View source for Plan of Auditing (2ACC 531120)

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

'''Date:''' 20 November 1953

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

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This is the afternoon lecture, first part of the lecture. November the 20th. This afternoon I want to give you a little rundown on plan of auditing.

That isn't plan of auditing here, this is auditing plan, which is to say, that process or communication system which we can utilize in order to resolve the problems which we have essayed to resolve in ourselves and amongst—and in others.

The problem with which we're confronted is a very simple one. What is complex is the communication system which has been erected on these simple fundamentals.

For a long time, I've had a very interesting time of it trying to understand a case level like V, VI, VII. A IV, III—oh, I could understand these somewhat. But looking at the complexity which was presented by a Resistive V was somewhat baffling. To know exactly what was wrong with him and not be able to state it in terms which were comprehensible to him, and not be able to hand him a process which he could handle with ease—this was difficult. This was the difficulty. So we find as we progress along that we handle with great ease Step Is, and then worse and worse cases being handled better and better.

Now, the progress of what we're doing is an evolution of techniques which handle an even more resistive case than we have handled before. Well, if they had just been in that direction only, the oddity is that we would have had very slight increase—we would have had very little better results—even on the occluded cases. If we were just trying to do that.

So the emphasis has actually been in quite the opposite direction and has been reaching the resistive cases simultaneously. Which is, how do you make an Operating Thetan better in his operation? And the more you could learn about that, you see, why, the happier one and all would be—within the certain limits that, of course, if you turn loose too many good, functioning Operating Thetans in a society in a universe which is entirely conditioned to religion, you have an almost immediate opportunity for slavery on the part of one and all—almost immediate.

The whole machine is rigged, in this universe, in the direction of religion, superstition and so on. Well, it gets a certain distance, you see, and then unscrupulous, very uncleared, extremely fouled-up characters can come along, and unless you can produce quite a few—quite a few—Operating Thetans fairly easily, you just have no business triggering this figure-seven trap that is already set to trigger, called religion.

There's a fellow, for instance—fellow a long time ago—evidently appeared to the multitudes (and everyone is supposed to speak at that moment in a very reverent state of voice); the guy was a pretty good Operating Thetan, see. If you see it in that bracket, you all of a sudden understand what could happen. All right.

This fellow shows up, pam-pam, he's able to do all sorts of weird things, such as take the body along with him after he's let somebody mess it all up. And gee, it sure was surprising. They hadn't had a live god around, probably, since the days of Homer.

And "when 'Omer was smoting his bloomin' lyre," it was a pretty routine and ordinary problem, didn't stampede anybody. But they managed to set up enough temples and get the thetans around to accept an identity sufficiently so that they were damping out anything resembling an Operating Thetan. And then all of a sudden this wild one pops up in the Middle East a couple of thousand years ago, and the net result of that visit has been an uncounted number of dead. An uncounted number of dead. An uncounted number of broken thetans.

Let's take just one incident: the Crusades. Now, this was very colorful and made a very nice game, as long as you had on an iron suit. But all the boys who went to the Crusades didn't have an iron suit on. But not even an iron suit was good enough, since in the Crusades, fever, bacteria accounted for casualties on the ratio of about ten to one over battle casualties. That's just one little short period.

Let's take now the activities of a fellow known as Torquemada. I know of a book on him, in Latin, which is bound, symbolically and truly enough, in human skin. (And it's in the library at Pacific Groves, near Monterey in California.) This fellow accounted for Lord knows how many victims by fire, stake—all in the name of what? In the name of an Operating Thetan who was unwise enough and ambitious enough to suddenly show up, hand out some technology—just that, no more—which was the inverse of self-determinism, and pull the house down. Real nice operation—it was not!

Right now, today, that machine has accounted for wealth and riches and maimed and dying—just as an automaticity, a machine, something to carry on, a symbol, something to carry forward in the society, to the support of its worst elements and its most despicable ends. It is a despicable end to tell men that they must continually repent, repent, repent, that they are evil, et cetera, et cetera, et cetera. This is despicable. It is beneath contempt. Because it speaks of a craven terror on the part of several—many—degraded thetans and their fear of others such as themselves.

Nothing I am giving you here is blasphemy—it's truth. Because you can look back through the history books at two thousand years, and find out that evidently an Operating Thetan, or something of this variety, appeared suddenly in the Middle East, accomplished a few miracles—a handful of miracles—it didn't take very much. No more actually than showed his face, let his body be nailed up, and two thousand years resulted—the first part of which saw the slavery and degradation of the greatest empire on Earth and replaced that empire with a rule by slaves for slaves, where "dirt" was the biggest motto they had. Dirt, disease, starvation, despair could have well been the mottoes of the first few hundred years after the appearance of this Operating Thetan.

How many and how much—how many lives and how much suffering is one man willing to create? One being—just how much is he willing to create? Well, if he's awfully degraded, he will create an awful lot, with a tremendous amount of statement as to how he isn't doing it.

Let's take Adolf Schicklgruber as an example: it wasn't his fault. He was angry because everybody had gotten upset with Germany, and Germany really had to do this, and it wasn't his fault. He wasn't doing anything. If you want to read his private conversations, he had good reasons why. And the reasons he had were because everybody was so degraded and so depraved—you see, everybody was so degraded and so depraved that they had to be conquered by supermen. Well, that's fine, that's a nice mockery end of the Tone Scale.

We're not interested in conquering things with supermen. But we are very definitely interested in the fact that we don't want supermen popping up before we can uncreate that astonishing scarcity of one superman. You have to be able to uncreate that scarcity. That means that the cultures and civilization of this game called Earth could gradually evolve into a higher game, a better society, a better civilization and something very well worth doing and being.

My viewpoint on this may be very far from the best viewpoint on this. I know it would collide head-on with the (quote) "wisest" (unquote), and (quote) "sincerest" (unquote), and (quote) "authoritative" (unquote) opinions on the face of Earth today.

It is an amazing thing that the very ones who talk the most about "peace on Earth, goodwill to men," carry forward actively themselves the seeds of war, starvation, marital unrest and all the other ills which have made, really, life pretty untolerable on at least one planet. It's remarkable, isn't it? That those people who should have been, and who talked the most about, doing these wonderful things for all these people are actually carrying, clutched to their bosom, you might say, but ready to hand out on every hand, the very germs of chaos.

You start to lock up and shut up the second dynamic and hide it from view and make it scarce and then wonder why the divorce rate of a nation starts soaring. You wonder why—you make MEST itself scarce in its prettier forms and wonder why you have an incidence of criminality so great that the major activity in the United States is a business known as "cop." It's wonderful!

How do you go about making these things come to pass? Well, you go about making them come to pass by taking some mockery of the Tone Scale and saying, "It's the real thing," you see? Some debased, cowardly thing and you say, "Now this is it. We want peace on Earth, therefore everybody must be abject." It doesn't follow. You've never had any peace from an apathetic man. Never. The only time you really have any peace is when you're amongst strong men.

Justice is an invention, according to the Greeks, wherein the weak are able to reduce the strong. That is the invention of justice, according to the Greeks. They probably knew what they were talking about. And if it only ended there, that would be all right. That happens to be the mechanism of the perpetuation and creation of "weak." It's real great, isn't it?

It isn't that men should have certain rights safeguarded by powers and forces stronger than themselves. That is—doesn't happen to be the question. It's, are men worth being safeguarded?

And when the incidence of insanity, criminality and sexual depravity of a whole planet gets to the level of this one, I think that almost anybody has a perfect right to take a hand in the game. The wrong way to take a hand in the game would be to suddenly arm, with mysterious and wonderful appearances, an entire Earthful of organizations, any one of which is all ready to take over and capitalize on a miracle. You better make miracles real unscarce. They're real astonishing at first—be able to follow them up.

Well, I've been trying to do that. If we couldn't solve cases uniformly up to a much higher level of Operating Thetan than ever before, well, we'd certainly better keep our mouths shut about it. At the same time, we had better reach down for the lowest rung we could reach in terms of workable processes. These two things actually would come about concurrently—the high and the low. They would, naturally, because they're both based upon a simplicity.

Now, for a long, long time I was willing to sit around and listen to all the reasons why Vs, VIs and VIIs "couldn't." I just—so on. I give you a warning on this, if you're ever being processed by me. The last preclear who said to me bluntly, "I can't do that," got a book right in his chest. He didn't even know it was coming. Horrible thing to do to a preclear—complete violation of the Auditor's Code. But I've listened to it so much that I won't take it anymore. And the technique which I was using on this preclear—the book just happened to be on my desk and it was a good, heavy book—and the preclear had his eyes closed. "I can't do that," he said in an apathetic voice. And bang went the book! And while he was suffering from that shock, I said in so many words, "Don't you ever, when I am around again, don't you ever tell me you can't do something. Just do it." And I'll be a son of a gun if the preclear didn't! (audience laughter)

I don't advise this in any way. I was just showing you how thin my patience had worn, finally, in listening to all the "cant's." Because the funny part of it is that they can. They can. Level of necessity was what jumped up in that case. All right.

When you have something that will fish people out of any rung they happen to be on, as long as they're vaguely in communication, you'll find out that anybody can do it. It takes some a little longer than others.

Now, as far as the lower rung is concerned, exactly the lower rung—exact mechanisms that are inhibiting the lower rung are those inhibiting the Operating Thetan from being higher himself. You follow that? It's the same mechanism, up or down. There isn't any more difficult mechanism in that. And if you think next week I'm going to suddenly turn around and tell you that the answer is something different, you're going to be very surprised. Because I listened too long to the reason why they couldn't. I listened much too long. But it was very, very good that I did, because I kept working for what they could do, consistently and continually working for what they could do, and in that direction.

The only place today that requires any real slippy, clever auditing is on a Step I who has gone so high toward Operating Thetan—oh, they're real complicated way up at the top, they're not complicated down low. They're real complicated where the guy is afraid to let go of any more automaticity for fear he's going to be bored for the next eight or nine billion years. And you have to remedy that. And you remedy it by having him build up automaticities and forget about them until he is very able in it; and then he loses this fear.

But sometimes this requires a little bit of clever auditing. Because, in the first place, when a person gets up that level you actually don't have any real business auditing them with the spoken word. It's too slow, it is just endlessly slow. But he won't look at many things which he should look at. He is not in a state of motion he should be in yet. And yet he believes if he goes into any—if he lets go of anything more, or releases any more havingness in terms of postulates, he believes that he'll be stuck with it, because he's had the experience of being stuck so many times. So he's got to resist all effects on the subject of "He mustn't be stuck with boredom anymore."

These things sometimes require pretty fast communication and pretty fast operation on the part of the auditor. But that's the case that requires fast operation. Guy out of his body—body in pretty good shape, not terribly interested in the body—perfectly able to take over another body, perfectly able. Along about that time if you started to push the case any higher, we get into a slight bog.

Give you an example of that. I had a fellow one time, he was troubled with gout. So I had him turn some gout on in one of his feet, and then turns the gout over to the other foot. (He was exteriorized and he was—pretty good shape, see.) He could only turn on just so much gout. You know, he wouldn't turn on a real case of gout.

So every time he would turn it on, all that I would—could make him turn it on, I'd have him blow up another machine which reduced pain or reduced something—another automaticity which reduced something. I'd have him mock it up, duplicate it, duplicate it, duplicate it and blow it up and blow it up and blow it up and blow it up. And then mock it and unmock it and mock it and unmock it and unmock it—and each time, why, I could tell him then, "All right, turn on gout in this foot," and it would come closer to real gout, until we finally turned on the most splendid case of gout you ever saw. And he turned it on and off at will. And he turned it on and off so that the flesh was swollen, discolored, and then the flesh was not swollen or discolored. See? Pang-pang, pang-pang! Oh, it was real gorgeous. And he went down to his doctor, foolishly, and turned it on for him and turned it off again so he could thumb his nose at the doctor. In other words, the doctor was his randomity. This was real good.

But look at that—automaticity stood in the line of his further increase every time. He could turn on just so much gout, then we had to handle so—little more automaticity on the subject of pain, gout, sickness or something of the sort. We had to handle a little more automaticity. Some other kind of mechanism he had built in. We'd blow that out, and he was more able to handle automaticity. Now, he'd become, somewhere up the line, unwilling to handle automaticity, see, because he says, "Well, if I handle any more automaticity I'll just expose my whole hand of cards right out here on the table." And then Lord knows what will happen to him. So you remedy that automaticity simply by making it possible for him to make things automatic.

In other words, you make him build machines that work—machines that really work. It's this kind of a machine: "All right, let's take a machine that will mock up—anytime you want to mock up anything, it will turn it green and then black, in spite of anything you do about it. All right. Now, let's make the machine. Let's hide it. Let's bury it. Let's forget about it. Okay. Get it really forgotten about. Now mock up a bird."

"Yeah," he says, "it's going to go green and turn black."

"Drag out the machine, blow it up."

Okay. We keep making this machine, he keeps forgetting about it and so forth, and you think he had that in his mind all the time, till we finally get a machine out whereby he mustn't forget about machines. This machine following after it, taking precedence over all the machines he must forget about, see? But it never worked. His machinery being at cross-purposes with itself—his automaticities being at cross-purposes with other automaticities—has failed him. These things have failed him many times. And he is unable to make one machine unwork while he made another machine work, and so he's put in counter-machines.

Then he's forgotten the counter-machines he's putting in, and he's gotten in the most dreadful complexity and hotchpotch of machinery you ever wanted to look upon. Well, of course, all these machines come apart in the same way. All of his postulates come apart in the same way. They must resist effects, and they're there to produce or inhibit effects. The machine must resist effects, and the machine itself must produce or inhibit effects.

Well anyway, we kept doing this to him and finally he made a machine and actually forgot about it, and it startled him half out of his chunk of space to see a mock-up turn green and then black. And he looked at me rather pathetically and he says, "I got a black mock-up. What are you doing?"

I said, "I'm not doing anything." I said, "Throw it away." I said, "Throw it away. And get a mock-up that isn't black."

"All right," he says, "I'll get a mock-up that isn't black." And he got a white nurse and mocked her up. Pang! she went green and then black. And he started to get real mad at me. And then he dug it up and threw it away.

A person had to be willing to fool himself in order to be interested. And the one thing he's got a machine set up for is a machine that will prevent him from fooling himself. He's got truth machines. These truth machines are so terrifically workable that everybody uses them. Everybody insists everybody tell the truth. What the hell is the truth? Well it's simply: "Let's establish an agreement that doesn't go out of line all the time"—that's with the basic machine. And the basic machine is, "I don't want to establish an agreement which is so wide from other people's agreement, that then I'd have no interpersonal relations."

Now, a person to whom this happens—it happens most often to a person who considers himself at a level where he will have no association with the techniques which he can do with anybody else. He's convinced at two levels that a group—one, upper level, he's convinced that a group is not attainable. An Operating Thetan gets upset about this. No interpersonal relations as an Operating Thetan—he gets real upset—which leaves him wholly at the mercy of his own automaticity. That's his only randomity, see, and no others to play a game with. And then down scale, a person is so convinced that others are going to do him wrong, that he moves out of the group. And two things happen there: He becomes perfectly willing to be a group of two, because he can still control this group to some degree, but he won't be part of a group of five, because he doesn't think he can control five.

You try to audit somebody outside of a group who is like this, and he gives an auditor a bad time until he has been audited with enough others—a group larger than he thinks he can control—to a point where he actually caves in his own aberrations on himself and has to handle them. See, he's not in control of the group. There's where Group Auditing pays off. See, he can be in control of one auditor, but not in control of a group. This is a basic mechanism.

But upstairs, they're scared of being lonesome. They're just frightened to death of being lonesome. No randomity and so on. Well, they don't realize how far down Tone Scale they had to go to get to a point where they worried about being lonesome. Quite something else—they didn't realize how far down Tone Scale they'd have to go to be afraid that they were unable to produce anybody else for randomity.

But the point is, is people coming up in this wise solve their own problem—they are more willing to go up on an operating level if there are going to be others at that level. Doing it the "only one" way is almost an incredible thing—very, very bad. Earth with fifty or a half a thousand Operating Thetans, you'd still be startling the yokels, believe me. But there'd be enough so that the pastors that got out of line and said, "Well, this is the second coming of Yahweh; and drop your insurance policy and your front plate in the collection box …" as a result—they wouldn't get very far. But here, let's put it on a basis of—where you've got, oh, I don't know, twenty-five thousand. What you get then is a better society, see? Follows, doesn't it? All right.

What's the parallels then? The techniques had to wait to a point, actually, where you had an opportunity to put out a mass operation, not a single, "only one" operation. In the first place, the single, "only one" operation is one on the lower scale which fights against any improvement, and on the upper scale, simply moves in terror that he's going to cut all personal relations. It's just no good.

So you could get, theoretically, some guy who would play the "only one" computation as a low-level thetan and who would go around and bemuse the multitudes instead of just trying to make some more Operating Thetans. And, of course, a guy who would do that wouldn't have very much understanding of what was going on. He probably didn't understand himself very much. He had a flair for the dramatic and he played it out and had a good time about it.

And now, in some quarter of this universe, you have the Assumption as the prime modus operandi of providing bodies with souls. Don't care how you call this—no reason for you to keep on wincing at the use of "spirit," "soul." Except a lot of people—a lot of people, you have to waste ghosts before they're willing to be a thetan, you see. Waste ghosts and waste spirits. They're so scared of ghosts and spirits, they're scared of themselves.

Anyway, this … Well, just—now, just let me give you the best example I can give you of this:

Get an idea of a cross up here. Get a cross up here.

Now nail a body on it. Nail a body on it.

Throw it away.

Let's put a cross up here now and nail a body on it facing the cross. Reversed crucifix.

Now throw it away.

Now let's put a cross up here, nail the body on it backwards.

Throw it away.

Put a cross up here, nail a body on it backwards. Make the body black. All right.

Now turn the cross into a baby.

Throw it away.

Take a cross, nail a black body on it, and turn the cross itself into a man.

Throw it away.

Take a cross, nail a black body on it.

Turn the cross itself into a man with his arms spread out, with a black body nailed on the front of the man's body.

Throw it away.

Now take a cross, nail a black body on it and turn the cross into the body of a man. Now turn it into the body of a baby.

Throw it away.

Do you like that?

Audience: (various responses)

What do you suppose that is, that we're doing there? You know that almost any person who's pretty badly off that you run into, is out in front of his face? Every once in a while it shocks a thetan half to death to find himself out in front of his face. Why should he be so startled at being in front of his face—his body's face? Why? Why? Why?

Audience: Assumption.

Let's put up a cross, nail a body on it and turn the cross into a man's body.

Throw it away.

Are anybody's teeth hurting them, by the way? Did I ruin anybody's teeth there? Okay, good. All right.

Why do they use that symbol? This couldn't be—possibly be tied in with the outfit that sends people down here. This body couldn't possibly just be tailor-made on this same basis. That couldn't be a religious implantation, that between-lives implant, could it? No, nothing like that! Hm-mm.

That symbol isn't around all through the society to get your Assumption in restimulation, is it? Oh no, nothing like that! This isn't why dentists have such remunerative practices, is it? This isn't why people's teeth cave in, is it? No, no, no, no! This isn't why your thetan has a rough time perceiving, is it? Why we're having a hard time exteriorizing him? Certainly not. Never!

I wouldn't say that that cross—that cross is used in this universe from one end to the other. The Christ legend is used in this universe from one end to the other. You find it as an implantation in preclears a million years ago. It just keeps happening. But who do they hire, for what pay, to kick this thing off every time? Who hires, for what pay? I wouldn't do that myself. Just the general idea.

Now, you'll find people who are in pretty poor condition—they've gotten messed up with something they're calling "the Hierarchy" or the "They," some group of alleged thetans and so forth. Well, I can tell you without going into space opera or whole track or anything else, but just going into the pure field of spiritualism, that you wouldn't spit on them. They have to be so damn degraded—get the idea, get the covertness of this operation and then mark them on the Tone Scale. Get the covertness of an operation which brings about the Assumption—get the terrific covertness of it—and then hides everything there is to do about it, and then takes no responsibility for it, and then blames it all on space.

Where do you suppose the people who would dream up something like that, where do you suppose they're sitting on the Tone Scale? Well, they're sitting just there. No kidding. They're on an almost 100 percent defense operation. That's real, real interesting. The area in which this is done is 100 percent defense area. Zero attack. It can be gunned out anytime anybody wants to knock out one of its installations—it's just sitting there like a duck. Could just go in and blow it out. No opposition. They're so sold—they've sold this so often they're terribly sold on it. And this is, actually, your between-lives operation.

Now all that, of course, is incredible. It's just as incredible as the fact that you don't become visible when you're three feet back of your head. That's incredible! It speaks of a refusal to show oneself, for reasons one doesn't quite understand, of really remarkable magnitude. That's remarkable! Now that's what's remarkable, not that you're in a body! So what are we shooting for here, huh? Being in a body is now very easy to solve, see? Well, that other one isn't hard to solve now. It isn't hard to solve, but you have to be much slippier to solve that one.

Somebody was trying to make an Operating Thetan the other day and unfortunately, in trying to get this person to speak in a room, you see, without a body—without using the body's voice—had this pc chasing around the neighborhood and so on. And the fellow—he made a noise all right—all the auditor wanted him to do was make a tiny noise that just he himself could hear, if that was all he did. He made tiny noise, using waves and so forth. It was like the squeak of a mouse. He got a mouse squeak. That's about all the noise he could make while he was outside. And he, from what I—the way it was told to me, the second he did this—he did it outside and he did it right near another person. And the other person went into a state of shock and fright. And the pc popped back into the room; it had to be audited out of him and squared around and straightened up, and then he was run into it some more. And he could make a little noise like a mouse squeak—you know, "Eek!" Yeah, well, that's remarkable—the fellow's lost his voice and we're trying to give him his voice back.

Now, anytime you try to play this thing out on, "Let's see, now, the important part of this problem is how do I get out of a body"—see, that's real dumb. I mean, that's like a fellow sitting down and saying, "Let's see, the important thing about this apple"—which is right in front of him and he's kind of hungry too and he'd just love to eat that apple—and he says, "the important thing about this apple is the box it came in. Now, if I just knew more about the box this apple came in, I could eat this apple." I mean, just as circuitous as that, you see. And you have this fellow sitting there studying for a long, long time trying to figure out what kind of a box it was that the apple came in before he dared take a bite of the apple. Real nutty.

What we're interested in—we're not going to crack all these problems in three minutes, by a long ways, with any one pc. But the point is, what we're interested in is good operation; be here and be there at will; be able to be free; be able to put in enough automaticity and so forth, and really make it work, to produce sufficient randomity to make life worth living; to be able to recover a visibility, if you please; to be able to speak in the open without the use of vocal cords; and to be able to generate energy, which is unquestionable energy, which would register on any meter or short out any light bulb or start or run any light bulb. Or which could put sufficient calories into a body to make it go on pocketa-pocketa-pocketa without eating, particularly. General Foods won't love us for that last one. The electric light company certainly won't love us for generation of energy of that character. You get the idea? We're flying in the teeth here of a lot of things.

Now, I don't say that there's even any vague possibility of your ever being able to do that as an individual. Possibly only one or two of you be—after carefully coached and audited by myself endlessly, might possibly be able to get up to a point where you weren't scared to show yourself, but of course, didn't. (audience laughter)

And there's where we're headed, busy loafing around—it's just where do you put the emphasis on a problem? And that's the most important thing in auditing: Where are you putting the emphasis on this problem? You're putting the emphasis on the problem, right now, as we have perforce had to in the past, on this: a body—being in a body. There's something very wrong with being in a body, because one doesn't easily get out of one, you see? And as long as we hang with that as the most important thing we have, why, we of course have a little trouble with the thing because we've said a part of the problem is important which isn't important. So we're bound to have trouble with it.

Now, what we're trying to talk about now is, after you get out of your body, we can get to work. And it's somewhat on the order of—anybody who is Step I-ing around and in good shape and so forth has sort of this attitude about it, and you'll see that attitude sooner or later: "Well, that's all very well, that's fine." But it's sort of the attitude toward—that possibly Pop has about a school—high-school kid that isn't getting up in time to get to first class, you know? I mean, about the same level of—well, you don't—you can understand it, you know, but "Well, come on, get up Johnny. Drag out, get dressed, beat it, get to class. Let's get going so you can …" You know, it's just incredible—there's the kid lying in bed.

To a Step I, it's there's this thetan lying in this body: "It's really weird—what's he doing in a body? He says it's hard to get out of the body." Well, a Step I starts to get kind of upset about this after a while, and he starts to get impatient about it. And any moment he feels like all he ought to do is just mock up a hand and reach over and take ahold of the guy's shoulder, see, and reach into his skull, like you do for a goldfish in a bowl, and go flip! He'll get people out that way. You can always get people out that way—pang!

The guy says, "My God, where am I?" Now he is lost! And you have to take him and straighten him up and keep your eye on him real good, and straighten him up and now say, "Change your mind about seeing, and blow up some machinery. Oh, he's got some automaticity over here," so you blow up some automaticity on the guy. He's getting loster and loster. And you say, "What's the matter with this guy, he's so darn lost?" And he's just having a worse and worse time of it. So finally, you actually do take hold of him and shove him back into his head again and turn him around so he can find what he happily considers he should look through—the optic nerves. He orients himself. He's very dazed. But he knows something has happened, and after that he treats you with such abysmal respect that it's disgusting. Doesn't do him any good.

That's why I was telling you that story about this other pc there this morning. The only reason I'm processing this pc: one, rather interesting pc and two—or one, I had to go a long way south on this case and, two, rather interesting person. That's the reason I'm processing him. No other real reason. But I do something for the pc which is a little bit out of line, to just say I flip an energy beam around there and try to clear up an intolerableness in the pain, and the pc slumps. Works every time. I mean, it's great surprise to me that this happens. The limits—no, really, the limits of being able to do something for somebody are quite finite. You can do an awful lot for somebody as long as you don't exceed the bounds of making it very, very difficult for him to help himself. And the second you exceed those bounds and begin to make it difficult for him to help himself, he's injured rather than helped.

A government, for instance, which steps in to help a populace plant enough crops so that they can thereafter be self-supporting people is a good government; because they will be self-supporting people. But a government which starts in on the basis of corn, games and WPA will inevitably cave in the people because they're helping them in such a way to make it almost impossible for the fellow to help himself.

Let's take WPA. Fellow could get on the job at WPA—you know, during—back during the good old Depression. I learned about a lot of things in the Depression, including stupidity—it was the first time I ever encountered it very heavily, and it was real stupid. And these people who got on WPA, works projects of one kind or another: Do you know that as long as they were on WPA they couldn't lay off of WPA for a week to take a part-time job or any other kind of a job? It was impossible for them to do so. They—in England they were permitted to do so; here they were not. And once they took another job to help somebody out, or got a little pay on the outside in addition to the WPA, they were out as far as WPA was concerned. In other words, the government would only help them as long as they were continuing to be slaves.

The immediate result of that was when they—was trying to get boys for the army in 1940, and which brought down on our heads, finally, the thing which is humorously called Universal Military Training. I don't know why they call it Universal Military Training—they're not training a single guy from Mars. I know, I know! I looked around through the armed forces and those things I thought were from Mars were second lieutenants! (audience laughter)

Anyway, the problem there is they help a person to a point where his self-determinism caves in. And that is help him to a point of no return, or toward a point of no return. If you boost a fellow too far toward a point of no return, why, he doesn't come back.

What is the point of no return on helping somebody? It's a nice question, isn't it? Freudian self-analysis answered the question with a wrong bracket—they said the way to help somebody is to get him to transfer completely. I'm not quite sure what they ever meant by transference, and I would be ashamed of that if they knew—they don't happen to know what they meant by transference either. I know because I've heard too many arguments on it. Now, these people helped people to the point where they would transfer and identify with the analyst. That was helping them too far.

One boy walking three miles—he doesn't have any cash at the moment, but he's got an appointment with his analyst—he walks three miles just so the analyst won't be put out with him. No, no. The analyst is there to help the boy, the boy isn't there to help the analyst that way—it's different. So that's helping them too far.

Well, how far can you help them? You could help them as far as giving them good sound auditing of the kind I've been giving you. Because that auditing, every single piece of it and every five minutes of it—except occasionally when a guy gets red-headed and hits him in the head with a book or something of the sort—is assisting his determinism. Every second of it is assisting his determinism. You're not helping him at all. You're making it possible for him to help himself, which is entirely new definition. It's real interesting, isn't it?

Now, where do we get—how far south do we go to bail out a case? Well, we bail them out and then we get busy auditing. That's about what it amounts to. Do you know that every single drill that we're doing on low-level cases right now …

Do you know we're not interested in psychosomatic illnesses right now? Not even vaguely interested in a psychosomatic illness. People's glasses come off in the normal course of making an Operating Thetan. You just run the "seeing eye dog" on them enough. You have them set up an automaticity so they'll—you just get them to set up seeing eye dogs. "Now set up blind seeing eye dogs. Now set up more blind seeing eye dogs. More blind seeing eye dogs." You just do this and the guy—"Now let's waste sight by letting a body look for you." Crash! Glasses? You do that a few times, glasses come off. But you're not doing it to take his glasses off. It just tells you the state of the case. The case is not up to that break point. The case is not perceiving itself well enough, because it's still having to have something perceive for it.

It's pretty hard to orient a person who is very, very accustomed to being only a body until a very short time ago, to the turn of reasoning that: "Well, when you get out of the body we'll go to work—on you. Not your body. On you—we'll go to work, now, we'll fix you up so you are again." Because the guy is a terrible case of "ain't." Real interesting case of "ain't." Anytime you can't look up with MEST eyes and see a thetan, that's a bad case of "ain't" right there. I mean, with MEST eyes, not imagining you're seeing him.

Do you imagine, for instance, that you see that ashtray there? Well, that's—that'd be about as solid as the thetan ought to look to you. It's not any faint thing, if you're going on up the line toward this.

Well, I don't know how long it takes you to get to that point of willingness and unwillingness to be perceptible and so forth. Auditing each other, I can tell you you can kick it on up there, though. It's a very finite number of hours. We're not even going to pretend to get up to that point here in the next few weeks if you—unless, however, you really get down and work.

But there's where the slippy auditing comes in. "Why ain't you visible, fellow? What's the matter with you—you ashamed? You got warts? You got theta warts, huh?" That's the way it goes.

So, although we get this apple in a case, the less we worry about the case in which the apple comes in—which is, I think, why they call it a "case"—and the more we worry about the guy, the better off we are. And if we just change the emphasis of our auditing to: "Say, fellow, that's very curious—you're not visible today. What's the matter, you ashamed? Did you have a date last night? What's the matter with you?" You get the idea? Well, that's—that as a point of view permits you to solve a lot of cases.

The other one is, "Let's fix up this body's legs." I have occasionally, lately … I, by the way, knew this very, very early in the business—knew it very, very early—that if you started to work a chronic somatic and only a chronic somatic, the case made practically no progress. You might get rid, temporarily, of the chronic somatic, but the case itself, if you concentrated on a chronic somatic, made no progress.

You'll find tapes clear back to 1950 which are stating this. It's a very observed thing. And it's the same way today. That's because you're validating the barrier called a body, and you're not paying any attention to a thetan who needs a barrier called a body—his own barrier. He must be able to make a barrier to stop light so as to be visible. And as long as you validate the fact that he has a barrier, he's not going to work to make one.

Have you ever been down and seen somebody that had a hundred million watermelons in his front lawn who would buy a watermelon off of you? No matter how good a watermelon you were trying to sell him—you trying to sell him a much better watermelon than any watermelon he had—he isn't going to buy it.

Same way if you find somebody who has a super-ridged, hydraulically impeded, rigged and distorted barrier to stop and reflect light that—boy is it a barrier and boy, it's good, too. It'll stop the front bumper of an automobile for a moment too. Do all sorts of things, this barrier will—a very interesting barrier. And now you're going to sell him a barrier called a body. Why, you're not liable to, as long as you keep on validating the barrier.

But the only trouble is, the barrier he's got is not quite his. He's depending on a lot of other things to make a barrier for him—he thinks. And out of these great duplicities and so forth, he has no responsibility for his body. Until he'll build a body, he'll never own one. Until he himself creates a body, he'll never have one. And, of course, it'll keep going wrong, and things will keep getting wrong with it, because it's not his body. He stole it.

Did you—I mentioned earlier in this—to this class the matter of the condition of a pirate vessel after it's been used by buccaneers for a month or two. Did you ever have an automobile stolen? Did it ever come back to you in good condition? It's a very funny thing, but it always comes back wrecked. Why? The fellow who took the automobile obviously needed transportation. The best way to get to someplace was simply to keep the machine intact and arrive at the destination. That's true, isn't it? But the machine's always wrecked. There's always something all ruined about the car. Made enMEST out of it. There's what happens to whatever object a person knows, basically and truthfully, he doesn't own—it gets to be enMEST.

What care, really, do people take with these bodies which they really don't own? They don't take any care of them at all. Because they don't patch them up and don't rebuild them fast, these bodies grow old, deteriorate, become unbeautiful and die. That's a hell of a condemnation of a being. You mean he can't maintain and keep going a body? This guy must be nuts! He must be crazy! And you mean that he has to steal a body? Why, if he has to steal one to have one, gee, he's bad off! The poor guy. What a terrible case of "ain't."

Now, you're going to work on a chronic somatic in this body, huh? Well, how can he repair the chronic somatic in this body? He doesn't own the body. That's the one thing he hasn't got—a body. He's borrowed one, kind of. His personal relations—interpersonal relationships with the rest of his family are based upon that fact. He stole a body off them. He kind of tries to start running away at the age of one. He starts falling down when he's running away, and not getting away very well when he's two. He manages it two or three times when he's three. By the time he's five, they've got him broken. He'll leave the body there and sort of pretend he's using it, meanwhile saying it's using him. You're going to work a chronic somatic, huh?

Another thing is you're going to just validate a new barrier—the barrier of pain. Anytime you start validating the barrier of pain, you're setting up something which must resist all effects. What's going to resist all effects in this case? Pain is. Faith healers get in that bracket; doctors get in that bracket—they start resisting pain, resisting somatics, so forth. And eventually they get sick—of course, poor guys. All right.

Where are we trying to cut in on a case? Where are we trying to start a case? We want an invisible being whose attention is not so distracted, and we want to make him visible. That's where we start in on the case: making the thetan visible, not making him sane. We're not even vaguely, vaguely interested in what he's doing with his present body. Because as soon as he learns to mock and unmock with great rapidity, that body will change around and shift around and alter—oh, much more radically, I suppose, than changing your lumberjack jackets and shirts and Hollywood sports clothes and business suits and … See? I mean, that's very easy.

There's where we're trying to enter the body. And that's why we want to—the barrier we want to validate is the barrier of his own creation. So we needn't really try to validate other barriers which he doesn't believe himself to be created.

Two ways to do it. One way: to put him in possession of every barrier in sight. You eventually get that, he'll make some barriers of his own. Don't think that unlimited space is a wonderful state of being—it isn't. That's what I told you about space opera, it specializes in hate. Hate's so lovely—it condenses and makes barriers that are so thick. Nobody—you couldn't get anybody to love anybody in space opera. All right.

Have a little better understanding of all this now? The drills which you are running are those drills gauged toward the fact where you can mock and unmock a body, which means you can mock up a body. If you could mock and unmock the body you've got right there, you will eventually be able to, with continuous drill and so forth, be able to creatively mock a body and unmock it. It'll be good and solid. Do you understand that now? And you've started, right at that point, on making a thetan visible. You understand that? You make visible his own barriers and make invisible the other fellow's, as far as he's concerned, see? And you've got it!

So you're starting right now, you see, on this case level of creating visibility, beingness, perception, as a thetan. And just because you're sitting in the midst of some other buddy's body is no reason why you're not working on this project. You're not really working on the project of exteriorization, you see that? You're working on the problem of visibility.

So let's get going with that slight change of viewpoint and maybe you'll make a little bit better progress. Because we've got you resisting a body to the point of, you see, "I've got to get out of this body and then we can get started." To hell with resisting the body—let's just learn to mock and unmock bodies so we can have a body. That's all. Simple. Do you understand me now? Got it?

You're working on the project this minute, just with the drills you're doing. But I've just shown you that—let's not have the goal of, "I've got to get out of this body." To hell with that. Let's start working—it doesn't matter where you are, you just start working on the idea of having bodies of your own. Do they look any different when you finish up with the body you have? Boy, they sure do. But you learn how to change bodies to that degree, you could sure change your appearance.

If anybody'd been tracking with a pc or two that I've been processing now and then for the last five, six months, if anybody had really had any kind of a visio record of these pcs, he'd certainly see somebody remodeling a body. And never at any time have we talked about getting out of bodies. We just talk about making and unmaking bodies, and they don't think about it anymore. They're out of a body most of the time. They almost never get near one. But they have one, which is a good contact point and it's more and more theirs and more and more theirs to alter.

You see, your body, in essence, is not something for you to pick up as randomity, but it is an automaticity point. As soon as you pick it up and start to resist it, the more you resist this body, the less you'll get out of it.

Okay.

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