And you go Step I, and then you do Step II and then you do Step III and then you do IV and V and VI and VII.

Well, what do you know? Why do you do these things reverse on the thetan? Oddly enough, the easiest thing to do for an individual in a body is the hardest thing for a thetan to do. Why? The body is in complete agreement with these barriers called the MEST universe. The body's in complete agreement with it, and so it very easily finds "What room?" The guy pats around for a while—"Yeah. Hey!"

Well, you got a thetan exteriorized—boy, he's got to be in remarkable condition, just remarkable condition, to be able to feel around and say, "What do you know—MEST. Tff!" No, he doesn't. He says, "Nyaah. Oh, no, no. Huh, not today; tomorrow, when we're a little stronger." That's the fact of the case.

Now, there's many people who have been exteriorized, and who consider themselves in good condition, and who are in remarkably good condition—they know it. This is—be no shock to them. They know that they're looking—they're taking a facsimile, ping! and then looking at the facsimile. And that is the favorite way of a thetan to avoid contact with a barrier.

First place, he isn't sure the barrier is there. In the second place, you shouldn't even try to convince him it's there, for—because in the third place it's not there.

You see, what the thetan feels is the body feeling the wall. See? He—this is a different thing, rather than there being a "feel" to the wall. See, this is different. There is no "feel" to this wall. If the wall were there, without any second wall, and no other contact point, there'd be no wall. See, it takes a dichotomy. In order to be convinced of a barrier, you have to have something that will be convinced that it will stop when it runs into the barrier. That's the essence of all of this limitation, barrier stuff. So there is SOP 8.

Now, SOP 8-C is tremendously refined over this. But, believe me, SOP 8 works. It has limitations—it very definitely does. It is defined as the safest technique, broadly, in people's hands who are not specifically trained, that has been devised out of the material which we now have. It's the safest technique. That is to say, it won't get people in trouble—too much. It'll still get them in trouble once in a while, if an auditor really puts his mind to it.

But now, SOP 8-C is a more delicate sort of a tool. By misusing one step on SOP 8-C, which I did on purpose one day—I just did it on purpose. I had a case in a remarkably good condition, you see, and I practically spun him, see, and then unspun him. It's awful easy.

You start dealing with the dynamite which we can deal with now, and you can blow preclears up pretty easy. For instance, if you—all you've got to do is to start to handle the Assumption on somebody who has it somewhat in restimulation (and you handle it on some of these techniques, some of the expansions of SOP 8)—you just handle the Assumption and then forget about it. Oh, no, no. He'll be hot and cold, and have fever and chills, and think he's in the middle of Fac One and Easter and Christmas. And yet what did you do with the technique? It is very, very remarkable. You just—a process which is (well, we might as well give it a name and designate it, but that is—it doesn't need a name), it's "Being Space Processing." You just have him be the space in front of his face and be the space of his body, and the space back of his body, and the space in front of his face, and the space of his body; and now be the space in front of his face from the right side, be in the space in front of his face from the left side—uhhhhhhhhh, this gets real wicked.

See, if he's got an old Fac One body, you might say, he's—if he has—what they very often run into: I've had a person get out of five bodies. See, they get out of their head, and then they get out of the body they got out of their head with, and then they get out of this body, and they get out of that body and so on. I had a fellow do this three times one day in an Exteriorization by Scenery. He got out of his MEST body, and then he got out of the body he got out of the MEST body in, and then he got out of that body.

What was he doing? Well, he was just so sold on bodies, that he had three of them. Well, I've had them with as many as five of them. You see, you've got these layers and layers and layers. And this accounts … A fellow can actually step out of his body, and very often does, in a complete rig-up. I mean, boy, you'd think Buck Rogers or something. A fellow will look around and say, "I'd better not be out."

"Why not?"

"Oh, I'm just an invader from space; I'm no good!" Bang! In he goes. I mean, he's really convinced, see. He's convinced on a negative line.

Well, you'll run into all kinds of phenomena like this. You don't have to worry about that phenomena. That isn't worrisome, it's just stuff you run into. There's a motto which you could have as an auditor which is: Be surprised at nothing.

That's an old family coat of arms that I saw down in Charleston, South Carolina. And this enormous rook, who is about eight times as big as the castle, is sitting on this little tiny turret, which is the castle, and the scroll on it says, "Be surprised at nothing." That's very good for an auditor.

And as far as discovering new phenomena is concerned, I'm afraid it's getting dull for me. For about two years now, we've been over this ground pretty thoroughly. When we got through with What to Audit phenomena—overt act-motivator sequence, all of this—once that ground was gone over, why, the stuff that shows up after that is just fabulous. But the second you evaluate it against whole track Theta Clearing, it becomes quite natural.

And these are the principles against which you evaluate phenomena. One: Knowingness exists above space. There is a condition of knowingness where a person really knows. He actually knows without looking, and so on. This is very easily mistaken by people who have been in mysticism, in terms of telepathy and other things. It is not like telepathy, it is just a high, crystal-clear certainty. That's all. He knows it without looking.

And then we get into the first echelons of perception. Now, the second we get into perception, we get into space. The definition of space is viewpoint of dimension. And that is easily our most important definition. What is space? Viewpoint of dimension. Dimension is made by anchor points. You have four anchor points and you have a piece of space. You arrange them as a tetrahedron, and you have a piece of space. Now, that—easily the most important viewpoint there is, as far as we're concerned, in terms of definition. The most important viewpoint definition: space.

And here knowingness, knowingness, comes into the first of the phenomena which (I almost said degenerated)—which regenerates or something, into the MEST universe. That's the first phenomenon. Out of this, and the fact that there are three universes, we get the entirety of everything we're doing.

Viewpoint of dimension: In order to have a viewpoint of dimension, you have to have the location of the viewpoint with regard to the anchor points. And this is a mechanical definition of location.

Now, just pure knowingness has no definition. It is a feeling of certainty. You can best define this by knowing that one knows. And when we say Scientology, that's a science of knowing how to know; that means the science of knowing how to be certain, which actually is a track-back of the agreements which have culminated in the state of the individual at this level. Certainty is what marks this level of knowingness. It is unmistakable. You needn't ask me any more about it, because that's actually all there is to know about it, is it's unmistakable.

Now, we have prospectors and they go out, and they're always willing to laugh at the tenderfoot, because the tenderfoot goes and he pans gold, and he turns up some iron pyrites and looks at it fixedly and knows that he has gold. And he does this, and he pans fool's gold and saves it in a poke, fondly believing that he has gold, until one day he strikes—no matter how microscopic—a real "color" (what they call a fleck of gold picked up out of a gravel bed). He just is panning, and all of a sudden he sees a real color—he sees a real piece of gold, a real flake. He never makes a mistake afterwards.

How do you teach somebody to distinguish gold from iron pyrites? Well, you certainly could probably put several university courses together, and you could probably do an awful lot of analysis of iron pyrites, and you could say gold dissolves in aqua regia, and iron pyrites dissolves in both the aqua and the regia, and you could go through all sorts of chemical definitions and oh, back flips and high dives and deep textbooks and formulas and everything else, and you still wouldn't have taught the guy the difference. See? It'd be a big long communication system which you'd invented, so that now he was really confused. So just get this similarity between that real fleck of gold and certainty.

You'll be processing a preclear, and all of a sudden it's like something goes kind of click or flip or something there. All of a sudden, he knows something.

How does he know it? Does he know it because it's been defined? No. Does he know it because you told him? Well, that's the time he won't know it. And you go right straight on through, and you'll find out that there—this thing is defying reason. And so it does. If you're going to define it any further at all, you would say: Certainty is something that requires no further reason.

When you've gotten into reasons, when you've gotten into reasons why, and when you've gotten into "who"—that's the end-all of—that's really in the slums, that's really back in the slums of knowledge: "who." And yet, we find all of our entire history and everything else is made up of "who." And it's "who, who, who" until they get everybody playing the "only one" and so forth.

A thetan can only have a good time when nobody knows who the hell he is. And when he's certain enough about existence and about himself, he doesn't have to have a name to be certain of it. He goes flying around … You can't get around this universe with an identity. The state police and the cops in general, and the FBI and the IBF and—oh boy, it's real, real cruel. They've got photographs and they've got fingerprints and they've got the wavelength of your breath, and they've got all sorts of fabulous ways and means, and one of these days they will probably have a "lie detector characteristic beat" or something. Be real good, see.

Well, way back on the track you'll find people being registered by their wavelengths—thetans were. That was a last-ditch attempt on the part of a society to get some law and order and some police action, regardless of what.

All right. An identity is going to crop up in the preclear continually, continually, continually. He keeps asking, "All right, but who did it to me? Who is God? Who? Who? Who? Who?" To hell with it. For every "who," listen—substitute "where." Not who are you afraid of, but where are you afraid of. Because you've gotten, then, workable—you've gotten it workable; and we get into the first Prelogic.

Now, you see there's no substitute for this thing called certainty. A person knows he has it. All of a sudden he becomes certain one day of something or other.

Well, one of the basic, base ways to make him certain is to hit him. And then he knows he's not there. And this is a certainty. You see how just insipidly silly this is—how an impact works, you see? Here the fellow is, and all of a sudden—he's got a face, see, and let's say this is his face, and a baseball hits him in the face—bam! it goes, you see? And makes a terrific impact, and just before the impact, he says, with all the force at his control, he said, "I'm not there!" See? That's supposed to stop the baseball and he's supposed to be out of there. First it's, of course, "It's not there. It must stop." And then, "I'm not there." And that's the sequence of a certainty by impact. It's—the certainty which is derived by impact is, in a final analysis, the certainty that one is not there.

And so we have—practically anybody in this room right here at the present moment, the first thing he would tell you as a thetan, is "I'm not there. My name is so and so, and I was born such and such a place, and …" The devil he was. See? But he's playing straight through to the bitter end, "I'm not there; I'm not there; I'm not there. Here I am, see?" and he puts forward this body. See how cute this is?

Now, a body is composed 100 percent of other-determinism. A body has no self-determinism. It is shaped and molded: one, the criteria of aesthetic of the being who made it originally or designed it, as modified by the consideration or aesthetic of the thetan. But it is actually shaped and molded, even into its primary form, by impacts. And the body is other-determinism, but royally. It is being hit twenty-four hours a day by MEST waves. It never turns back any of these waves. Real interesting, isn't it? And so it can only deteriorate, and you have the one-way cycle of the universe.

You just get a pinpoint being hit from 360-degree sphere—all angles, twenty-four hours a day—by photons, cosmic rays, light waves, heat rays; here we go. Now, the body does radiate, to some slight degree, heat. But it's radiating something else. Heat is radiated at it far faster than it radiates at heat.

Now, we have no real problem because of this—I don't want to give you the idea that a body is essentially a—very, very upsetting and very dangerous and something you mustn't have around. They're cute, and they do odd tricks and so forth, and they're interesting to keep along and make survive, and it makes a game.

But when it gets down to a point of "I am a body. That's who I am. And I can't be anything else. And when I'm dead, I'm dead, and that is the end of me and it," you have the end result phenomena—phenomenon of a thing which cannot be effect… This is real interesting, but a thetan, in the final analysis, has to have something before he can receive an effect to it. He has to have something.

He's got to put something there before he can get an effect. And a thetan is primarily cause. Oh, he can feel the effect and all that sort of thing—he can do all sorts of things. But he's primarily cause. And of course he joins something which is primarily effect, and so we have a communication terminal collapse which goes from cause to effect. A communication is essentially something that starts at cause and goes to effect. And so we've got the thetan as cause, going to a body which is effect. And somebody who is in his head too solidly, of course, has gotten the idea that he is the body, and he can only be an effect now. You see? It's very simple.

And it's very simple to unravel, in the final analysis of the thing. Well, how did he get this way? Well, he must have made himself this way. We all suspected that about ourselves, except we always are saying it was somebody else that did it. Well, it was somebody else helped it along. We did it—no question about that.

For instance, we ever slammed anything into a stone wall, we had to elect to be on the seat of it first. So cause precedes effect. And man goes along saying less and less "I'm cause" and more and more "I'm an effect" until he finally practically disappears.

Now, in order to have a game—and the highest echelon is a game—we have to have a balanced condition of 50 percent and 50 percent. An infantry force in a war is composed of 50 percent attack factors, and 50 percent defense factors. When it is not so balanced, roughly, it will be unable to hold those gains which it achieves, and if it's too defensive, will not be able to achieve gains to hold. And so the army will lose.

You can see that this imbalance of 50 percent is responsible, by the way, for many "who were they's?" to become past tense. The Greek finally got down to a point where he was about 85 percent holding force, you see, and about 15 percent attacking force. His phalanxes were very difficult to maneuver at last, because his people were getting weaker, and they were being more and more an effect.

The Maginot line was the death throe of France in 1940—'39 and '40—100 percent defense. And they were surrendering… There we had a war which was an interesting, fast war in its early inception, because the Maginot lines—large sections of it and huge cities which it protected—were surrendering to a couple of Germans on a motorcycle. Just pang! The Germans come along, they had a motorcycle and a machine gun mounted on the sidecar and so forth, and they'd say, "Well, here we are. Surrender." And everybody would lay down their arms and run like hell.

That was that blitzkrieg. It was fabulous. Fantastic. Nobody could possibly believe a blitzkrieg. But they were up against people who had been indoctrinated, first in World War I, that all they could do was hold a ditch. And they had then developed holding a ditch into the finest piece of nonsense anybody ever had, and after that they had no mobility. So having no mobility, of course, they were imbalanced.

I want you to draw that parallel between the body and the person. The thetan has 100 percent attacking force. See, he's 100 percent attacking; he has nothing to defend whatsoever. And he goes from that down to 100 percent holding; no attack potential at all—just defend, defend, defend, defend, defend. Having a lot of vested interests for instance, may wind up—does not necessarily—but may wind up in merely defending and no longer attacking.

There are the two extremes. And there you have an example of plus and minus randomity. It's too much—too much entirely self-randomity—that is, one can engage in too much random motion, when he has nothing to defend, and one can engage in too little for himself when he has everything to defend. And neither state is desirable.

And we get, then, a condition where the environment—other-determinism—for the person who can attack anything, is insufficiently random. He can attack anything with impunity. He can't be hurt, he can't do anything else but survive, and so he attacks the entire environment—he can if he wants—but it's no fight. How is it any fight? And so you have a condition where you have minus randomity on the part of the environment. And that goes down to, when a person is only defending, it gets plus randomity to the point where people start blowing their brains out merely because somebody misplaced a period on the ration card. See, super-super plus randomity—it gets down to that.

Now, your individual who is getting defensive, who is very static, who isn't moving very much and so on, has merely come down to the point where he's too much effect and there's too much motion going on around in his vicinity. And he has to be on a cause line—more cause, you see?

All you have to do is build up his cause. And when you've built up his cause, why, he gets into better shape. So your techniques, actually, leveled on the lower echelons, are simply toward and directed toward building up causation on the part of the individual. You see that? All right.

We have, then—for the first three steps, we have somebody who is still capable of causation. In other words, he can put some distance between himself and a body and still control it, because he has sufficient causation … He has sufficient—he's sufficiently causative (let me use a word very properly); he's sufficiently causative to be able to control things at a slight distance—short distance. And then we get—in those three steps, we have people who can do this. And in the remaining steps, we have people who have—who are insufficiently causative. But remember this: it's a ratio again—it's how much randomity surrounds these people.

See, they probably started out being terrifically causative, and they built themselves up enough randomity to have whipped a small army, and they finally wind up defending everything bitterly on every front. And they've still got lots of horsepower left, but they're in the bad situation of having all their randomity, other-randomity—they're under attack from everywhere. So they've lost their causativeness and they can no longer attack, handle, control a body at a distance. They've got to be right inside, holding on tight, and guiding it very, very carefully. Because they've really got to defend this body, you see? Because if they didn't defend this body, all these random motions in their vicinity would put them in bad shape.

Actually, anyplace that you're processing anybody, your individual is too little causative. His amount of causativeness involved is too small. What's optimum? Well, optimum is somewhere around 20.0 on the Tone Scale. That's almost on a basis of 50 percent holding, 50 percent attacking. Here's where you have an individual who can spend half of his time in causative action and half of his time in defensive action. He has to have something before he is interested.

Now, how does a person get into this sort of thing in the first place? How does he ever start drifting down below 40.0, below 20.0 and so forth? Well, he starts drifting down below 40.0 merely because 40.0 is a condition where he is enormously random and there is no randomity, as far as he's concerned, exterior to him. He can do anything.

And you finally get a condition where—a wrestler who could whip every wrestler in the world, recklessly tying one hand behind his back and whipping people with one hand; and if he still whips them with one hand, he ties two hands behind his back and fights them with his teeth. He's got to have action, he's got to have motion. It isn't necessarily true that a thetan has to have action or motion as represented in this universe. Nor does he have to have an identity. But it is motion and it is fun.

You'll find out that when a thetan peels down to a point where he knows he is just a concept, he is—and he has not yet attained any huge certainty for himself, but he knows this now—that certainty he has attained in that he isn't a piece of energy, he isn't a thing, he has an identity.

And if he encounters this fairly low on the Tone Scale, there's only one thing really to do for him, and that's have him start mocking up ridges, and have him start mocking up anchor points, and pulling things in on himself, and building up piles of energy and masses of ridges and so forth. All of a sudden he's happy and cheerful; yeah, he's got something to do now. Boy, is he bogged down, see—relatively speaking, compared to what he is. Now, any being that can simply be where he wants to be, anyplace in the universe, it's just—phooey! See? I mean he—it's just nothing to do.

And probably the first concept he gets that makes him go a little bit off, is not the concept of "interested in something." The first concept he gets is undoubtedly—has to do with aesthetics. First, there is an aesthetic thought—just the thought is sufficiently aesthetic. And that degenerates down to an aesthetic object. And then that generates down to a contest amongst objects and individuals as to what is and what is not aesthetic, and this consideration carries solidly through to the end of track. But after a while, they don't even think they're thinking about aesthetics—they have to have reason. They've gone into effort and so on. Now, that's the highest thoughts on this.

Well, boredom was the traitorous emotion. Somewhere up along the line there, he hit the emotion of boredom, and he became deathly afraid of boredom. And he thought that if he were to be completely certain and to know everything, he would be tremendously bored. And he's got these two things confused. He thinks that knowing everything and being able to do anything would, of necessity, bring about an emotional condition we know as boredom, and he's terrified of it. And there's the first fear.

And below that, he is afraid of being afraid. That's all he can be afraid of. But above that he is afraid of being bored. He's desperate. You start to take away from a thetan—even when the thetan is pretty badly bogged down and the body has psychosomatics and he can't generate any interest in anything else, and you start to take something away from him, he'll say—oh, the thought will suddenly strike him, "Oooh, if I—if I—if I lost that, I might not have enough random action." He'll say, "I'd be bored." And he gets a terror; he gets sick.

Now, a little test of this is to put a couple of people—mock—you have him mock up a couple of people, both of them being bored, in front of him. Don't do it just because I told you to, because people sometimes become deathly ill on this. Another thing is, is he got into contest with MEST space—space. He got into contest with space, and space won. Because space was something, and he was nothing. And so the space told him he had to be something, and he has locked horns, you might say, with space and space has won. So he—the thetan believes completely that he is nothing.

But the trick that has been pulled on him—that he's pulled on himself—is: he doesn't have the right to be nothing. So, another thing that'll unlock a case every once in a while … Did you ever run across some girl that says, "My parents trained me and I went to school and I did this, and they had so many hopes for me; and everybody was so nice to me and they expected me to be a great pianist, and (sighing) I can't." And you search in vain for the Freudian symbols and so forth—just some clue to this person's character, some hidden significance, something of the sort—to account for this feeling of ennui and inertia and horror about life.

Well, she's already stated it. I mean, there isn't any hidden significance to it, beyond the fact that they expected her to be something—to be a thing, you see. And she tried and tried and tried, and she couldn't be a thing.

There isn't any thetan—this is the one impossibility, evidently, is there isn't a thetan that's ever been created or has ever created himself or just with a small puff, came into being—there isn't one of them who can be anything. You see, he really can't be a piece of energy. Why? Because he's causative—he generates energy. And every time he tries to be a piece of energy, he then has to be awfully quiet; because if he suddenly—suddenly huffs and puffs, he'll blow his house in—right away.

You get the worst V (resistive V level case, occluded and so forth) that you ever ran into, you get the very worst one and you start breathing a little bit—have him generate some energy—and he will find all kinds of emotions and reasons and everything why he mustn't generate any energy. Because he, you see, is being a thing, and that thing will be destroyed if he actually generates any causation. And there's his anatomy, you might say, right there. But he, being an effect, is convinced that he is the thing which has had the effect upon it. In other words, he is a thing which can be an effect.

He isn't any such thing. That happens to be impossible.

You get somebody who is getting electronics—electronics is keying in, keying in, keying in and he's got facsimiles flying all over the place. In other words, these energy pictures are slapping him all over—it's energy starvation. The energy starvation, however, on the part of a thetan is—he must be something. See, that's the—that's what makes energy starvation. He has to be something—he can't relax. He has no right to be nothing. And that sounds backwards, but that's what's—what's wrong with an energy starvation case. Anybody that's having trouble with energy starvation, you can even use as crude a technique as match-terminaling in brackets "the right to be nothing." And all of a sudden, "Gee, you know, I don't—I don't have to be anything. Gosh! I—I could be a—I could be a bum. I could be—I could walk down the street, I got a perfect right to lie down in the gutter and starve to death. I—I can go around the back doors and beg. I can wear rags. I can be impolite to people. It doesn't matter what I do, because I have a perfect right to be nothing."

Very often a case relaxes, just on that. Because that is an essential truth. And when he realizes it, of course, it is a piece of the greatest certainty there is.

And it—far from being terribly upset and discouraged and immediately afterwards becoming a bum, why, he immediately brightens up, and starts to comb his hair and clean his fingernails. Takes a little pride in things and so forth. But he's operating on a latitude.

I one time talked a fellow out of suicide when I was a kid, very interestingly. Talked him out of suicide simply by explaining to him that "Look, the death penalty—the death penalty is meted out to people who have done the extreme crime in the society. And it is the extreme penalty—they no longer torture people. And so that if you did the worst thing that you could do against law or society—you did the worst thing you could do—why, the worst they could do to you was give you the death penalty. Isn't that so?"

And the fellow says, "Yep."

So I said, "Well, what do you want to give yourself the death penalty for, without having earned it?"

And he thought that over. So he parked it on the time track. He had "committed suicide" in reserve. At any time now in the future he could, of course, complete the act; it didn't matter, you see? But he had self-determinism and a width of action for the future. He became very law-abiding. You see, it didn't matter anymore; whereas he'd had slight criminal tendencies before that time. He's been perfectly relaxed about the thing. He went on for years, and became quite successful as a radio entertainer. You might know his name.

Anyway, this man, you see, had achieved a higher margin of causation. You see, he was more causative. And these are just tricks, just tricks by which you all of a sudden make a thetan realize, one way or the other, that he is cause.

And a process falls short when it produces the thought and the conviction that the individual is an effect. And it wins when it raises his conviction about his being cause. What's a good process? What's a bad process? Well, there you are.

You could be very obtuse about it and talk about randomity and automaticity and so forth. But these are—that's bric-a-brac compared to this other: certainty.

Now, what's certainty? Causation. Now, here's a low-level certainty: A swordsman takes a rapier and is able, while he is standing some feet from the target, to pick up his right foot and drop the rapier immediately into a pinpoint bull's-eye. That is certainty. That is competence. In essence, that is the measurement of the efforts and locations and distances necessary to make two points coincide at a certain instant in time. And that is really a low-level certainty. That is certainty in terms of motion.

Now, there is above all this certainty in terms of motion and certainty of geographical location—you see, he has to know where something is before he can perform such an act—is the certainty of "whereness." And above that certainty of whereness, is the certainty of just being certain.

Certain of being certain. Are you certain of being certain? And if there's any fast process under the sun, it is just simply the process of being certain that you're certain. I mean, if you could just all of a sudden adjust a setscrew or something in the left radar lobe of the thetan and he would then immediately become certain that he was certain, why, he would do all right.

So, things like prefrontal lobotomies, electric shock, automobile accidents and so forth, are tolerated in the society. Why? He at least gets the low-level—the lowest level certainty there is, of course, is the certainty of impact: He at least gets awfully certain all of a sudden that he's not there, see—which tells him he's not.

Now, if you have an occluded case, you can run this technique with some success on the case. It's quite interesting. "Now look into that blackness," you tell him, "and find four points where you are not." And of course, there's an infinite number of points in that blackness where he isn't. "I'm not there. I'm not there. I'm not there and I'm not there and … Gee, you know, I'm not there! What do you know! I'm not there."

Now, if you think about it for a moment, one doesn't do this well with MEST eyes, because MEST eyes aren't too adequate as locaters. But nevertheless, you get a person who is real—real, real poor, real bad off, and you start to say, "What room?" and he all of a sudden has to look at the room, and he finds some real object in the room, what he's actually saying is, "Look, there is a wall, and I am not in it." You see, "I'm not in the barrier" is the game—"I'm not there." And this is the—in the final analysis, is the whole drill: "I'm not there. I'm not there. I'm not there. I'm not there. I'm not there." So on, so on, so on, so-and-so. Real simple.

Now, that of course gets him out of impacts. It also has a tendency to occasionally flip an impact through—swish, crunch—and he gets a lovely somatic. But the person who can't see as a thetan prefers somatics, because they tell him again where something is. He has a certainty that he has a somatic, and the somatic is that geographical direction from him. When he's real bad off he thinks he is the somatic. But even that is better than being nothing.

Anything's better than nothing according to his … He has become so terrified of being nothing—because he might be bored, because he has no right to be nothing—that he just overbalances the whole problem.

Now, the reason he doesn't remember past lives is again on this same vein: he doesn't because he's had to be convincing. And this is the other thing which everybody's demanded of everybody else—that they be convinced. "Convincing" is just a reason why. It starts originally as an impact and winds up as a logic. So we've got a reason why—a reason why of this, and a reason why of that and so forth.

And if you want to beat to death any piece of logic—I don't care if it is in the field of physics, I don't care where it lies, or if it applies to railroad bridges or anything else—it has an essential frailty: there is an unreasonable assumption at the beginning or the end of any chain of logic, completely unreasonable assumption. And you can take any piece of engineering, any piece of chemistry, and just run it back to the completely unreasonable assumption, and the fellow says, "Oh well, you're going too far!"

You say, "Well, just a minute," you say, "the science of physics is a science and so on, and it starts from this and that." And you just run it back one step further than they started it.

And of course they say, "That's unfair."

Why is it unfair? Well, it exposes the fact that it is simply a chain of assumptions. And what it is, is a chain of the agreements which we have come to realize—realize is reality. And that chain of agreements as it goes back, of course, is very beautifully laid out.

Physics is the study of barriers. If they—if anybody had ever classified it as the study of barriers, it would be about eighteen times as workable as it is right now. The study of barriers.

You take weights and balances and so forth—well, what sort of a barrier is required to, and what sort of a mass is required to? In other words, what do you have to dream up to dream up something else so that you could dream up something?

The test of this is, is people who go into physics and science—all due respect to people present—people who go into it, keep going into this "There's got to be something; there must be something; there must be something and it must be reasonable."

Now, actually, a thetan is totally capable of doing this mock-up. I mean, thetans are good at it and bad at it, but they're totally capable of doing the most fabulous mock-ups in terms of agreements. And boy, can they prove things! And so we get this concatenation of logic which finally winds up as a very concrete science. But why is it concrete? It's because it's the science of barriers. It's, how do we agree to make agreements which will convince us at last that there are limitations and barriers, so we can have a game.

Now, as we go down in physics and we get down to the electron—they're being very careful these days not to look too hard, because of course there isn't any electron there. Have to be real careful of that one! They get down to the biggest something they have ever encountered and find nothing, you see. And a physicist is—if he's really convinced that physics is physics and that is all there is and so forth, he gets convinced that he's an effect of this stuff, and that it's real, and he knows he's nothing. And then he gets down and he starts looking for the basic somethingness, and he's indulging in a search for something. And it's always a search for something, rather than a search for nothing. And he gets down to the base of it, and he's up against that conclusion—he's got to conclude somehow or other.

Sir James Jean for instance, he "sciencifies" all of his life—lovely word, terrifically descriptive of such a guy. He "sciencifies" all his life and when he gets down to the final notch, he says, "Well, think I'm screwed up anyway—all must have happened on the explosion of an atom."

"Hey, where'd you get the atom?" you can say immediately. Only he never quite answered that question. He never dared wipe out that possibility that there was one atom. He'd reduced the whole universe to one atom. Well, where'd he get the atom? Where that come from? And you're immediately at the unreasonable assumption—even of Sir James Jeans.

All right. Oh, most scientists just toss in the sponge, buy thick glasses, try not to perceive anything real, and say, "Well, in the final analysis, the prime mover unmoved—God—started it all." They get to this point. They run through complete atheism finally back to an inverted eighth dynamic and lie there over their test tubes cowering slightly at having tampered with God's material. And there sits God right in the middle of the test tube—themselves!

Oh, a thetan can do wonderful and marvelous things. What he survives that he himself does to himself is far more remarkable than what he survives that is merely done to him from some outside source. How he can survive what he does to himself—I'm very puzzled. I am. I've seen fellows going in for hypnotism and going in for this and going in for that; and then I pop them out of their heads, finally get them out, you see, and they don't like this. So they immediately start mocking up more machinery and more complication, and they're all bogged down about three days later.

That's why somebody took a license and said, "Well, now a fellow has to make up his mind to be Clear and then he's Clear. And if he'll just make up his mind to be Clear, then he'll be Clear, and that's all he can do. But at first he has to make up his mind to be Clear. And that's what's Clear."

Gave a talk on that one time—the first hour I said all you had to do was make up your mind to be Clear and you could be Clear, and there was no reason why you couldn't do this. And then spent the second hour of the lecture—which nobody has ever played since—and it's stating the innumerable reasons why one just simply can't make up his mind to be Clear and be Clear. Nobody ever listened to the second tape. (audience laughter)

Now, it hasn't very much to do with it. You'll find a person coming up the line sooner or later, if you process him, he'll make up his mind, "Yeah, why not!" He kind of looks around carefully and cautiously and he says, "There's enough randomity around. Yeah, I can sacrifice a little bit of randomity, little bit of identity. I'll be cleared—providing it isn't too unlimited." And then he says to somebody, "Now the trouble with clearing is it's an absolute term. And you've made an absolute term out of it."

Of course, anytime you try to move anything even vaguely resembling an absolute in on a thetan, you are moving nothing in upon nothing, and you've really got a bad time of it. All right.

Just giving you some basic essentials here as we go over this. Giving you some sort of an idea of the character of the beast and the direct target of processing. And that target is to increase the causation of the thetan. Not necessarily decrease the effect—we can just neglect that. If we really want to, we can just neglect it utterly, and our boy will be in good shape. But if we neglect his being causative and specialize over here in effect, we might as well just neglect the boy, because we'll bury him. You see that?

So let's take the first three steps and see that they're somewhat causative, and then they start concentrating on geographical locations and making space and so forth, and the last four are trying to get him out of being an effect. And the whole kit and caboodle is designated in one direction, is to give him some certainty. And the whole thing is characterized by the fact that in Scientology, we have various kinds of barriers. And as these barriers arrive, knowingness becomes lookingness, becomes feelingness, becomes effort, becomes thinkingness, becomes lookingness, becomes feelingness.

You get the DEI cycle as we go down this Tone Scale? See? Desire, Enforce, Inhibit. Desire, Enforce, Inhibit. Desire, Enforce, Inhibit. Each one: stage, stage, stage, stage, stage—we got the cycles of action there. Your basic cycle of action is in terms of perception and motion. And of course, perception is communication, because we have a transfer of particles. So we were right there on: Feeling is condensed looking. Effort is condensed feeling. Thinking is condensed effort. So far we go—we've got thinkingness now, but it's not very serious until thinkingness starts to get down here below 4.0. And boy at 4.0, you start in on the basis of looking with MEST eyes, feeling with MEST emotions—and here we go, see. Now we get thinking, and of course that's a circuit.

"Well, I get along all right," the preclear says, "but—except I hear my mother's voice all the time cautioning me, you know, about it."

And you say, "About what?"

"Well, just about things, you know. I say something and then this other little circuit tunes in and somebody says, 'Heh-heh-heh-heh-heh,' and repeats it."

So we get down that far, we're too deep into an effect. And you're trying to move a preclear—not at the top—to top at knowingness: you won't ever audit him up there. You won't audit him from 20.0 up. He'll be gone by the time you succeed that. He—one day, without probably even shaking you by the hand, he'll all of a sudden not be present. You'll call up his wife and—something of the sort, and you find out that—well, there's—he went on a trip and so forth.

I mean, everybody comes around and says, "Show us a Clear."

I say, "Well I've got one in a cage, right here. He consented to be in a cage and …" (audience laughter) Oh yeah?

There's two classes of this. On a lower harmonic—I don't want to give the idea all your Theta Clears will shove off, they won't. But on a lower harmonic, he's so anxious to get out of the body, and so frightened of being an effect, that he does—to be British—he does a bunk. He just scrams.

You say, this perfectly sweet girl; she's generally—generally—or boy, and generally they're a little bit nagging about life, a little bit plaintive about life, but you hardly ever suspect. And all of a sudden you say to them, "Be three feet back of your head"—there they go past Arcturus! And you'll sit there, pleading with them for a half an hour, "Move your hand. Come back enough to move your hand."

"The hell with it. I don't want anything to do with that body. It's a body. Somebody gave me a chance to leave and I'm gone!"

One preclear in particular, that—his auditor said, "Think of your child. Think of your child. Get your … You know, how will your baby get along if you don't come back?"

The body just—plop, see. Completely inert. Just completely deserted.

"Think—think of your husband. Think of your mother. Your father. Your obligation to the society." For half an hour, see, he goes on talking to this inanimate body that's just plopped, like it was stuffed with rags or something.

And finally, at the last, the auditor got a tremendous inspiration and he said, "Well, think of your poor auditor!"

And the person straightened up and said, "All right." (audience laughter)

That's doing a bunk. Nobody's done a bunk on us over here. But that doesn't mean it won't happen. Swish! Two light-years past Arcturus, and still going!

Another thing is, they very often—and this has happened over here, they—very often you say, "Be two feet back of your head."

They say, "All right." And then, splash! and they stick on the ceiling or something, and they get involved in the light fixtures, and they don't know which is right side up and which is upside down. And every time they start to move back toward the body or in any direction and so forth, the room will invert again. And their gravity—they've done an inversion on gravity, and up is down and so on, and they're having an awful time. That's real bad state of confusion—everything is inverted.

Those are the only things you're liable to run into that might be perplexing early in the course. If you run into anything like that, why, just give me a ring. I'm always available, and I can audit somebody back. Put the telephone up to their ears. I've done that often enough.

Well anyway, the next thing I want to give you here in a hurry is the immediate drill which I want you to take up today. We're going to break the class into two units, just to speed cases in general. But we're going to do, not Group Auditing on this assignment, we're going to do individualized auditing—team auditing. And we're going to do this drill. And we're going to do it until everybody in the Second Unit is perfect at it—and I mean perfect! And it may take us a couple of days, maybe three days, but let's get real perfect at this.

Put the whole Tone Scale as represented in the Handbook for Preclears—you know that chart in there? It has, over on the margin, it's got several extra emotions. Put the whole Tone Scale and feel it back from any and every MEST object you could possibly contact and connect with. And hang out the window and throw it into—make, put that—emotions, various emotions, into people, and each time get it to a point where you can feel them back; until you're absolutely certain the emotion is in that person, and that you do feel it back. And so that one can put the second dynamic sensation into MEST objects and people, and feel it back with such liberality as to leave no slightest doubt in his mind that it is really—there's lots of it and it's not scarce, and he doesn't have to hang on to a body until the end of time just because of it.

And that will speed up Theta Clearing like bullets out of a gun. That's right, because that's a lot of the reason people are being very careful of the body. And it's a lot of reason why people have bogged down, because of that doggone second dynamic sensation. It's a condensation of lookingness which inhibits people from perceiving.

I'm not knocking it apart, you understand. But I'm just saying the idea of trying to get this—trying to get it out of a body is, boy, that is—that's really a complicated problem for somebody. I mean, that was the silliest idea anybody ever had. The body has—it's fairly condensed, and lots of it. And the first time a thetan hit a body, pam! You see, that's the basic on blanketing. And an individual has to be very—you as an auditor have to be careful of that one, to make sure that the person is making it into these objects.

And how do you do it? You do it on just gradient scales. That's all. You just put a little bit of these various basic emotions, which are very easy for the preclear: center line—little bit of resentment—you know, take it easy. Little bit of resentment, little tiny bit of boredom, so on, until you're real—build it up. And then get the extreme emotions finally, like enthusiasm, apathy, terror and so on. Boy, what it does for a case to all of a sudden be able to look at a MEST object and it's radiating terror—but I mean radiating terror!

Of course, the final analysis of this is, you go down—you get real good at this, as good as you're going to have to get in the next two or three days. You get as good at this—I don't care whether you do it interior or exterior. If you can do it while exteriorized, wonderful; if you have—aren't exteriorized yet, well, do it anyway, because it won't mess up the bank. You can get to a point where you will suddenly look at somebody that's walking down the street and you say, "Terror," and feel it back.

(Recording ends abruptly)

Editor's note: The procedures LRH covers in these lectures were published in Journal of Scientology Issue 16-G, 'This is Scientology, The Science of Certainty" and Journal of Scientology Issue 24-G, "SOP 8-C, The Rehabilitation of the Human Spirit." Both of these articles have been reproduced for your reference in the appendix of this transcript booklet.

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EMOTIONAL TONE SCALE

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