Communication (4ACC 540325)
Series: 4th Advanced Clinical Course (4ACC)
Date: 25 March 1954
Speaker: L. Ron Hubbard
And this is March the 25th, 1954. First morning lecture.
I want to give you a brief review, summary, of auditing procedures used and some of the patter that goes along with them.
There's a marked difference in any auditor who knows he has tools to use and an auditor who doesn't know he has tools to use. This is the first marked difference you find in auditors. There's the fellow who knows that his saw is a saw, his hammer is a hammer, and that these are for use when you use saws and when you use hammers.
And then there's the fellow who thinks there might be a technique and there's some other technique, possibly, but he doesn't know. There's so many of them he doesn't quite know which one to use. And so when he picks up one technique, he thinks probably he ought to be using some other one, so forth. The difference is he simply doesn't know his tools, that's all.
The problem is easily and simply stated, far as a preclear is concerned. The communication graph tells you that the thetan should be at C and the body, the bank, the environment, should be at E. And with the thetan at C and the body, the environment, the bank, other people, optimumly at E on that communication line, we have a problem here of speed or the time required to traverse the distance between C and E.
Now, as long as a person is alive, he's actually at a C someplace. As long as he's alive. He may have enough involved and in restimulation so that he's at E, more or less, but he actually has as much distance to his environment, as much distance to his communication ability as he has potential distance on his C—E line. This is very, very simple.
Now, the more C—E lines that are in there, actually, the less distance the preclear has between C and E. You get this? If he has an enormous number of C—E lines and so forth, he must be quite anxious about it and he must be pretty well closed down on whatever he's trying to affect. So you eventually will get somebody who has—he's running through about one thousand consecutive C—E lines, it's all balled up, it's like trying to go through a barbed wire entanglement rather than over a telephone line, for him to get anyplace, And he's liable to stand when he talks to you, right straight in front of you with his nose practically brushing your nose and he doesn't know quite when the conversation begins or when it ends. He's got to be in that close to be understood.
Another symptom of this is a fellow yelling over a telephone line. The fact that he has a distance between himself and the person he's talking to is terribly alarming to him. You see almost anybody doing this (talking in rural areas particularly) if they're talking long distance, boy, they just know they can't talk to New York. But there's that line all sct up thcrc. And you'll know when somebody is making a long distance call because you can hear them—if you're outside, you can hear them shouting loudly. Actually, the shouting disrupts the relay circuits. And they could speak in just as soft a tone of voice as they wanted to, those relay circuits would pick it up. But they have in mind the idea they've got to get across this tremendous distance, so they have to put a lot of effort into it, they have to shout, they have to go to considerable trouble in order to be heard.
Now, similarly, a person who is talking on a small extension phone merely to upstairs is liable to talk very, very quietly. You know, they won't put any effort into it. They know that's a very short distance away.
In other words, distance worries them. A person who's going to have communication trouble is going to be worried about distance in many forms. Well, if you say to a preclear, "Well, let's see, let's think of walking down to the border, taking a hike down to the border." And if you immediately got a sigh of exhaustion on his part, something like that, you've got somebody who's probably having a lot of communication trouble. You see? It's distance that worries them. Getting distance in there. Distance impresses them.
Now, their communication is as bad off as they think the distance has to be traveled by something. A person can tolerate the idea of ten light-years of distance if he can be at one end of the ten light-years and a split second later at the other end of the ten light-years without traversing the distance. The more he agrees with the MEST universe, the more he agrees with the fact that something has to go across that distance to get from one end of the ten light-years to the other. In other words, something has to go across the distance to get from C to E. The distance has to be traversed.
Now, you see, the distance can be there and communicated across, without being traversed. A thetan is very good at this. If you want to take one of these Beep Meters, you could find, as has been very shocking to people to discover this in more ways than one, it actually has an electronic pip, a little shock, that goes along with it. You take one of these Beep Meters and we find a dead spot on somebody's face. Now we find this dead spot and he's holding it there, and as an auditor, as an observer, one simply envisions the guy connected with the electrode of the Beep Meter. See, the Beep Meter is making no sound at this time and he just envisions this as taking place. At the moment when he gets a total envisionment of a connection having been made, the machine goes "beep." He can do this with anybody. He could take somebody who was unconscious, was not regulating this at all and just call the exact instant, time after time after time, when that machine was going to sound the note. That is to say, he is at a remote distance from the machine and the machine is connecting. You see that?
All right. Where is the difficulty, then, with the preclear in terms of communication, mechanically? He thinks he has to go through a lot of, and across a lot of, distances, go through a lot of lines and so forth to get from any point to any other point. And his effort to do this and his anxiety about not being able to do this has a tendency to jam up all these lines.
You see, any communication system is composed of C to E lines. I don't know how many there might be in the average human being in order to get a command through. Optimumly, there would be one. The thing which is being ordered should be at the E point and the thetan should be at the C. And that would be that—no further bypasses, shunts, anything of this character. But in the average being I wouldn't know how many actual bypasses there are, but it would be some tremendous mass. It'd be something on the order of picking up all the telephone lines in this city, complete with their connections and switchboards, and dumping them in a tangled mass in a vacant lot. And the thetan picks up some loose end someplace and says cautiously, "Walk" into it, wondering what on earth is going to come out the other end. He loses confidence in his ability to communicate because there's so many lines to go through, there can be so many factors involved. There are many things in restimulation.
All right. Now, what does a V do? He gets mixed up in a whole mass of these lines, C to E. Any communication line, you see, you've just cut a segment off of a telephone line and you can say, "Well that segment is C because that's the primary in the direction it was going and this other segment is E." Cause and Effect.
Now, there are Cause-points all the way through this bank, you might say, this tangle of wire. (You can envision there's this tangle of wire.) And there are Cause-points all the way through there. There are relays and there's phonographs connected to it and there's television sets and radio receivers and there's all kinds of things connected into this line. Well, a V spends most of his time running around seeing what is at these C-points. You know, the only thing that's important is for him to be at a C-point. Well, he misses this. He goes around and he keeps inspecting this bank trying to find all of the causative factors in his mind—which is to say, he's just inspecting and trying to do something about all of these wildcat C-points on the line. Well, these are wildcat, believe me. He's liable to find more darn things connected with more darn things.
Well, now, this Beingness Process that we've been running here lately, actually spots exactly these points where all lines head in and dead-end and which can be either C or E, but are at least stops in the bank. Well, he goes around and if he can find these and get these out of the road, why, his communications clear up quite markedly. It can be done mechanically. That's Beingness Processing and so forth—it's more or less a mechanical address to the problem. You're getting these stops out of the coiled tangle of wire and you make it more and more possible for the fellow to be at C with whatever he's trying to effect at E on one line only.
All right. An individual is as good, as well off, as he can be cause and as he's willing to be effect. Just state it that way. He's as well off as he can be cause and he's willing to be effect. In other words, a person should be perfectly willing to be the effect of anything. But he also should be perfectly willing to cause anything. If he were doing that, the time factor in here would be instantaneous, as far as his communication was concerned. There wouldn't be any time lag, he wouldn't be traversing distances in order to get a communication from point C to point E across a distance. He wouldn't be taking any time to do this. The fact that he wanted something to go in at point C and across a distance would be enough for it to have arrived at E. You see that?
Now, it's just like you stand there and turn on a Beep Meter. The fellow puts the electrode against a dead part of his body. You say, "All right, now, make the electrode sound." And he strains and sweats and he's having a horrible time and he can't do it. So you're standing clear across the room from him and you just envision that electrode and the inside of the preclear as suddenly being connected and the machine, at the instant you envision it and close the terminal, goes "beep." And the preclear, he realizes you're doing this, he knows this. He's liable to jump and become very nervous because you're producing an effect upon him simply by thinking about it across a distance.
Well, the funny part of it is, individual after individual have different abilities to make that meter beep. A person who could make it beep simply by just thinking about a glimpse across any dead tissue area would be, in essence, amongst many other things, quite incidentally a great healer. You see this? I mean, it's incidental that he'd be a great healer, he could be a lot of other things too. But if he can have somebody put one of those beep electrodes up to a dead area of his face and then, without touching the man or regulating the machine or anything else, just closing the terminal on him—"beep!"—if he can do that, bang, bang, bang. And if he could even do it through scar tissue...
By the way, you put it on some old scar and it's dead, it isn't sounding at all, you'll find out that to close those terminals requires just a little bit more (quote) "sweat" on your part and because that scar tissue is there so as to inhibit further pass of pain—which is to say, electrical current, so it's an insulator and you're trying to close the terminals with an insulator. Well, it's all right, you can do it. But an individual who could close through scar tissue, bing-bing, just like that—nothing to it—probably could walk down the street and see somebody with a scar on his face and say, "beep" and it'd be gone. You see that? That would require (quote) "a little practice," or at least his knowingness would have to be up on it.
Well, you test a series of people, one after the other—let's take doctors. And let's test them one after the other as to their ability to make that Beep Meter beep when they're standing away from a patient and the meter is dead on the patient. The patient is holding the meter, you see, and so on. And the ability to stand at a distance from this patient and make the meter beep would be a direct index to the total ability to heal. So that if you found a doctor who couldn't do this at all, you would look back through his patient files, you would find a rack of failures the like of which you wouldn't care to read outside of a morgue.
And a doctor who could make it go, every time with ease, you would probably find that this fellow—his people got well and they got well. And penicillin comes out by the Abbott Company and he shoots people with it and they get well. And benicillin comes out by the Libby Company and he shoots people with it and they get well. And tenicillin comes out by the Abbott Company, all of which is being advertised in the favorite medium of the American Medical Association, the magazine articles of the country. But it wouldn't matter how much advertising or how much propaganda, or it wouldn't matter much of anything, if they just keep putting out something, he would shoot into people and people would keep on getting well. And truth of the matter is it isn't probably anything to do with people getting well, as far as he's concerned.
But other people coming along trying to use the same drug would find failures with it. Don't for a moment, by the way, think that either biochemistry or medicine has got it nailed down. They tell you in the magazine articles they've got it nailed down, but it is embarrassing to them when you begin to scrounge around for the data. You find out that nobody took a series of controls on it. But they sure took a lot of ad space—that is to say, front page cover story in Reader's Digest and that sort of thing—to tell everybody how good this was. And they've got a series of one-half on it. That's not—I'm not joking on that.
We've got this wild variable going through it, though, that one doctor is good and another doctor is bad. Now, we find some fellow who is operating an office and he calls himself a hacklepathic surgeon or something. It doesn't matter. He isn't an MD, he isn't anything of the sort. And he gets a few customers and they come in and he puts his hands on them, or he says it's the way that he makes his fingers go around in circles in front of their eyes, something like that, and you'd find, maybe, people might be getting well by this.
The thing to study—short of mechanics of the mind itself—the thing to study is not the way he makes his fingers go around the other person's eye. That's not the thing to study. The thing to study is, is the ability of the part of that doctor to grant beingness. That's the thing to study. People going in and they want to be an effect of a cure. Well, if this individual is capable of granting a cure, bing why, they'll snap out of it. See? It's as simple as this.
Therefore, you could devise almost any kind of a system of healing and find that those people who could be made well would have about the same percentage, one system of healing to the next system of healing. You see, we'd get about the same percentage, system to system. See, I suppose today American medicine is doing about as well as an Australian witch doctor. It probably is not doing any better. I know, because I can use, interchangeably, Goldi medicine man remedies and medical remedies. On a corvette the captain, by the way, is the only doctor on a corvette. And, it's interesting that it didn't much matter what you did for people in the crew who were ill. It didn't really much matter.
Now there's an exception to this. You can deal with another universe almost exclusively with an antibiotic or a sulfanilamide or something like that. You're dealing with another universe. You're dealing with the universe of bacteria. And it's terrifically dependent upon chemicals, so it can be reached by chemicals one way or the other. But it can only be reached with chemicals if the individual himself isn't going to impede this terribly. So there is a variation in the wellness or unwellncss of various systems to the degree that you're treating something other than the universe of the thetan. If we're treating bacteria we just make a straight address to the bacteria, why, bingo-bango, it goes by the boards. Well, it is so dependent upon chemicals and so on that it can be knocked off very easily. Bodies can be knocked off, too, this way.
But we have this wild variable—that's all this boils down to. We don't have to worry about this healing factor. We have this wild variable kicking around in healing: the ability to grant beingness. And we get a whole bunch of people racked up and some of them are very successful practitioners and some of them are terribly unsuccessful. And it doesn't much matter what some of those unsuccessful ones use, we're going to get a terrible series of failures on this.
Well, Scientology can very increase, in the ability of a being, this granting of beingness. Scientology can increase the ability to grant beingness. And it in itself is operating on a level above this factor. Only it isn't this factor which is making your preclear well. Quite the opposite. And the only reason we escape it is because we're trying to make the preclear causative with relationship to his own universe and universes. We're trying to make him causative, we're trying to get him up to a point where he'd grant some beingness to it or ungrant it or do something about it in that fashion. And, therefore, for the first time in healing we are actually operating outside the perimeter of the human factor. Therefore, theoretically, an auditor who could grant no beingness at all, could achieve a certain effectiveness on preclears. See? Because we're operating outside of that sphere. The goal is to try to get that preclear to turn on some beingness, you see. As long as we are operating in that frame of reference, why, we're outside of this direct healing factor.
But the moment that we go in for anything mechanical in terms of a manipulation of bones, the administration of drugs, the exercise therapy, anything, diet—you know, any one of these things where we're trying to create an effect by the use of MEST itself—boy, we've just left the gates wide open because the only life present is, of course, this healing factor. This granting of beingness factor is a better name for it, but we call it—in healing itself it would be this personal healing factor. This can be directly tested on that meter in there. You can get somebody and you'll find out—you can get somebody on it and he can either turn it on somebody else, or not.
Now, it's very funny that auditing itself markedly increases a person's ability to do this. And this has also been tested. But the whole body, under auditing and along with Scientology, tends to become so alive that, in a group such as this, you really don't have adequate subjects, because you don't get a silent machine on people.
Now, you take people off the street out there and you test them, one after the other, and you'll find out that the bulk of their body area is dead. Total anesthesia, almost. And you audit them for a while and you'll find out it comes to life. This is interesting, isn't it? They aliven.
Now, what factor was in this? This machine in here was built to detect pain. In other words, it could go over somebody's body and they'd find this one little tiny last portion of life the fellow had. And they'd say, "That's what's wrong with him!" and try to knock it out. Now, we found out it didn't go that way. It doesn't. The better off he gets, the more alive he gets, till finally he's alive all over. He's a doggone electric eel when you finish with him. And you just hit him anyplace with the machine and it goes "Beep! Beep! Beep! Beep! Beep! Beep!" all over the place. And as far as the ability to turn on the machine is concerned, if you have three or four auditors watching you while you're trying to demonstrate this machine, you might as well skip the demonstration, because they all just turn on the Beep Meter—"Beep, beep, beep, beep, beep."
But under conditions where you take somebody that has not had any auditing and you have them hold this probe to various parts of the body which are not responding, why, you can sit back there and you can turn on the beep.
Now, you can also get them to do it. Well, a funny thing happens when you finally persuade them to do it. You know, at first they just fail, fail, fail, fail and then all of a sudden they get some kind of an inkling of what it is. You say, "Sort of look through the skin and get an idea of the head of that probe there, get an idea of that metal button. And now, get an idea of connecting some energy to it." Oh, they'll strain around about it and then all of a sudden the machine goes, "beep!"
And they jump and they say, "Gee, I knew the minute I did that."
And you say, "Well, put it on some other part of your body. Now make it connect."
They say, "What do you know!" And then all of a sudden, why, they can put it all over their body and finally get up to a point where they can put it on scar tissue.
You remember old 8-80, its Communication Processing? If you get somebody into communication with something, why, it had a tendency to de-engram it. You know, if you get him in communication with his leg, why, his leg will get well. That still holds true. But let's state it another way: if you can get him to grant his leg beingness, his leg will get well.
You can take this meter in here and use it therapeutically, just like that. This fellow has got a bad leg, you can say, "All right, now, let's put that probe against your cheek," you know? And "against the other cheek" and "against your forehead" and get him to turning it on. "Put it against your forehead. Now concentrate on it, take a look at it and get it to connect." You know? Get a sudden little beam connected and all of a sudden, "beep." Yeah, he got the idea. He can turn it on. Well, make him turn it—over on this cheek and the other cheek and the back of his neck and his chin, his chest and his arms and so on. And then put it on his leg and say, "Okay, turn it on. Okay, put it another place and turn it on." He will. You know. Bing. Bing. Bing. He's liable to get a few shooting pains through the leg. But he's been denying that leg beingness and he's all of a sudden brought it to life.
You can use the machine therapeutically in that fashion. And with considerable result, by the way, because you're telling him, "Look, stretch a communication line between you and that leg, one line straight. And the probe tells you exactly where it's going to land and the Beep Meter part of it tells you that you've done it. It'll prove it for you."
Male voice: Do these comm lines have to do with the anchor points?
Well, no. They're just straight comm lines. They don't go through a system of anchor points, see. There are no bypasses or shunts on one of these things. Actually, this is what's astonishing about this: there is no beam going across a distance to land at the Beep Meter. Life has the curious potentiality of being able to make energy materialize anywhere without conduiting it. How strange, how strange. Well, that's because a static can be anyplace, because it is anywhere, because it is nowhere. How simple.
People in electronics, they're upset mostly because they think they have to conduit energy. Life doesn't have to conduit or shunt energy through anything. That is manufacturing a line so that you can have some energy passing over the line getting to someplace. That again, we come back to, is the idea of traversing a distance to get somewhere. We're not interested in traversing a distance. We're interested in having the message or the energy or the beingness, or whatever you want, materialize at another location than where the preclear is. See that?
Now, after a while he gets so he strings a line between himself and where he wants it and he says, "Well, that line is necessary and it's vital and now we've got to have other lines and more lines and more lines and more lines." And we all of a sudden get this picture of the preclear sitting out here inspecting all the telephone lines of the city, which have been grabbed up out of the homes, wadded up in a ball and thrown down in a vacant lot. And he's inspecting this as his communication bank. Yyuuh. There isn't anything he can do about it at all, except run around and say, "I wonder what's causing the jam."
He doesn't have to worry about what's causing the jam if he simply stretches a straight line. Because the lag of communication at optimum, then, is zero. Zero communication lag. Because no energy has to go anyplace to get anywhere. And because the energy can materialize simply where it wants to be, of course, you get instantaneous communication. And therefore, instantaneous communication not only is possible, but is demonstrable in terms of an active meter. A physical universe meter will now test this.
I mean, we have an awful lot of things, done an awful lot of things in Scientology that have never been done before, but this is the damnedest thing that ever got done. Which is to say, we're so good that we can make a physical universe meter react to, positively, every time, a life-energy impulse. Oh, boy. Once you've done that, why, you can just kiss all the meters in the world goodbye. You can say, "Look, the physical universe is junior to life. You can turn on life at will, at a distance. And a meter says so. Every time. No failures." Why, you've just said, "I guess we know who's boss."
Now, a thetan keeps a body alive by simply granting it beingness. But he can suddenly ungrant it beingness and the body would collapse, boom! Most of your preclears are trying to ungrant the body beingness. Trying to take the beingness out of the body somehow or another, little by little, so they don't quite suspect it either.
You can actually go out here as a thetan—l made this test not too long ago—find a couple of jack rabbits and just ungrant them beingness. Just life itself, you see, they sort of run out of a ridge. There's a big ridge that makes jack rabbits and protects them. You go fooling around with a jack rabbit and the ridge gets mad at you. It's quite interesting. You ought to test it sometime. It's quite insane, the way the thing is set up. Anyway, all you do is just say, "All right, jack rabbit—no beingness." Ping! And he just goes over, flop, unconscious. Instead of ordering him to do things, you know, trying to monitor him and so forth, you can simply grant him beingness so he'll be a little more alive and peppier.
You'd have to have done that first, before you can ungrant him beingness. Then you suddenly ungrant him beingness and he'll just flop over unconscious.
Tried it on a coyote too. You never saw such a silly looking coyote. He just simply went unconscious and went appetite over tin cup. He was going at a dead run.
Well, this is demonstrable. I mean, this can be demonstrated. It's not anybody just squirreling around and thinking up big theories and so forth. This is as much as, well, when you go over and turn on the light switch the lights go on; when you turn it off the lights go off.
Now, anybody trying to argue with the fact that when you turned on a light switch the lights went on and off—well, the lights went off—he's trying to get a deeper significance into it all and say, "Well, is it really an illusion that light is light or maybe you just put the light there yourself or maybe it's because we've all agreed…”
Well, now we're just not interested in anything about any deep significance. You'll find that about as deep a significance as you can get is everybody has agreed that when you turn the light switch off, the lights go off and when you turn it on, the lights go on. Well, if we've all agreed to that and we agreed that we observed that, then we are facing reality itself—if that is reality. At least this is what all science accepts as a manifestation. When you shoot a bullet into a man, he dies. Well, this is a demonstration of some sort or another. We've all agreed that there was a bullet, that it was shot, that there was a bullet and the fellow is dead. And even the guy, he agreed to it too. To his detriment he agreed to it.
So, this is a discussion which belongs in Descartes' back alley. It has nothing to do with this, because the world is running right now on the science of physics. They've all agreed on physics, they think it's fine. Well, if you're going to demonstrate anything, you have to demonstrate it according to a general agreement. Well, does this general agreement hold good? Can you grant beingness to a preclear and ungrant beingness to a preclear? Yessir, it holds good because it can be tested by the instruments manufactured and guaranteed by the science of physics and electronics. In other words, the whole physical universe, even the elements, even the atoms, agree that this is what has taken place. The atoms agree that you have granted a beingness to and ungranted beingness from an individual. And the atoms are agreeing by the use of the meter. See that?
The reason I'm going over this part of it particularly, I'm trying to tell you, look, we're not dealing with psychology, we're not dealing with medicine, we're not dealing with alchemy or metaphysics or philosophy. We're dealing with what you deal with every day. When you turn the switch on your car and hit the starter button, if it's in repair, its motor goes. And you put it in gear, it'll back up. And when you put it in the other gear, it'll go forward. We all agree that this sort of thing takes place. And this we accept as the proof or the conviction or what we work with in the physical universe. This mechanical material is what we work with and we all agree upon this and we can talk and enjoy life and live. And when this is disobeyed by bodies and so on, they die. And when it's better obeyed, why, they have better civilizations. This is the stuff we're talking with, now.
Now, anybody who has been trained in healing has a tendency to completely overlook this factor of what we're doing and this particular characteristic of the tools we're using. They overlook this fact because healing has had to stand halfway between metaphysics and hell. You slipped the guy some bicarbonate of soda and it cured his cancer. You gave him some strychnine and it made his heart rev up. And in some heart cases it did all right and in some cases—but he gave him too much strychnine. The only thing you could really guarantee: that if you gave him half a pint of it, it'd kill him. That you could guarantee. But beyond that we had no constancy of result.
Of course there are certain constancies of result, but these are as constant as they are mechanical. If a fellow has a broken leg, simple fracture of a broken leg and we set it in a certain way, if his health is in fairly good condition to begin with, it normally will heal in a certain length of time. This we could lean on. So we had orthopedics of that character as being quite senior and quite constant.
But there was tremendous guesswork all through the field of healing. Well, what do you know! We've even upset orthopedics. If you take a guy with a broken leg, this fellow has a broken leg and you remove the trauma of the break—that's a good medical term; according to us, you pick up the engram, which is a better term—but if you relieve that, almost incredibly, you alter the period of healing. You just speed it right on up. It's terrific. See that? In other words, you can violate, if you please, the body's agreement on how long it takes, with Scientology. So, you're no longer serving the body.
You can make the body change its rates of growth, its rates of heal. And if you can make a body change its rates of growth and rates of heal, well, by golly, you certainly must be pitching in there close. And if you really got very hot, you could probably, just with a communication line, make it get well. This is the ad infinitum, almost ad absurdum, end of such a thing—you could make it instantaneously well or instantaneously dead. Or instantaneously create a body, boom! See? Though it leads in that direction, it isn't there mechanically. It's just indicated.
So when we get into the field where this crosses healing, we get into trouble, Because people in healing haven't had any certainty of tool whatsoever. No certainties. So you get in the field of healing, you try to explain to somebody Scientology, they say, "Well, uh... that's uh... very interesting, I, uh... uh… there was a fellow I knew in Keokuk one time and he had an idea that if he gave somebody pepsin... " They'll just run this circuit on and on and on. You can't, in other words, communicate directly because you're trying to communicate up against their certainty that it's all uncertain. And when you've lived in life at all, you've always been involved to one degree or another with the vagaries of healing, if only in watching your own cuts, sprains and bruises get better and get worse and falter rather inexplicably on the line toward getting well. You see that? You get involved in it, too. There's terrific uncertainty.
Well, the thetan at the lowest rung certainly has to be able to handle these factors of unwellness in the body in order just to make a body function. For instance, being able to cure oneself of a few cuts, sprains, bruises, burns rather quickly would be a part of the business of living. Because you don't do well in lifting beer glasses and things like that if your hand is badly burned. It slows you down in the business of living. So let's say you know Scientology and so forth, all you've got to do if a fellow has burned his hand, if he's burned his hand rather well, all he'd have to do, really, is just mock himself up acceptable hands. And just make up lots of them and more of them and more of them and more of them. And all of a sudden the burn would turn on again and then turn off again and he'd look down rather astonishingly and within an hour, certainly, something like that, the burn would be gone. This is demonstrable.
Of course, if he's terribly bad off and can't have any havingness for that hand and a few other things, he'd have to use a little fancier technique line. But he could still get there.
I demonstrated that the other day on a person who was occluded, had a completely jammed bank, was running on a "What wall?" basis and as a thetan had sort of given up handling the body at all. Sonic, Visio, everything shut off, shut down, wham, wham. And this person had a burned hand, very badly burned hand. Well, obviously, you couldn't give this person any havingness, you couldn't run out the engram, you couldn't do anything for this person. I just got him getting places where their hand would be safe. And I did it for about an hour and the burn went away. So it'd work on that level of case. I don't think it would have worked well if the person was dead, but then you wouldn't have been trying to repair a dead body. Now, this was about the next step down from this case.
Now, in dealing with the factors of Scientology you're dealing with the factors of life, not just healing. And in view of the fact that you're dealing with life, you should put your goals up toward livingness, not getting-wellness. You see that in order to get well you have to have assumed you're sick. That's a fact. And a fellow who wants to get higher levels of livingness has to assume that he's partially, at least, dead. In order to live more he's had to assume that he's partially dead.
Living consists, as we understand it, of creation, destruction, cause of persistence of forms, their growth, their decay, action, motion, thoughts, interchange of communication. And it breaks down to beingness and communication. All these things break down. A condition of beingness, granting of beingness, receiving of beingness and the systems used in communicating it. You can break life down pretty sharply into that way. You can—creation is the granting of beingness where there has been no beingness. And destruction is the taking away of beingness where there's been some. And the persistence of beingness is to continue something along the line so it continues to exist. And that is survival and that's what life really concentrates on at this time. All right.
We're dealing, then, with really a rather simple frame of reference. We handle it with very, very finite tools. Now, you can undoubtedly go on and say, "Well, there is some other way that isn't mechanical or there's some other way..." Well, you're looking for a way that isn't mechanical. Look, you don't have to go on handling this universe because this happens to be and the universes with which the preclear's associated happen to be mechanical universes. And therefore handling them at all is the handling of mechanical systems.
This physical universe here might be an illusion, it might be many things. We don't care about that. It does fit into a certain frame of reference of mechanics. You put the nut on a bolt and it'll cinch up. You put a piece of carbon and some other elements and a couple of copper wires connected up in a certain fashion, connect them up to a light bulb, it'll light. I mean, it just does that. It's a mechanical proposition.
Now, we put on a big show, something like that, we get a stage and we get a lot of actors and so forth. Well, look, this is a mechanical communication system. You've got an audience sitting here and your stage sitting there, you've got some lights and they use voices. This, again, is a mechanical communication system. Regardless of how much you want to talk about the aesthetic and the beautiful feeling and all this sort of thing, you've still got footlights and you've got the stage and so on. You're dealing there basically with a mechanical system. These things make it possible for drama to take place.
All right. You'll find people madly trying to get out of the mechanical aspects of existence. You know? Madly running away from any thought of having anything to do with the mechanics of life or livingness or the personality or beingness or communication. You know, "Let's get rid of it, let's go away, let's run, let's run like mad!" Well, okay, let them run. But make sure they've got someplace to run to. Now that's the only condition you should lay down.
When somebody keeps telling you, "Well, I don't want anything to do with this mechanical proposition and so forth and it's too mechanical and life is too rigged and all that sort of thing and I want to get away from all this," you say, "Fine, I'll be very happy to help you get away from all this. Where are you going to go?" Nyymnp! That's horrible. That's a horrible thing to say to somebody who tells you that. Because, actually, they're just doing a hard hold-off and they're frightened of the way these universes are rigged and the way they fit together. The only way out of them is through them. You have to accept all of their laws with an open heart and then you'll find all the laws work for you and then you can work without laws. You find that any preclear that you run across has been so long subjected to these laws, is so convinced of them, that in order to undo what he's doing, why, you'd certainly better undo this tremendous conviction. This tremendous conviction—if you undid it merely by having him change his mind on the subject several ways, change his mind, why, you'd get him over this bridge.
But a fellow can't sit up there, you know, saying, "I don't want anything to do with the mechanics of life and I don't want anything to do with livingness and I don't want to live because life is too horrible and I don't want anything to do with it. Therefore, there's a much faster way to go A-W-O-Loose. A much faster way. There just must be a faster way. There must be a..."
He's got his foot over here on what he conceives to be one of the most dangerous tiger traps he ever heard of. And he said, "Now, I could leave and I'm going to leave." Of course, he's saying at the same time, "Well, I have to hold this tiger trap back there so that it doesn't bite me." You certainly better say, "Hey, fellow, if you're trying to run out of this wood and get out into that open field, you'll have to take your foot off the tiger trap." "Oh, no, I can't do that, because if I take my foot off the tiger trap, it'll bite me."
And you say, "Well, come on, just take your foot off the tiger trap and you can walk right out into that open field. That's where you want to go, you say."
"Oh, no. I know what will happen if I take my attention off that trap. Of course I want to go out into that open field, but if I sit here and hold this trap from biting me, it won't bite me."
And you say to him, "Say, do you know that you're the only one that's holding the trap there so that it can bite you?"
"Oh, no, I'm not. No, there are other things holding the trap there, I'm not." And you say, "Well, try taking your finger off of it."
"Well . . One finger off and he hears the trap go creeeak and he puts his finger right back on.
And you say, "Well, try the other hand, try the other hand, try to take your fingers off of it." And, by golly, one by one, he can take his whole hand off of it. He was so intent upon it, he didn't realize he was holding it with his other hand. And the next thing you know, why, he says, "Well, it's just a tiger trap."
And you say, "Well, jump on it a couple of times and let it bite you."
"Well, okay." Snap, snap, snap, snap. He says, "Hey, look, look at the thing bite. Whee." And he'll say, "Well, it's not so bad in these woods. I don't have to get out into that field. Might be something over in some other direction." He then is free. Anybody who has to run away is not free. He isn't free in the place he has to run away from.
All right. So, so much for the mechanics of existence. This is existence. It's tough, if this is existence, but neither you nor I dreamed up all the mechanics there were to make this existence exist. We didn't dream them up, we didn't invent the rules of this game. And Scientology isn't a science to take the rules of the game and it isn't a science which goes along to make more rules for the game—that's what I'm trying to say. Not like physics and some of those. They try to make more rules for the game all the time. It's applicable to any game of any set of rules. We just happen to work it this way: in a communications universe we have to put stress on communications simply because it's a communications universe.
Scientology isn't the system the fellow is caught in. It is essentially the system which can parallel a system. In other words, we see what the basic mechanics are on which systems must be invented. And by undoing those we can escape. By not having to escape, we can be free. Anybody who has to escape can't be free. Remember that. Anybody who is convinced he is sitting in the middle of a jail is not free. He could be in the middle of the jail and not be convinced he was in the middle of the jail and probably walk straight through the wall.
So this tells you how to undo the locks and latches on the track. And all it is, is how you study systems and how you undo them. And oddly enough, there are many things in common with many systems. And Scientology applies very easily to any kind of a universe that you happen to be running into as far as your preclear is concerned. There might be other kinds of universes, but it certainly applies to the universes you'll find your preclear intimately connected with—which is to say, his own universe, the body's universe, the physical universe. You'll find it connected up.
All right. Then there are certain tools which undo this system. It's just like you'd better not start taking a car apart unless you've got wrenches that fit the nuts and bolts. The same way, Scientology's the wrenches, it isn't the nuts and bolts. And so we have these various things which take the trap apart and throw the walls away and so forth. And, oddly enough, they can also build walls, these same tools. But they're not the walls! They're the tools with which you undo the walls. And they are the kind of tool that you use the same way every time you use them. They don't vary around and become some other kind of tool. The system of metaphysics is one in which you pick up a monkey wrench which then turns into an oil can. If you were trying to do anything with metaphysics, you'd find out that the monkey wrenches were suddenly made out of India rubber and turned into screwdrivers. Mysticism is terrifically like this. Every time you pick up a hammer, it turns into a saw. Boy, the second you take up freedom via mysticism you have to learn more kinds of slavery than you can list.
Now, what are these finite tools? Well, they have certain names and then they work in a certain way. And learning to use them is very like using any other kind of a tool. They work in any way, regardless of what end you want. If you just want to patch somebody up a little bit, why, you can always... You can take a car, you know, and you can take a small oil can and a pair of pliers and a screwdriver, or something like that, and tighten up some of the nuts and bolts and make a couple of little adjustments and so forth and it'll go right on running. Or you could take some of the other tools and take the whole darn car apart, see, and fix him up so he didn't have to have a car. But you'll find out he usually insists on having a car in this universe. All right.
These tools, then, could compare to a whole store or storehouse full of the most delicately adjusted sort of things, you know. Instead of using—instead of using the micro clamp, why, you could use a micro-micro clamp, you see? And instead of using the Stillson, you see, with the English threads, you could use a Stillson with metric threads. You know it's still a Stillson. You see, we could be very delicate about this.
We could say, "And the 8-80 techniques which you're using, which is 'String a communication line to various parts of the body…" and so forth, and then we might do this and we might do that and we might do something else and we might run an engram and we might do so on and so on and so on. Well, there's just lots of tools here, see. And the next thing you know the fellow thinks he's looking at himself as far as his knowledge is concerned, and he thinks, "Gee whiz, I have to know this store full of that and that warehouse full of that and something else full of that and they're all impositive and we don't quite know what nut goes on what bolt." He could get into a very confused state.
Well, there are certain of these tools which are so senior as tools to other tools that you certainly couldn't make any mistake with them at all. And these are, actually, as follows: They're very, very simple tools. One of them is Opening Procedure. That's just a tool. What is a tool? It's trying to get the preclear over the idea that he's going to die in his tracks if he complies with an order. This would seem to be the kind of a tool which you used in order to take the cover plate off the motor. You know, you need a certain kind of a screwdriver to take the cover plate off the motor, so you can adjust the motor. Well, unless you run a little Opening Procedure, you're not taking the cover plate off the motor, you're trying to fix the motor without trying to take the cover plate off. And the cover plate in this respect is possibly a big, thick, heavy cover plate which says, "I mustn't comply with any orders and if anybody gives me any order, I've got to do exactly the opposite." Well, that's the cover plate that's keeping you from getting into the machinery. So let's take it apart. Well, what does that, very simply and rather easily, is Opening Procedure.
Now, you don't have to know how many component things go into Opening Procedure to use Opening Procedure. A good thing to understand them all, but gee, there's an awful lot of diamond bits and odds and ends and old pieces of chewing gum and so forth that are lurking in the mechanics of Opening Procedure—there's an awful lot of things. But it's just a tool, it's a finished tool. You didn't have to go out and ask the Detroit Tool Company how Opening Procedure was built in order to use the wrench called Opening Procedure. You get the idea? It'll work for you. It is a finite tool, there's nothing strange or mystic about it at all. You just use Opening Procedure, you'll find out that it works right straight along. It'll shorten down the auditing time on a preclear quite markedly because you could observe whether or not he's doing what you ask him to do.
Or you can just use a little observation on it, you can say this boy's really covert. And then you'll know whether or not you're working on something that's got springs that throw it in your face. It tells you quite a bit.
Now, let's go into one complete tool, all by itself, called SOP 8-C, Step I. That's a monkey wrench all by itself. It's right there. It's simply this: it is getting the preclear to change his mind in the direction of better differentiation. Whether you said, "Be three feet back of your head" or "Three people that you are not" or "Six places you are not" or "Who isn't giving you orders at this time?" the only thing you're trying to do with a guy with all of that whole tool is get him to advance toward a little better differentiation. You see that as a tool?
All right. Now the next tool along the line that has a tremendous value is this tool called Beingness. He just differentiates all right, but, boy, he's sure stuck someplace. Well, let's just ask him to try to be things, because those are the places that are totally identified.
We're trying to spring his bank apart and get his distances working and get him oriented a little bit better in life. Well, this tells you right where he's sitting. Beingness.
And now, this other, Universe Processing tells you how many universes he's got wrapped up that you're trying to get apart and gives you processes by which you can get them apart. It's a very finite process. It requires some judgment to use, but so does any kind of a monkey wrench require judgment. You just hand a monkey wrench to somebody who hasn't got any judgment sometime and watch how fast everything burrs up and everything slips.
All right. we've got this Universe Processing. Well, this actually takes what you found out in Beingness Processing and differentiates it and spreads it apart and gives you more distance again.
All right. Now, we've got another tool. And this is a very vital and a terribly mechanical tool. It's called Change of Space.
And then there's another one called Exteriorization-Interiorization. It's just a tool, a process.
There's another tool called Havingness, Remedy Of.
And with that set of tools right there, no more in your tool kit than that, you can take apart anything in the way of a human or living motor in this universe, with this reservation: you have to be able to communicate with it. But there are even tools which get you into communication, but that's another set of tools. If you can communicate with it, you use this set of tools I've just listed. And you've got it. But they're tools. They work in a certain way. They do a certain thing.
And what you're trying to do with all of these tools, really, although you're trying to stretch a fellow's distance, you're just trying to get him to tolerate distance—which is to say, you're getting him up toward, no matter how great the distance, an instantaneous communication with it. You're trying to get his communication lag up toward instantaneousness. We're trying to get him totally in present time, regardless of the distance involved. And that's what any of these tools do, actually.
Okay.
PAGE \* MERGEFORMAT 600 26 MARCH 1954
COMMUNICATION PAGE 2 4ACC-66 - 25.03.54