Reach-Withdraw (2ACC 531220)
Series: 2nd Advanced Clinical Course (2ACC)
Date: 20 December 1953
Speaker: L. Ron Hubbard
A lecture and group processing session given by L. Ron Hubbard on the 20 December 1953
We have here this special lecture, December the 20th, third lecture of the day. A lecture and processing session on Reach and Withdraw.
Today we talked a little bit after class about Reach and Withdraw and I think we ought to talk about it a little more.
It appears in one of the PABs—Professional Auditor's Bulletins—as Formula H. The discovery of Reach and Withdraw itself marked a definite peak, because here was the activity in which the thetan was engaging.
What does a thetan do? A thetan reaches and withdraws. What does the MEST universe do with relationship to the thetan? It reaches and withdraws— reaches for and withdraws from the thetan. So we have this as an operating basis. And when the thetan is reaching and withdrawing on the same wavelength as the MEST universe, he is of course trapped by the MEST universe to that degree that he insists that he is meeting resistances in his reaches and withdrawals.
The whole process of trapping something would be to convince it that it was surrounded by barriers. Now, how do you make a barrier? You get the MEST universe—in the MEST universe, you make it this way: You get the MEST universe reaching and holding its reach out. See, in other words, it reaches to a certain level. Well now, you could say it was reaching to a certain level and withdrawing. It was reaching and trying to withdraw in a such a—trying to reach and trying to withdraw in such a stability that you had a wall.
Now, a thetan can come along and see this wall and he can reach and withdraw on exactly the same wavelength, but he can, again, try to reach and try to withdraw at the same time, and he'll get a matched wavelength against that wall. And if he just holds it there and freezes it there, why, he would feel he was really stuck. Why? Because he's met a resistance.
Now, the resistance to anything brings about the cycle of inversion. So a person inverts simply because he's been overreached. Something has reached him faster than he could withdraw and has turned him backwards, and he's now going on its determinism. So we get something reaching him and overreaching him and now he's using something else's reaching. So there we have overreaching on the part of an other-determinism to the point which the individual becomes the other-determinism.
In other words, we overcome the ability to reach and withdraw on the part of the individual and compel him to reach and withdraw at the behest of an other-determinism. So the other-determinism is what the preclear is using. And when you find somebody that's really, really out of his mind or something of this sort, he is operating entirely on somebody else's or something else's determinism.
Now, there are many, many mechanical means by which this occurs. There's the engram. The person has had something reach him so powerfully while he was trying to resist it, that he was pressed right straight back down into apathy; and then in apathy, of course, pushed into a situation where he could only accept this inflow, so he has the inflow. Now, the MEST universe reaches so well—and then he operates, of course, on this inflow, and he uses it to reach and withdraw.
So we find an individual using facsimiles, and being dictated to by facsimiles, because they've been overcome by energy so often that even their own energy can turn against them. That's not too hard to understand, particularly if you drew a—well, if you took your hand, for instance, and reached past a certain point, you could see how it would reach right on out the other side, and the individual then is running backwards. You get these direction shifts on the part of people. You wonder why is left right and right's left? Well the person is running on one of these inversions. He's been overreached. And he's running on the overreach.
Well, a person who has agreed heavily with the MEST universe has had to have been overreached first, and several times, in order to bring about a condition where he would only go in the same direction that it goes.
Now, I won't go into a bunch of theoretical stuff because this stuff I'm giving you is terrifically practical, but it opens up, in para-Scientology, an awful lot of doors. And one of these doors is which way does time travel?
Well, you'll find the thetan who is going along in the MEST universe time stream must be traveling there backwards for him. And that's just para-Scientology, see? He's traveling backwards. In other words, he's going from, what is for him—into a state of destruction. Well, a thetan would never under his own determinism destroy himself. In the first place, he couldn't. But he is apparently degenerating as he hits the universe, so therefore a thetan going forward would have a tendency to become more and be more and so on. And you get a thetan to run backwards any engram or run backwards any time span, and he gets regret, and he gets regret and so on. He's trying to stop time; this is definitely true. And he gets stuck on the track as a reason why. He tries to stop particles.
Well, as I say, it opens up the door to a tremendous amount of speculation— just reach and withdraw. Reach and withdraw—he's overreached and so after that, he uses the motion which he's been granted. And after that, he's stuck in a time stream, and you can say all sorts of things. It leads off into lots of speculation, and it wonders whether or not the composition of energy is as it looks, and there's lots of things you can go into there. But we're not trying to go into that, we're just trying to go into this simple action. What's a thetan do? He reaches and withdraws; he is reached for and withdrawn from.
That's—in terms of any action, then, that's what he's doing. Now, how many ways can you phrase reach? Well, actually, the word reach has been used advisedly. Because a thetan reaches for, more often than he reaches to,
In other words, he's his own best space limiter and so on. And actually, a person who is unable to reach adequately is unable to arrive. And for your thetan that you're practicing on, why, he, of course—the one thing he probably can't do is arrive. Because in this universe, to arrive is to die! And that's the final arrival. See, anybody that's having trouble with arriving is having trouble reaching. So he's trying to reach.
Now, an individual who's having trouble with perception is trying to withdraw.
Now, I've brought up the case, and I'll state it again, of the individual whose perceptions turn on and then suddenly turn off. You work, and—like mad and you decide that the best thing in the world to do is to get this fellow's perceptions on. You work, you work, you work, work—oh, you decide that's real good, and he decides that's real good, and you think you're very triumphant— and then you see him on the next session and his perceptions are off.
And you say, "Well, the son of a gun, he just made up his mind and he turned his perceptions off." No, he didn't. But that's what it looks like. And you're looking at the basic mechanical fact of occlusion. You're looking at a problem of havingness, you're looking at a problem of ownership when you're looking at the problem of turn-off perception.
Now, he's been educated in the field of ownership. He's been educated there's certain things he can't have. Ownership is a problem of havingness. If you own something, you can have it. If you don't own it, you can't have it. That's the way the police systems of the world operate. And therefore, if you don't own something, ordinarily you mustn't touch it. And if you own something you can touch it.
So a preclear who's occluded is having ownership trouble—always having ownership trouble. He has to have it real nailed down, and deeds of title and all sorts of things to convince him that he owns something, and only then can he touch it.
Well, when he's been overcome too often with other-determinism, he of course believes that even the pictures he sees—because they are pictures of other things—he believes they aren't his. But they're pictures of things he can't touch, so he can't touch his pictures.
So you turn on beautiful visio of a facsimile and he flinches and he comes right straight back out of the perception of it. Why? Because he doesn't dare touch it.
In order to perceive anything, a thetan must be able to touch it. See, he must reach it. And he reaches out and reaches something and then brings it back in as a picture. Now, if he's depending on a photon flow and everything to come to him, then he's agreeing with the inflow of the MEST universe and it's just reaching him all the time and so forth. Well, it can reach him and go straight through him.
You can get anybody to reach out—just close his eyes and reach out toward an object and he will come back with a picture of it. Ordinarily, this is true. And then he'll take a look at the picture of it and flinch and it'll go black. That's because he can't have it. He mustn't touch it. It's one of the most aberrative— single action on the track would be people trying to convince you that you mustn't touch things. But that is enforced by pain.
Pain is the result of having touched something which was not supposed to be touched. And after a person has touched things and been hurt many times, then he recoils the moment he sees something—he won't touch. So then he gets problems of ownership. There, too, is problems of protection. Protection is don't touch.
Well, now in phrasing "reach," you can phrase it as "touch." As in phrasing "withdraw," you can phrase it as "run away" or "leave alone" or "mustn't touch." And in phrase of "reach," you have "perceive"; in "withdraw," you have "don't perceive."
And in terms of an occlusion, you have withdraw into what he at least owns, which is the old burned-out residue (nobody else wants that, he can have that) so he can get back into the blackness. So he's seen something and flinched. The second he's seen something and flinched he's, of course, back in the blackness again, so off go his perceptions.
Actually his perceptions are there all the time. Only he isn't on the other side of the black curtain. So he's having reach and withdraw trouble.
Now, there's something he mustn't perceive, which is something he mustn't touch. Now, let's just take an analysis of a case, and let's take him on an E-Meter and let's take him over the eight dynamics and let's find out what dynamic he mustn't touch something on. In other words, what dynamic are you supposed to leave alone? Well, you'll get several flicks on a meter. And you just take these, then, and have him reach and withdraw from that class of things, and those things which he mustn't touch will eventually show up and his perception will come on. Now, Reach and Withdraw in a desperate case will turn on perception.
If you have to sit down and run Reach and Withdraw until you turn on perception, you just do it, that's all. But it's formula. Now, another thing which—it's Formula H and it's very applicable.
So what is the modus operandi of perception? The modus operandi of perception is sending out some energy—in terms of reach and withdraw— and taking some pictures of something with that energy, and then examining it. And that is a safe way of doing it for any thetan. Another way to do it is throw a viewpoint out there and look at it. Well, he's doing this with his eyes.
Now, a person who's having trouble with this, you say, "Now reach for the clock. Now withdraw from it and take a look at what you've got." And he does, and he has a picture of another clock. See, he reached for it all right, but he gets a facsimile of another clock. He retailors it before he gets it back, because it might bite. He mustn't duplicate, if he's doing this, you see?
He reaches for the clock and he gets another clock. Well, he can't duplicate the clock. A person who can duplicate very easily, of course, just reaches for the clock and gets a picture of the clock, that's all.
Reaching and withdrawing has a great deal to do with perception. So there are things he mustn't touch, which means things he mustn't reach for and withdraw from. And that comes under heading of reach and withdraw and that's why perceptions are off if you want the most basic rule—mustn't touch.
Mustn't touch is mustn't have. Those things which are protected are those things which others mustn't touch. You can almost index a preclear simply by touching him on the shoulder. If he flinches and has to run it out after you've done that, why, you know that this boy is having an awful lot of trouble and he's probably an occluded case—nothing to that, see?
So here we have with great ease, a (quote) "diagnosis" (unquote) of the thetan. How much can he reach and withdraw from?
Now, oddly enough, one of the first things that a thetan recoils from, in terms of reach and withdraw, is space—because there's nothing to reach.
Now, did you ever stand up and fight nothing? Well, you can get a preclear with the idea of fighting nothing, and he gets kind of sick. The terrific satisfaction of a bull during a bullfight when he finally gets his horns into that horse—it's wonderful. Up to that time he's been able to butt nothing but capes. And boy, that bull will take anything to just butt good and solidly at that horse—oh, it's anything. That's satisfactory. You can practically hear him purr as he gets those horns into that blanket and twists them around.
At the same time, there is really why he can later on be befuddled further and transfixed by swords. Because he's gotten this terrific engram: All the time he's butting the horse, he's being knifed. He's being piked, really. He's being piked so thoroughly that after that he doesn't dare butt. And this, in essence, is what has happened to the thetan.
He's fought nothing and fought nothing and fought nothing and then he finally did fight something—and, by golly, he fought it with a great satisfaction and boy, did he get a kickback from it, but solidly. And he got enough kickback from it so after that he doesn't even want to fight something. So now he won't fight something and he won't fight nothing.
Well, the first perception problem was perception of space. You get unlimited space—he threw up some unlimited space and then tried to see something in it, you see? He put a mock-up up in it or put something in it and then somebody took it away and then he tried to see it again. And he tried to fight whatever took it away and he couldn't see this. And so he was left fighting nothing. Now, this is insidious and horrible.
Another thing is, space doesn't give you a bit of attention; all you can do is—to space, is give it attention. You get some preclear to get the idea of black space giving him attention and you get a terrible problem in terms of reach and withdraw. That's why most of your occluded cases are space opera people. They've been out there in black space often enough and long enough trying to reach some destination or withdraw from some destination (because the action of travel is reach and withdraw simultaneously; and—yes, you withdraw from what is behind you and reach what is in front of you) and you get a point of apathy, as far as they're concerned, on ever reaching anything or ever really getting away from anything. Because they have no—no points with which to compare their travel, and they are apparently just motionless but still trying to reach something, still trying to withdraw something.
You tell such a person, "Now reach. Withdraw." He gets blackness. He's stuck, in other words, on trying to reach and withdraw in black space. And you show him something and he has trouble with havingness too—that's another part of space opera. And so anytime he sees anything, he'll flinch. If he sees a mock-up, why, maybe three or four mock-ups later, he'll all of a sudden go black again.
So as a consequence, when he loses anything, everything goes black. The idea of loss turns everything black. That's a not-havingness—that's again, he has failed. He put up something there and he said, "Nobody else should touch it," and by golly, they did. He can't even protect it and so he must be back there in black space where it was all so very, very interestingly upsetting. He just says this to himself.
He flinches away from the object, and he doesn't want to see it again. Well, all right. We have in our categories of thetans many manifestations, and all these manifestations are reach and withdraw. Let's take that Tone Scale up there. And we find out that every emotion on it is a manifestation of reach and withdraw. How do we do this?
Anger is "must reach, can't reach."
Insanity itself, the emotion, is "must reach, but unable to reach." And you run that on a preclear, "must reach, unable to reach," and he'll eventually turn on the emotion of being insane. It's just a certain portion of the Tone Scale up there rather than a condition into which one degenerates—he gets a reach and withdraw lock-up. All right.
Now we get the individual who is afraid, and the whole environment, to him, is saying, "Withdraw, withdraw, withdraw." And the tiniest little reach that he makes will make him afraid. See, he makes a little reach and he gets scared. Why? Because the environment tells him he has to withdraw. He can't make the environment withdraw, so he has to withdraw.
Hence we get this little process you can use on a cat: You make the cat cuff at your fingers. You coax him into cuffing at you and slapping at you, and finally—you withdraw every time, you see, and he gets the idea he could make the environment withdraw, which makes him very cocky indeed. He gets to be a very healthy cat. Oh, he gets to be a tough cat. Just that's—dangerousness then, is whether or not you can make something withdraw when you tell it to, and control is whether or not you could make something withdraw or come to you. In other words, if you can reach it and withdraw it from its former position, or move it sideways. So there's "hold and let go," go along with that, and— holding something still or letting go of it.
Now, a lot of your preclears have a trouble with "hold" and "let go." They'll get out of their heads and they'll get hold of something and can't let go. And this really upsets them. They go back in their heads and after that, they're just—they're sunk.
So reach and withdraw, naturally, bring about the conditions of hold and let go. If you've reached something and grasp it, you have to let go of it before you can withdraw from it. They've got this, but it gets tangled and confused in them. And now a preclear who's done this is simply drilled on the basis of reaching something, grabbing hold of it and then letting go of it and withdrawing from it. You put those two steps in there.
You ask some of these people right here, by the way, whether or not they've had this happen to them, and two or three of them will tell you they have. And the thing that gets it over that is just take their MEST hands and just make them reach things, hold on to them, let go of them and withdraw from them mechanically over and over and over and over and over. And they all of a sudden say, "You know, I don't have to be stuck to this stuff."
They're usually in some kind of an Assumption body or an old Fac One body that holds on or sticks to something. Well, they've just been in too much combat with the MEST universe and they measured up its wavelength too well, and they're on a "not have" and they're generally an occluded case and so forth.
But here is reach and withdraw manifested all the way up and down the Tone Scale—all the laws of motion have to do with reach and withdraw. And all the laws of terminals have to do with hold and let go and reach and withdraw. When we get into this subject, then, we're pretty well into the subject of life behavior. And it's the most important one.
Now, it isn't the most important because I said it's so—not because I just said so, that's not the reason it's the most important one. Could be, you understand—I'm totally capable of doing that. But it doesn't happen to be the most important reason why. It's because it works. All right.
Now, when we look over our preclear, we'll find out that those things at which he cannot look—now, let's integrate this into look, feel, effort, think. Those things which he has to think about but can't look at are those things which he doesn't dare reach. He can't touch them, in other words.
And those things which he obsessively remembers are those things which can touch him any time. He's realized he's powerless to forbid things from touching him—certain things. So therefore, he gets touchy. Fits right in with the language, by the way. He gets touchy to the point where you tap him on a shoulder unexpectedly and he jumps about four feet. He just doesn't like that—not at all. He wouldn't even like a friendly pat—it upsets him a little bit, a tiny friendly touch.
Because things can touch him any time. Well, of course, the darn fool's got a body—of course things can touch him at any time, but that's beside the point. He thinks he's the body, so therefore, if anything can touch the body, they can touch him and he just gets more and more convinced.
And we get the highest echelon of all of this: The fellow is as convinced about being able to reach and withdraw as he is convinced about being able to reach and withdraw. That's about the end of it. So you just exercise him long enough to be convinced he can reach for these things with impunity—as himself, not as a body. That's nonsense to reach for them as a body.
A body, of course, is highly destructible and is almost total inflow. The body doesn't do any reaching and withdrawing, all it does is withdraw.
Now, let's get somebody being pounded and hammered and booted around, and booted and hammered and pounded around, and bing-banged and thud-thudded, and do you know he eventually gets a craving to have something. In other words, his own reachingness has been turned into withdrawingness to such a degree that he has to have. In other words, the pounding has given him a desire to own.
He has been overcome often enough so that the desire on the part of the thing overcoming him was eventually translated into the energy units which he has still about him. So he turns around, you see, and goes the opposite direction, and when he tries to reach, he'll pull in.
A fellow who has—just has to have things. You'll run into that, because you get a preclear to give up an aberration—boy, he doesn't give up an aberration worth a nickel. Well, that's something he has to have. Well that's because he's been overcome too often by things reaching to him. They can touch him, they can overcome him, they can reach him at any time. He's convinced of all this.
Well, this is any of your cases from IV down to VIII. This is any of them, from IV to VII. And your—the problem there is just a problem of having been overcome.
What is self-determinism? Self-determinism is whether or not you're reaching and withdrawing or whether or not something else is reaching and withdrawing, and that's about the end of it. That necessitates space before any of this can take place. Okay.
Well, I just want to give that to you real solidly, because a lot of you are having trouble with—having a little bit of trouble getting a session really rolling and getting somebody really in the groove so they're easy to process.
Well, you use some Reach and Withdraw and you'll find out they're not so hard to process; because they know something can happen because this technique does produce action. And this is a formula, this is Formula H. And whether sentimentally or otherwise—I mean, whether the word is too sentimental, it nevertheless ... I called it Formula H just so it'd stand for "hope" and— because it'll give the preclear some. So you just remember that's why it was named that way. And it was named that way so that you might remember that if your preclear appears to be very despairing about what's happened to him, you reach and withdraw for a while.
Now, I've run this on many cases on specific things and achieved very interesting results. One fellow reached and withdrew for basic-basic for about ten hours and turned on all the perceptics on the line. Another fellow—he actually found it; it actually is there. Another fellow did some other things on Reach and Withdraw and recovered most of the aberrative material on the case in a very short session.
But the use of this, of course, is to some degree—unless you yourself address it straight out to the MEST universe and direct it in that fashion, it has a tendency to be a subjective technique. That is to say, you can have the fellow reaching and withdrawing in terms of his own universe, toward his own facsimiles and toward his ideas, long enough and it becomes a limited technique. It practically spins him. So you can't carry this on forever without making him reach and withdraw in this universe.
Well, you can do that—you can make him do that forever. You can have him reach and withdraw from these walls and through these walls and so on.
Well, in essence, that's the whole of technique of Step Level VII of SOP 8-C— is just reach and withdraw. Now, as I've said earlier, it's the whole of all the other techniques. Okay.
Now, let's take a long breath here, and I'm going to run some processes here on you as a group and just demonstrate this. This is one technique that just by telling you about it isn't going to hurt it in its processing, because the fellow that can beat this one isn't alive.
And when I say reach, I actually mean reach. Get as close to it as you can. If you don't get to it, at least get toward it, and spot where it is. See that? I mean, let's not shorten up on it. Let's try to get to it. And when it reaches for you, if there's effort there, okay. If there's just lookingness there, okay. It just doesn't matter what is there, you run whatever seems to be there in terms of reach and withdraw.
Now, we're going to do this fairly rapidly. And if you get caught on—you've just started to reach and we've already gone through a reach and withdraw cycle, why, you just skip that reach cycle and grab the next one I give you. Because you actually can't mess up a bank with this one. Anybody whose bank can be messed up with this one is already so messed up there's no hope for him, so let's go. (audience laughter) All right.
Now let's reach for present time.
Now reach for present time behind you.
Now reach for present time below you.
Now reach for present time to the right of you.
Now reach to the left of you. Okay.
Now withdraw from present time behind you.
In front of you.
Above you.
Below you.
And otherwise.
Now let's get present time reaching for you from in front of you.
Now let's get present time reaching for you from with—behind you.
Reaching for you from above you.
Reaching for you from the right side.
Reaching for you from the left side.
And withdrawing from in front of you.
And withdrawing from behind you.
Withdrawing from above you.
Withdrawing from the right of you.
And withdrawing from the left of you.
And now get it in a sphere, withdrawing.
And get it withdrawing some more.
And get it withdrawing some more.
And now as it withdraws, get you reaching for it as it withdraws.
Reach for it around as it withdraws.
Reach for it behind you as it withdraws. Get its feeling of trying to withdraw at least, while you reach for it. All right.
Now as it continues to withdraw, you withdraw from it.
And you withdraw from it even harder.
Now you withdraw from it even more.
Now reach for it.
Now have it suddenly reach for you.
Now withdraw from it and have it withdraw from you.
Now have it reach for you and you reach for it. Okay.
Now put what you've been doing out in front of you as a sort of a hit-or-miss mock-up and duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And throw it away. Okay.
Now, those of you who can, be three feet back of your head and continue this exercise there. Or twenty-five feet or twenty-five miles—be back there, outside. If you snap in, that's not very important.
Now, if you're inside, try and get this, too: Get the body reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Get you reaching for the body.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Get the body reaching for you.
And withdrawing from you.
And get it withdrawing from you.
And withdrawing from you.
And withdrawing from you.
And withdrawing from you.
And withdrawing from you.
And you withdrawing from the body.
Now get it reaching for you.
And you reaching for it.
And it withdrawing, and you withdrawing from it.
And you reaching for it while it withdraws.
And you withdrawing from it as it reaches for you.
Now get it reaching for you.
Withdrawing from you.
Get you reaching for the body.
Withdrawing from it.
Reaching.
Withdrawing. Reaching. Withdrawing. Reaching.
Withdrawing. Okay.
Now where you are, contact present time. Okay.
Now reach for a baby—that's very unspecific, but you just reach in the direction of a baby. Now withdraw. Now reach. Now withdraw. Now reach. Now withdraw. Now reach. Now withdraw. Now reach. And withdraw. Get a baby reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you.
Now duplicate what you've just been doing in whatever fashion you care to. And duplicate it again. Duplicate it again. Duplicate it again. Duplicate it again. Throw it away. Okay. Now let's get you reaching for a group. Withdrawing from one. Reaching for a group. Withdrawing from one. Reaching. Withdrawing. Reaching. Withdrawing. Reaching. Withdrawing. Reaching. Withdrawing. Reaching.
Withdrawing. Okay. Let's get a group reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. Reaching for you.
Withdrawing.
Reaching for you.
Withdrawing.
Reaching for you.
Withdrawing. Okay.
Let's get you reaching for a group.
Withdrawing from one.
Reaching for a group.
Withdrawing from one.
And reach for two corners of this room.
And withdraw from them.
And reach for the space—the middle space of the room.
And withdraw from it.
And reach for it.
Withdraw from it.
And reach for it.
Withdraw from it.
All right. Now let's get the middle space of the room reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
You reaching for the space immediately above this building.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Get the space above this building reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Get the space near the Moon reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Get you reaching for the space near the Moon.
Withdrawing.
Reaching.
Withdrawing.
Reaching.
Withdrawing. Okay.
Now let's get you reaching for an animal.
Withdraw.
Reach for an animal.
And withdraw.
Reach for an animal.
Withdraw.
Reach.
And withdraw.
Reach for an animal.
Withdraw.
Reach.
Withdraw.
Now get an animal reaching for you.
Withdrawing.
Reaching.
Withdrawing.
Reaching.
Withdrawing.
Reaching.
Withdrawing.
Now get you reaching for a spirit.
Withdrawing.
Now reach again for a spirit.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Get a spirit reaching for you.
Withdrawing from you.
Spirit reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
A spirit reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Now you reach for God.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Get God reaching for you.
Withdraw.
And God reaching for you.
And withdrawing from you.
God reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Now reaching for you.
And you make him withdraw.
Reaching for you.
You make him withdraw.
Reaching for you.
You make him withdraw.
Reaching for you.
You make him withdraw.
Now get a spirit reaching for you.
You make the spirit withdraw.
Spirit reaching for you.
Make it withdraw.
Spirit reaching for you.
Make it withdraw.
Spirit reaching for you.
Make it withdraw.
Get the MEST universe reaching for you.
Make it withdraw.
Universe reaching for you.
Make it withdraw.
Universe reaching for you.
Make it withdraw.
Universe reaching for you.
Make it withdraw.
Now let's get mankind reaching for you.
Make it withdraw.
Mankind reaching for you.
Make it withdraw.
Mankind reaching for you.
Make it withdraw.
Mankind reaching for you.
Make it withdraw.
A group reaching for you.
Make it withdraw.
A group reaching for you.
Make it withdraw.
A group reaching for you.
Make it withdraw.
A group reaching for you.
Make it withdraw.
A member of the other sex reaching for you.
Get you withdrawing.
Get a member of the other sex withdrawing.
With you reaching.
Other sex reaching and you withdrawing.
And get the other sex withdrawing.
And get a member of the opposite sex reaching for you.
And make it withdraw.
Get a member of the opposite sex reaching.
You make it withdraw.
Member of the opposite sex reaching.
You make it withdraw.
Member of the opposite sex reaching.
You make it withdraw.
Member of the opposite sex reaching.
You make it withdraw.
Member of the opposite sex reaching straight on through you and keeping on going.
Throw that one away.
Member of the opposite sex reaching for you.
Make them withdraw.
Member of the opposite sex reaching for you, reaching straight through you and keeping on going.
Throw it away.
You reaching for a member of the opposite sex. Reach for them, reach straight on through them.
Throw it away.
Member of the opposite sex reaching while you reach.
Opposite sex reaching while you reach.
Opposite sex reaching while you reach.
Reaching while you reach.
Reaching while you reach.
Now withdrawing while you withdraw.
Withdrawing while you withdraw.
Withdrawing while you withdraw.
Member of the opposite sex reaching.
Make it withdraw.
Member of the opposite sex reaching.
Make it withdraw.
Opposite sex reaching.
Make them withdraw. Okay.
Get your body reaching.
Get it withdrawing.
Get it reaching.
Withdrawing.
Get you reaching for your body.
And withdrawing.
Reaching for your body.
And withdrawing. Okay.
Reach for the four upper corners of this room.
Withdraw.
Reach the four upper corners of this room.
Withdraw.
Reach the four upper corners of this room.
Withdraw.
Now be well away from your body if you can. And within yourself, see if you can find the capability of doing this: You as a thetan, whether interior or exterior, get the idea of reaching for yourself—not your body, for yourself.
And withdrawing.
Reaching for your other self or yourself.
Withdrawing.
Reaching.
Withdrawing.
Reaching.
Withdrawing.
Now get your other self—however you've mocked it up, located it, actually found it—get it reaching for you.
And withdrawing.
Reaching for you.
Withdrawing.
Reaching for you.
Withdrawing.
Reaching for you.
Withdrawing. All right.
Now mock up yourself as a thetan—wherever you want to mock it up— splitting in half, and the halves withdrawing from each other.
Let's throw that away.
Get yourself as a thetan again, splitting in half, and the halves withdrawing from each other.
Throw it away.
Splitting in half, and the halves withdrawing from each other.
Throw it away.
Now duplicate that.
Throw it away.
Duplicate it.
Throw it away.
Now get you as a thetan holding two halves of you together, pulling in, withdrawing inward.
And duplicate it.
Duplicate it.
Duplicate it.
Duplicate it.
Duplicate it.
One pair at a time. Duplicate it.
Throw them away. Okay.
Get you as a thetan finding which direction it is easiest to reach and withdraw. Which direction is it easiest to reach and withdraw?
Now locate that and orient that very carefully.
Now reach and then withdraw, the easiest direction.
Now reach and withdraw again.
Now reach and withdraw again.
Now reach and withdraw again.
Now reach and withdraw again.
And now you know the direction you've been reaching and withdrawing— that was the easiest direction—now let's take exactly the opposite direction. The—exactly the other side of what would be a sphere, exactly the opposite direction. Now reach in that direction, and withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
And check it up to make sure you're still reaching the same direction there.
Reach.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Reach.
Withdraw.
Now let's pick out what's now the easiest direction for you to reach and withdraw in—let's just select a point and let's reach in that direction.
And withdraw.
Reach.
Withdraw.
Now let's take the exact opposite pole to that and let's reach in that direction.
And withdraw.
And let's reach in that direction.
Withdraw.
Reach.
And withdraw.
And reach.
And withdraw.
Now whatever you found there or didn't find there, whichever way it was, duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And duplicate it.
And throw them all away.
Now let's reach for your childhood home.
Let's withdraw.
Reach for your childhood home.
Withdraw.
And get your childhood home reaching for you.
Withdraw.
Reaching for you.
Withdraw.
Now get the most dangerous thing in your childhood home—whatever it is that occurs to you at this instant—and get you reaching for it.
Withdrawing from it.
Reaching for it.
Withdrawing from it.
Reaching for it. Withdrawing from it. Reaching for it. Withdrawing from it. Get it reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. Reaching for you. Withdrawing from you. All right. Now let's just reach for the childhood home. Withdraw.
Reach for your childhood home. Withdraw. Reach for it. Withdraw. Reach for it. Withdraw.
Reach for your childhood home. Reach right to it if you can. Withdraw.
Now get your childhood home reaching for you. And withdrawing. Reaching for you. Withdrawing. Reaching for it. And withdrawing.
Now if there's more than one, take the earliest one that's turned up and reach for it.
And withdraw.
Reach for it.
Withdraw.
Reach for it.
Withdraw.
Reach for it.
Withdraw.
Reach.
Withdraw. '
Now get it reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
Reaching for you.
Withdrawing from you.
You reaching for your earliest childhood home.
Withdrawing from you.
Now reach for your entrance point to the MEST universe.
Withdraw.
Reach for your entrance point to the MEST universe.
Withdraw.
Reach for your entrance point to the MEST universe.
Withdraw.
Entrance point to the MEST universe. Withdraw.
Get it reaching for you. Withdrawing. Reaching for you. Withdrawing. You reaching for it. And withdrawing. Reaching for it. Withdrawing. Reaching for it. Withdrawing.
Now reach for the four upper corners of this room. Withdraw. Reach for them. Withdraw.
Now pick any building in Camden—any building in the city. Withdraw. Reach for it. Withdraw. Reach for it. Withdraw. Reach for it. Withdraw.
Get the four upper corners of this room, hold them for a moment and don't think. (pause) All right. Withdraw from them. Now let's remember something real.
Now a time when you were in good communication with somebody. Now let's recall a time when you felt some affinity for somebody. And let's recall something that really seems real to you now. And a time when you were in good communication. And the beginning of the session.
And the four upper corners of the room right this minute. Now reach for the end of session. And here you are. End of session.
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