View source for Seniority of Processes (4ACC 540319)

'''Series:''' 4th Advanced Clinical Course (4ACC)

'''Date:''' 19 March 1954

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

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And this is the morning lecture of the 19th of March, 1954.

We have certain processes which are very good and certain processes which are quite slow. Job of an auditor to know the seniority of processes. I think it's about time you made an evaluation one way or the other on processes, as to which one's bad, which one's good.

As far as bad processes are concerned, any process is bad for your preclear which causes him to fail. Now, what do we mean by failure? We mean that the action is counter to his intention. The action counter to his intention.

All right. Now, we give him this: We say, "All right, now take your engram bank. Now make nothing out of it. Okay, you're Clear."

And he says, "Wait a minute. I… I've got an engram here—a lock, at least—and it's sitting here in front of me and I don't quite know what to do with it."

And, oh well, you say, "Well just make nothing out of it. Now, let's get a nice heavy engram. Let's pick up your tonsillectomy and make nothing out of that, okay?"

And he—"Whoa, wait a minute. What are you doing?"

And you say, "Well, it isn't what I'm doing, it's what you're doing. If you really listen to me and so forth, why, you'd be able to do these things very easily. Almost any sane person can do these things with great ease. And you're supposed to make nothing out of that whole bank there."

And he says, "But it's still sitting here!"

And you say, "Well, make nothing out of it."

And he says, "It's still sitting here!"

And you say, "Well, now it's very strange. I guess there's nothing much we can do for you." So they pack him off or do something with him.

Well, what are the basic intentions then? If intentions are so important in the subject of win and lose, what are the basic intentions? Basic intentions are as follows: to make nothing out of nothing, to make nothing out of something, to make something out of nothing, and to make something out of something—basic intentions.

Those people who are down the line a little ways, and are running on what we call "terminals," are trying to make something out of something. See, the nothingness doesn't enter into it at all, anymore. All energy is derived from masses of energy which "covert" into other masses of energy, and all of this runs off on an endless chain of "We must conserve everything, and nothing can vanish" and—in other words, you have science.

Science is an insistence upon terminals. Science is a police force which teaches you that even fire can't make nothing. One of its happiest lessons is to take some poor little high-school physics student, who has been very happy up to this time, and one of the things they convince him of is that his fondest belief on the whole track is false: and that is that fire can make nothing out of things and that lightning bolts can make nothing out of things. What they do, then, is demonstrate to him with great ease that if you took all of the ash and so forth of something which had been burned and condensed it back again, you would have exactly the same weight as you had before it was burned. So the mass has not been altered. So, "Fire destroys nothing." And the little high-school student says, "Well, cut my throat!"

There are whole religious cults built upon the ability of fire to make nothing out of things. Man has a tendency to worship those things, put them in his headlines—synonymous, "worship" or "put in your headlines"—those things which make nothing. You will discover that a murderer will get a banner headline, where somebody who has just invented a way to improve the whole universe is left on the back page. The murderer is the thing. He's made nothing out of somebody.

Now, we look over into science, we find out that the more aberrated amongst the scientists are dedicated today to a cult known as "atomism." And this is an ideology which believes that nuclear fission can make all the nothingnesses for you that you will ever need. A nuclear fission makes nothingnesses.

Well, you will find out in the textbooks of fifteen or twenty years from now, of nuclear physics, you will find out that actually no mass is destroyed. That nuclear fission is actually merely a conversion. That it does not destroy any mass, actually. No mass disappears and therefore we have nuclear conversion as a failed project. You'll find this going on.

But right now there are quite a few of the boys that firmly believe that mass is destroyed when nuclear fission takes place. The country looks toward—with alarm and alertness from various motives—toward any thing which is liable to, or has the capability of, making nothing out of things. Let's take ourselves an atom bomb: it makes nothing out of things. All right. It's liable to make—one fellow looks at it, he says, "It's liable to make nothing out of me." Another fellow looks at it and says, "Well, it's liable to make nothing out of the Russians." Another fellow looks at it and he says, "It's liable to make nothing out of science." Different motives, all based on the same thing: it's going to make nothing.

So, let's look at intentions. How can you break down intentions? Intentions are to make something of nothing, to make nothing of something, to make something of something, which is altered or shifted, and to make nothing of nothing—relative nothingness. You get these basic intentions and they're all in terms of something and nothingnesses, because this is basically a communications universe.

Now, when you get agreement, you have something making a something. See? You got two somethings. That's an agreement. Or you have a nothing making a nothing, That's an agreement. A disagreement is a somethingness over here and a nothingness over here, counter-opposed. The nothingness is trying to make the somethingness into nothing and the somethingness is trying to make the nothingness into something. The nothingness is trying to make the somethingness into nothing, is balked by the inherent characteristics of the somethingness which says that it can't condense down to nothingness and so we get an argument. Hence life's conquest of the physical universe, since life is a nothingness engaged upon the conquest of a somethingness.

Now, life could either believe itself to be a somethingness and so carry on as a somethingness in its campaign to alter somethingnesses, or it can just go on an all-out endeavor, covertly, one way or the other, trying to make nothing out of the entire physical universe.

When an individual believes that he has to make nothing out of everything, and yet he himself is something, see—here's a double intention—he has the feeling, then, that he should put into different forms, other forms, so as to bring about at least an unworkability of form. That's as close as he could get to making nothing out of it.

This is somebody that's running on terminals. Now, anybody from 4.0 down is running on terminals. SOP 8 —they're running on the idea that they are terminals handling terminals. In other words, they're in a something-something-something category. Anything which they do, actually, is going to be just a relatively greater or lesser something. They have lost contact with the idea of a nothingness. The whole society and the learned men of the society had lost contact with nothingness to the extent that there wasn't a definition of nothingness. They say it's an absence of something—was the way it was defined, rather uniformly.

But the society was running on the basis that somethings were changing somethings in order to change somethings. And this in itself is terminaling. In an electronic picture you have a positive pole and a negative pole, you get a flow between these two things. This individual does not believe that he can create, much less destroy. A fellow who cannot destroy utterly, completely, also cannot create utterly and completely, he believes.

And the more a person depends upon terminals, the more he merely converts one thing to another and the less he banishes. If you ask him to put out a beam of energy which was going to do something or other, he might or might not be able to do it. But he would look around for an energy mass to take the energy out of, in order to conduit it over to put it into something else. It just wouldn't occur to him that all he had to say was, "There is now a beam of energy," and bing there'd be a beam of energy. A thetan can create energy. Don't mistake this.

He can also destroy energy. Don't mistake that.

Now, we get down the line of intention, though, and when an individual finds consistently that he cannot make a nothingness out of somethingness, consistently discovers this to be the case, then, of course, he goes into agreement with the somethingness. He's been disagreed with to the point where he himself agrees and then he becomes a somethingness. And you ask him to be three feet back of his head and he sticks right there—right in the body.

Why? You've just asked him to be a nothingness. He can't be a nothingness. The entire world around him has too long insisted that he is a somethingness. He has too long insisted, too often insisted that he is a body. He is a somethingness. When you exteriorize him you rather uniformly find that he has a body, a theta body. Curious thing. And if you work him a while longer you will discover that he will exteriorize from the theta body. He goes on up the line, in other words. One preclear exteriorized from forty such bodies.

Here we have an individual who has been disabused of the fact that he can be nothing. He does not have permission to be nothing. That's the main thing he doesn't have. He got that way because somethingnesses consistently insisted that he be something.

The effort to communicate at all, of course, brings with it and carries with it duplication. So a somethingness is saying—just sitting there, if looked at, it's saying, "Be something."

And a nothingness is sitting there saying, "Be nothing." If observed at all it says, "Be nothing." In spiritual healing we have many, many interesting examples of this. The spiritual healer consistently and continually is saying to bruises and burns and broken legs and things like that, "Be nothing." They're saying specifically to the pain of the injury, "Be nothing, be nothing, be nothing." Well, they'll fail just so many times and then after that they will have the darnedest collection of bruises, burns and broken legs. Why? Why is this?

Well, they lost. Their intention was overvoted. So what do we have here? We have the intention thwarted. What is the definition of a loss, for an auditor? "A thwarted intention." Many people get around this by refusing to have any intentions anymore. They turn it all over to machines and say, "The devil with it. Every time I have intentions, I'm wrong." What have they lost? They think there's a tremendous liability to having intentions because they know they can't get out of masses they get into.

Well, let's take this preclear that doesn't exteriorize. He doesn't exteriorize at all. Everything has insisted to him that he is a body. Everything has insisted that he is a body. He's something, in other words. And where it hasn't insisted he's a body, it's insisted he's even heavier stuff, such as stoves, trains, so forth. There's been a tremendous "I am thereness" on the part of somethingness. He's been impressed with the existence of somethingnesses up to the point where he has a total concept of himself as "I'm something." "If somebody asked me to be back of my head, how can I be back of my head? I'm something. I'm right here. I'm the body." You see? So the auditor's intention gets thwarted by the same mechanism.

Well, you say to this fellow, "Be three feet back of your head," he isn't. Something, then, of this nature has taken place: He does not, one, have the permission to be nothing. Everybody has insisted in his family and so forth that he amount to something, that he be something, that he'd better succeed and so on—which is to say, "Be something." And all these things have pounded him and hammered him to a point where he was very willing and going forward and being something. And then the second cycle that occurred in his case—there are two cycles that happened here, two parts of the same cycle—this happened then: he ran into something, somebody, that insisted he was nothing, and he resisted them. He knew a girl or something of the sort. Of course, this was mixed up in his family life, too.

It's understood that if he's got to amount to something, they're challenging him and telling him accusatively that he's nothing. You know he's got to be something.

So he's run into somebody—usually, maybe even current with his being audited—who tells him all the time, "You're nothing." And his response to this is, "I'm something!" See, "I'm something." And they say, "You're nothing." How do they say, "You're nothing"? Well, they say, "If you just dressed better and acted like other girls . " "If you could do anything, if you were worth anything, if you had any skill or talent... " Get the idea? In other words, this is all an implied thing. All these critical things are "You're nothing." A blow is, to some degree, a confirmation of the fact that a person is something and is an effort to make him nothing with a blow.

Well, this individual has run this cycle. People have insisted that he be nothing and have insisted that he be something, that he was nothing and that he's something bad, and he's gotten pretty well snarled up about the whole thing. He's in a strange state. Well, he's on a flock of maybes. What's a maybe?

The definition of a maybe is something that doesn't know whether it's a something or a nothing.

We could take this apart then, couldn't we, on a communication line with this individual. We could take it apart with this individual, because it's obvious that the only thing that could be wrong with him is that his intentions have been thwarted. At one time he could selectively be something or nothing at will. Now he's lost that. So he must be opposed to a great many counter-intentions, one way or the other. He must be resisting.

If he's something, why, then he makes his father right; he makes his father's intentions come true. If he's nothing, then he makes his last wife's intentions come true. You see how that is? He's faced, finally, with just a sort of a haunted, hunted feeling whereby anything he does is going to make some enemy right. In other words, he's afraid of running on other people's intentions, isn't he? He's afraid of this.

Mustn't run on somebody else's intentions. You might say that all an individual has in his self-determinism is the right to think his own thoughts. That's certainly right. All right. As he thinks his own thoughts, then these intentions which he has are overridden. He loses. So he'll even stop thinking just to keep from losing. Every time he puts energy into the body, somebody's intentions go into restimulation. Well, why is this?

You know, the only way you can make a pet neurotic is to make a pet out of it. If you were to take a cat and let it be born utterly wild it would probably stay pretty sane. It's been often remarked that the way you made a pet—the way you made a psychotic coyote for instance, was to make a pet out of the coyote.

You can go over this quite a bit. You'll find out, however, that people are walking around granting beingness, all the time. Everything and anything. If they can grant beingness, they can control things. If they can't grant beingness, they can't. Granting of beingness.

There must be an awful lot of people that granted him some beingnesses he doesn't want—this fellow that can't exteriorize—isn't that right? Must be a lot of people granted that body beingnesses he didn't have any use for at all. People came around and said to him, "Be something" and "Your beingness is only acceptable to me if you are something." And somebody else came around and said, "Your beingness is only acceptable to me if you are nothing" and "If you don't stop biting your fingernails... " or something of the sort. And so, these are, in effect, energy deposits and they actually go into restimulation when the preclear starts to handle or control his own body. He finally will just sit back and watch the body sort of bumble through life, just because he restimulates intentions all over the place.

Well now, a thetan who is exteriorized and who is in fairly good shape, he has a slightly different problem. He's a nothingness which is communicating continually with somethingnesses. Well now, he should remember once in a while to communicate with a few nothingnesses. Just look around and find some nothingnesses. Say, "Well, that duplicated me."

The obsessive quality of this, though, doesn't show up until it gets into a terminal condition. You can have a preclear simply say, "I am the same as... " "I am the same as a billboard." "I am the same as a clock." "I am the same as a body." "I am the same as this..." and so on. This is a statement of terminals. And then he says, "I am nothing" and so forth. "Why, I am the same as space."

Well, as I told you yesterday, space is not a complete nothing. It has geographical locations. So he gets nothingness mixed up with space, finite space which has, of course, geographical locations in it where bad things have happened and so forth. So he doesn't want to be this kind of a nothingness. He gets into a confusion, in other words.

Well, the only reason your preclear couldn't get up to that point is because he's running on order-reversal machines. Almost anybody is running on an order-reversal machine, because of this something-nothingness and the characteristics of communication itself which reverse everything—the mirror effect and so on. And somebody is liable to be running on one of these machines which reverses orders. So you say to him, "Put out your right foot, now, and put some feeling in the big toe" and he'll scratch his ear.

He might tell you he's complied with the order, but the point is he doesn't dare comply with orders. Why? Because if he complied with orders, then every nothingness he looked at, he feels, would make him a nothingness, and every somethingness he looked at would make him a somethingness.

Let's go back to something else: What's the thetan trying to do, anyhow, in this universe? Well, he's actually doing something that's very, very simple: he's trying to put up his own mock-ups and take down other peoples'. Drama—that's the works.

He could either belong to a crew or a gang which have it in common that they put up mock-ups or that they take down mock-ups. When I say mock-up I mean it broadly. The gang of workmen who got together and built, for instance, the Empire State Building, were in agreement simply because they were putting up a mock-up. They were putting up a mock-up. They were all agreed on that. And they were trying to keep the elements of the MEST universe and rival companies and business concerns and depressions and so forth from taking it down or making it impossible for it to be erected. And this was the war in which they were engaged and this is the drama of life.

Actually, a thetan though, if he's operating fairly well, he's trying to put up mock-ups and keep other people from taking down his. He's trying to put up mock-ups of his own or take down other peoples'. Or he is trying to keep other people from taking down his mock-ups. And other people are trying to keep him—or other thetans, other life forces, other mountains, whatever you want—are trying to keep him from taking his mock-ups down. Other phase. Or he's trying to get others not to take their mock-ups down.

If they insist crosswise one to another that they mustn't take their mock-ups down, you eventually get "conservation of energy." Eventually you run into this as a concept. In other words, "if you put up a mock-up, it's got to stay there," see. Forevermore, you've got to have this mock-up. Truth be told, any society which goes off on a care of the body, "We've got to heal everything," is of course dramatizing this "You mustn't take down the mock-up." Every homicide squad is dramatizing—if psychotically—dramatizing, "You mustn't take down mock-ups, you mustn't take down other people's mock-ups, now. You've got to make them last and persist and they've got to go on and on and on."

Well, a thetan is in pretty good shape if he can just sit there quietly and put up mock-ups and take them down at will. He's in really pretty good shape. Sounds dull, but it's not. Very complicated process. But in its essence the simplicity is that.

All right. Now, if our preclear isn't exteriorizing easily or if he goes out of the body and he doesn't have very much feeling for that body and he doesn't want to come in, he's run into this one: somebody else is putting up him as a mock-up. Again, we're on the basis of his own determinism or other-determinism. Again, we're on the basis—same statement: intentions. Something is counter to his intention.

In other words, other people are putting up him as a mock-up. Well, if he is inhibited from taking the mock-up down all the time he will certainly get the idea that other people are putting it up for him. So this fellow is walking around with a body that other things are putting up. He's not putting it up. He wants to take it down. And they say, "No, no, no, nope, nope." So he's in a jam. See that?

Now, somebody who's exteriorized and doing all right and so forth, apparently, may still have this bug in the machinery. He's got the idea that everybody else has put up this body, this mock-up, and it's not his. It's not on his determinism that it keeps on running. And so, therefore, he's being put up as somebody else's mock-up, so far as a body is concerned.

Might ask you right now, if you're having a little bit of a rough time: just get the idea of your body having been put up as somebody else's mock-up.

Whose mock-up do you think it is?

Now, that's what we know as cross granting of beingness in a social order. Other people have granted your body beingness to such a degree that it lives to some degree for them. There's actual machinery in operation that the thetan actually is unaware of, has no control over—makes the body do the strangest things.

Oscar comes in the room, he knows what he should do with Oscar: he should shoot him—right away! Because Oscar is a bad animal, strictly. And yet he says, "How are you, Oscar? How are you? Have a cigarette." And yet Oscar is a terrific threat to his survival in more ways than one. The thetan will stand there looking at this body saying, "Have a cigarette. How are you, Oscar?" And he'll say, "Oh, you son of a bitch—what the hell is wrong with me?" And then he says to himself, "Well, maybe I'll shoot him tonight." And then it says, "Well, oh, no you won't, because you know what'd happen to you. If you shot anybody, you would be electrocuted."

Well, look, he's been trying to take this mock-up down for years. "Rationally," this is the perfect solution: shoot Oscar and get electrocuted. [laughter] Then he can go off and conquer other worlds and he won't get into the same tangle he was in before, he hopes. There's always hope until a person is completely gone.

So a thetan stands around watching his body do the darnedest things. He'll eventually get the strange feeling like he's haunted. Many psychos get this. They're absolutely certain their bodies are being directed by witch doctors or something of the sort or by magic rays that are coming out of wuff-n-wuff machines. Some of them will tell you that they're in direct communication with people who give them orders, such as God. And they'll even turn around and sell it to the public.

Anyone who is dramatizing this is dramatizing the fact that they're a communication particle on some communication line. They're not a source of communication. They're not really an effect of communication. They're just a relay point—they're sort of being a telegraph pole in life saying, "Don't bother me. I just get the messages from over on the right side and pass them through over on the left side. I just work here." No responsibility in terms of communication can be summated, just as that: "I'm a relay point. I'm not at the cause-point, source-point or receipt-point."

All right. So a thetan is trying to put up a mock-up. I'll be a son of a gun, he can't get one up. You'd say to him—just in mock-ups (in Scientology), instead of bodies, just crossing terminals—you just want him to get an image picture, you want him to put up an image picture of a dog. Nope. He'd like to get one but he can't get one. "Well, gee whiz," you say, "what's this? Well, this is horrible, I mean this is very mysterious."

It isn't very mysterious. It's people have taken down his mock-ups so doggone often he's got a running machine which makes nothing out of his mock-ups. And it's running and whirring. He's completely unaware of it. It's in the vicinity of the body and it is a granted beingness. Enough people granted him beingness sooner or later and the intentions of those people—was so clear: "We're going to take down your mock-up. That's all we want to do is take this mock-up down and make nothing out of this body."

Well, they'll just take down all mock-ups: hopes, dreams, anything of the sort. The fellow is running on installed machinery that takes his hopes, dreams, image pictures, mock-ups down, without any consent of his whatsoever. So he sits there unhappily putting up—saying, "Well, a dog will now appear. Ermmhmm. No dog." Well, he says at last, "You know, I don't have the capability of making a mock-up." Nyaaah! That's just exactly what people wanted him to think.

All this says is, "The mock-ups disappear before I can see them." All this says is, "Something is knocking these mock-ups down. Something is making them disappear before they appear. Something is making nothing out of my mock-ups." That's the statement that can be made. Or, "Nothing is making nothing out of my mock-ups."

Now, people who go into spiritualism get themselves haunted by guardian angels and things like that. Do you know, the immediate effect of doing this on a body—where an individual, a thetan is running a body—the immediate effect is to make the body very lazy and eschew effort.

Why? It's a nothingness out there communicating continually with the body. See that? Here's the thetan, he's a nothingness, but he thinks he's a somethingness, he's in a body. And he thinks that this guardian angel that's over here, eight feet to the right and slightly above or something of the sort, is communicating with him. Well, just the fact that he thinks something is communicating out there over which he has no control is enough to make him try to duplicate nothing. In order to receive these nebulous nonexistent communications, he's got to be nothing, hasn't he? He's got to be nothing at the effect end of the communication line.

So a fellow having a guardian angel has no—he'll eventually get very nothingly and effortless. He'll get tired, too. Wonderful slave mechanism.

Now, the something-nothing characteristic, of course, is a bit of a disagreement, so people disagree with their bodies. Similarly a nothingness when beheld by a somethingness is disagreed with. You get a live person, he observes a spirit or something like that, he has a tendency to disagree with that unless he goes into a sort of an apathy, or unless he is well exteriorized and he's operating, then he knows whether or not he has a spirit on his hands.

But below this point, here's an outside nothingness communicating with the person—the guardian angel. The guardian angel is nothing, has no form, is a source of thought. Sure, he put it up there, but he didn't know he did it. You see that? He was sold this big package by some priest or something of the sort. A couple of coppers on the collection plate and he's got himself a guardian angel, a nothingness trying to communicate with him. Well, a guardian angel of course due to its seniority, superiority, its hierarchy, its rank, rating and grade—it's name, rank and serial number—has any priority over anything he thinks. So that of course puts him at the E end of the communication line.

Well, he's a somethingness trying to become a nothingness. And the immediate result of this is illness, tiredness, lethargy and so on.

You see, if he could turn around and go the other way once in a while, that would be fine, nothing wrong with that. So a guardian angel said good morning to him. So he as a nothingness simply says good morning to the guardian angel. Nothing to this. You see, he knows he's a nothing. His intention in being a nothing is to be a nothing. The guardian angel is a nothing, he could converse with this guardian angel. But if he was up to that state he'd probably know there wasn't any guardian angel there. And if he did run into a guardian angel, he'd sure know about it. And he'd say "Hello" and the guardian angel would say, "What you doing invading my territory?" And he'd say, "Well, I'm just invading it" and so forth.

"Well, don't you go advising those Catholics down there what they're supposed to do" and so forth. "That's my territory."

And he'd say, "Well, I don't know, this is my territory. You don't seem to realize, here, that I'm—my name is Moses."

And the guardian angel will say, "Yeah?"

And he'd say, "Sure, that's right."

She'd say, "Okay, well I'll move out of the territory."

Here is your problem in terms of intentions. It's this communication line I showed you yesterday. It gets all mixed up. Well, how many ways can it get mixed up? The second you know how many ways it can get mixed up, believe me, it's not mixed up anymore. Not for you! Nothingness-something, something-nothing. The sequence of two bodies talking to each other that resolves into finite puzzles. Finite number of puzzles.

What is the preclear doing then? Where is he on this communication graph? Well, discovery of that is about the seniorest technique there is. What is the technique? It's just a graph. That's what the technique is. It's the definition of communication itself. That's what the technique is.

What's this guy trying to do? Is he in position B, you know, the first body, insisting on the continued existence of C? Or is he in the position B trying to insist on the continued existence of D? Or is he in the position of A trying to get a continuous communication through to C? Or is he at A trying to get a communication through to B? Well, all right, we run into this preclear and he hasn't any face, he says—you know, you say, "Feel the end of your nose" or "Feel around the body."

"What? Feel it—I can, with my fingers."

You say, "No, you just sit there with your eyes closed and feel the end of your nose."

He says, "I it's a very funny thing but," he says, "you know I… I don't have any face." He never noticed this before.

And you say, "Well, feel something else."

He says, "What?"

"Well, feel your stomach."

"Well, it's the funniest thing, you know, I don't... I don't, don't have any stomach."

What's he doing? Well, he's a sort of an inverted A. But we won't care whether it's inverted or crossruffed or trumped as an A. He is obviously into the problem of a nothingness trying to make a nothingness out of his body. Well, if he's into that problem you've got many choices.

He's either a thetan who knows he's a thetan and he's madder than hell at the body and he's just going to unmock it, come what may. Or he's been up against somebody else who is bound and determined to unmock that body. You've got one of these two choices. Either case, you have something that looks very like a machine. It could be mistaken for a machine, but any machine built along this line has as its basic-basic this communication graph. It could look like a machine and so forth, but it's actually just trying to do what? It's just trying to communicate. Well, all right. If a nothingness is trying to communicate to a somethingness, there is some impulse in the nothingness to make a nothingness out of the somethingness. You know, get a duplication, in other words, in the communication graph. There's an impulse to do it.

You look at a mountain: You're a thetan, you're looking at a mountain, you have an impulse to chip a couple of rocks off of it, anyhow. You might say this is a very beautiful mountain and you're very fond of it and everything is fine and you're very happy about that. You can think of yourself as a mountain. Well, if you're in good shape you can do that and never think twice about it one way or the other, because you're perfectly willing to be a mountain, you're not resisting being a mountain. The mountain isn't resisting being you, it can't resist anything anyhow. So you're in good shape. You can look at the mountain and be fond of the mountain all you please. But a guy who's just exteriorized, he gets a sudden glimpse of a mountain, he'll either blank out the view entirely, just close it out—bing No, he doesn't want to look at that mountain. That means he can't be a mountain if he can't duplicate a mountain. And he looks at the mountain and he sees it clearly; and he doesn't shut off the Visio, he'll at least knock part of the rocks off of it.

Anything where he's obsessed a little bit on the communication line—isn't entirely determined and clear about his own intentions and what he's doing—will cause him to try to make a nothingness out of the mountain. He can get very covert about this. He cannot look at the mountain at all but look at a facsimile of a mountain. That's another—just another method of being covert about mountains.

Well, all right then, this problem is this then: your preclear, he's got a nothingness of his face, he's got a nothingness... You can run this just exactly like you would run machines. So machine processing goes upstairs pretty fast for individual auditing. I mean you've got— that's a pretty senior process when you concentrate on machines which make nothing out of things.

If you concentrated on machines that made nothing out of things you'd get further than machines that make something out of things, because that's inevitably, no matter what state the preclear is in, somewhere within the range of your auditing. Your preclear is fighting machines that are trying to make nothing out of him. Well, if he goes on fighting nothingness, how are you going to Theta Clear him, huh? How are you going to put him into the state he's in? If he's fighting nothingness, he says, "Nothingness is my enemy." He must assume then, immediately, that he's something. Because that's the only enemy nothingness has—something. So he has to assume he's something in order to fight these nothingnesses.

The boys who will fight Scientology have not just dug their own graves, they've ordered the GI blanket and so forth to bury themselves therein and the sod is already trickling on their face. Why? Well, they're fighting the idea of Theta Clearing, see? "Oh, Theta Clearing is no good. I mean, the people are nothing. What do you mean a thetan is nothing? Nah! That's nonsense!" and so on. They just go, and they go around now, being a body, being a body, being a body, stuck, stuck, stuck.

Now, you start fighting spirits and you get the same way. That's why churches operate the way they do. Let's fight the spirit of evil, a nothingness. Let's fight spirits in general. Let's fight ghosts. Anybody ever get ahold of you and try to scare you when you were a little kid with a ghost story? Yeah, let's fight ghosts. Let's fight spirits. Let's resist all this nothingness. Let's throw some energy up as a barrier so that nothingnesses can't get at us.

And you come along as an auditor and you say, "All right, be three feet back of your head." And he can't do that. He knows he's something. He can't be a nothing.

Well, unfortunately for the problem of auditing, it makes a very, very tough job when a fellow is really stuck down on terminals, because he can't create. He's afraid of energies and so forth and more than anything else he's afraid of nothing. He's real scared of nothing. And you start to run anything on him which triggers out or starts to direct him in toward being a thetan, he's liable to get sick at his stomach. He's liable to get upset, in other words, physically. Because what he does is tinker around and fool around with his body machinery all the time. He pushes it around.

Well, a body has machines that make nothing out of things and the stomach is the primary machine that does this. Consequence: you get stomach reactions and sensations in auditing.

Now, let's take a good solid look at a preclear and find out where he is on this graph. Is he at B trying to communicate with Cs? If he is, then he's obviously being something so that he can communicate. If he doesn't exteriorize, he obviously has a resistance toward nothingnesses. In other words, he won't run this whole communication line of nothing at A to something at B to something at C to nothing at D (the other thetan). He won't run that full communication line.

A lot of things you could do. One of the things you could do is to have him order spirits around. Now, a fairly high-toned but long since spun-in group, which were much more active and energetic than spiritualists, were the magicians. The early magicians of the eighth, ninth, tenth century. They went around ordering spirits all the time. Good therapy. I mean, it didn't matter whether spirits existed or not, it was a good therapy. They were communicating as cause to nothing. And if you do that long enough, you get an exteriorization, whether you like it or not.

Now, if this fellow, though, is sort of up against it in terms of there's just nothing in his body, there's not much thought of going through from B to C. If he's just sort of stuck there, he's not communicating out very far from the body, you can be fairly certain that he has automatic machinery in the vicinity of this body which are making nothing, making nothing, making nothing, making nothing, making nothing. And he's avoiding being anything like automatic machinery making nothing, because every time he tries to be nothing it's painful.

Now, proof of the pudding in that: this individual has a lot of nothingnesses in his body. Hmm. Got a lot of nothingness. He'll say his face is kind of missing, he doesn't quite feel he's there, so forth, and yet he can't exteriorize with certainty. Then it must be that machines are in existence in the vicinity of his body—impulses, something like that, are in the vicinity of his body, which are trying to make nothing of various parts of his body. Trying to make nothing of his face. Trying to make nothing of his stomach, so on. And he's so tangled up with these machines, the moment you try to give him the idea that he's nothing—you know, he's a nothingness—you've set one of these machines into operation, he's liable to get a face somatic or a stomach somatic. He will sort of hang up. Well, a way to handle this is just have him go on making nothing.

And now, let's take this boy. He can't get mock-ups; he can run thoughts but he can't get mock-ups. He's sometimes bogged down in blackness but not necessarily so. He's got lots of holes in the body—that's the main thing—he's got missing parts of the body. He has nothing-making machinery in restimulation.

There's no sense in you going on trying to make him make something of himself. You just have him concentrate on making nothing of things. And if you want to grab the first machine in sight that is making nothing, why, you'll probably grab the machine that's making nothing of your orders, because that is a louse-up. That's also making nothing of his orders.

So, you tell him, "All right, now, whenever I tell you—you be something, now, that countermands orders—now, I'm going to tell the body to feel its head. Now, you receive it instead and tell the body to feel its feet." Cross orders. Make him do that for a little while and you'll have taken over the function of the machine. You will have desensitized it. The preclear will then be more able to follow your auditing orders.

As I told you, there are several ways to nullify what we call machines. Your next step in such a case would have him start making nothings out of various parts of his body.

Now, the one which hangs up, there, is the fact that if you're not careful, he'll start running out of havingness. He knows he can't create energy, and you're discharging energy masses which he's depending on to cross with other masses in order to produce current, and you'll get him messed up a little bit electronically. But that's not terribly serious. It's not as serious as leaving some of this machinery in operation.

Now, you're liable to discover a force of fifteen or twenty pounds of pressure against his face. Just as you start to run this, he's liable to practically get his face pushed off. Well, you just run this machine that makes nothing of his face. You should realize that you're probably running the Assumption. That is the moment when the thetan picked up the baby. That was the last time he clearly and understandably was a nothing. And he sort of left his (quote) "theta body" sitting there facing himself. You're liable to throw it into action. So you do, so what?

Just have him get the idea of somebody (not sitting in front of his face, for heaven's sakes), "Just get the idea," the way you'd run this, "Just get the idea that somebody's face is in front of you and you're making nothing out of it. It insists on being something, you insist on it being nothing. It insists on being something, you insist on it being nothing, back and forth."

He's liable to get this tremendous pressure. Any time he tries to be, in other words, a nothingness or think in terms of nothingness, he's keyed-in somatics. Will that upset him?

Male voice: It’ll do him good.

Hm!

But actually, if you really forthrightly take over machinery, it'll run, won't hurt you any, if you're very forthright about it. You just go on and run it. Don't let him fool around with it. Just go on and do it. And you'll take some of it down, some of this nothingness machinery.

Now, you could ask him to be a machine that made nothing out of his mock-ups. You know, get the idea that you were chewing up a mock-up that somebody else just made. Now, get that idea again that you're flattening out a mock-up somebody else just made, so forth. You could ask him to be a machine that furnished blackness so as to make nothing out of things. And have him drag curtains and get the idea he'd just seen something, drag a black curtain over it, seen something, drag a black curtain over it, and so forth. That's one of the ways he's staying out of communication. He knows he can't get into communication, he doesn't dare. That's because one can't communicate, of course. Impossibility. He's spun in on that.

All right. As far as individual auditing is concerned, the techniques which resolve this problem of the preclear as nothing, the body as something, and getting them back into their proper categories—the thetan is just a thetan and the body is just a body—the techniques which resolve those things are, then, as far as individual auditing is concerned, the seniorest techniques you've got.

Now, there's a very interestingly simple technique about the whole thing. Just get the idea of making a nothing out in front of him. That's all.

I could elaborate this on and on. You just have him do it, over and over and over again. Make a nothing, make another nothing, make another nothing. He starts telling you somethingnesses show up, somatics turn on—"You just make another nothing, huh?"

You'd just go on like this for an awful long time. The only thing that would get in your road is you would delete the body's havingness. The body has to have in order to live. Thetan actually isn't very happy when he doesn't have something.

So your progress with such a case depends upon your resolution of this communication problem. The techniques which you should use very early on a case are those techniques which immediately solve these problems.

An order-reversal machine is built on this set of postulates: You try to make something out of the preclear, the machine is going to make sure that it makes nothing out of the preclear. You try to make nothing out of the preclear, the machine is going to make sure that it makes something out of the preclear. You try to make nothing out of a situation, the machine is going to make sure that something is made out of the situation. That's a direct reversal which comes out of the something-nothing categories. A machine or little circuits which tell a fellow he's a liar or tell him he's wrong or criticize him and so forth are just such machinery as this. He'll run into demon circuits. Well, today we call them machines. That's what they are, much more aptly. We used to call them demon circuits. Call them machines; you got the same thing.

They're only doing one thing. They're trying to make nothing out of something and something out of nothing. In other words, they're doing this one thing of trying to create a communication imbalance, simply because obsessively communication imbalances are so common in the person's life that he begins to accept those as the total reality. And that's the kind of processing that resolves such cases—the resolution of this problem.

Now, where the individual has had many an experience of one kind or another of—you know, he's had an experience and then it's never happened again and so on. Well, he backs off from agreement. Agreement is dangerous. He, as a something, which tells a something, something. Well, all right, he just puts his communication from a somethingness, himself, to a somethingness, some other self, and what do we get? He is unsatisfied if that communication is delivered. This is a reversal. That's because he knows he's not a something.

Basically, way back down at the bottom of all this, he knows he's not a something. He gets unhappy about it. So he appears to be kind of jealous of every something that goes on around him. He's a competitive spirit with the universe. You ask him to be a room and get the idea that he's the same as other rooms and so forth, he might have a little difficulty doing this. You can't get him to be the same as anything. He knows the only safe solution to the problem of communication is simply stay out of communication, see. That's it.

So, there's another little process that's quite workable, is you ask him to get sort of an idea of his body out in front of him and get an insistence that he's the same as it. And then get the reversal. Get his insistence that he isn't the same as it—that's the truth—and then get his insistence that he's a reversal. That is, that he is the same as it; his insistence that he is not the same as it.

His insistence that he is the same as some other body such as Papa's body, Mama's body, his wife's body; her husband's body, in the case of a girl. And then get the insistence that he's not the same as. And you're running out maybes, like mad. Well, this has the slight liability of processing energy masses. Well, that's not so good, because you'll have to handle your preclear rather gently and you remedy such processes along the line with havingness wherever possible. You make him mock-up things and snap them in on him and so on.

Every time you unbalance energy you unbalance havingness. After you've run any process such as putting lots of things in the walls and putting nothingnesses and so on, you say, "All right, now create a nothing out in front of you. Create another nothing out in front of you. Create another nothing out in front of you. Create another nothing out in front of you. Create another nothing out in front of you."

After you've done this for a long time, have him create eight anchor points of something and snap them in. Or have him duplicate large masses. These will remedy havingnesses.

His havingness is liable to go by the boards, running almost anything. Until you've got the case all the way solved, you'll have to keep interspersing whatever process you're using with havingness.

So what are our senior processes actually? Those processes which solve, one way or another, the something-nothingness of the individual, and those processes which handle and resolve his havingness. Those are the senior processes which we have.

Now, remember that his idea that he is the same as MEST universe space will bring him down with a crash. Because MEST universe space has fixed geographical points in it. And this is solved to a large degree by "giving some places you can be." And he'll soon get unstuck enough from geographical locations in MEST universe space so that he will be free enough to be an actual nothing. As he's being MEST universe space, he's not really being nothing. He's still avoiding a lot of geographical locations.

We solve MEST universe space and its difficulty by finding places he can be, places he is not— those various processes. Seniorest processes we have, then, resolve, then, these problems and should be applied by the auditor.

Experience, finding out whether or not you get results in your preclear, will tell you whether or not you're running the processes right or wrong. But the thing to do is to run the processes. And you'll know by the response on the part of your preclears whether you need to change how you're doing it and so forth or whether you need to understand it better or whether you understand it sufficiently well.

All right.

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