Русская версия

Search document title:
Fulltext search in index:
Fulltext search in Google:
ENGLISH DOCS FOR THIS DATE- Confronting (LCC-03) - L581018C | Сравнить
- Skill of Clearing (LCC-02) - L581018B | Сравнить
- Story of Dianetics and Scientology (LCC-01) - L581018A | Сравнить

RUSSIAN DOCS FOR THIS DATE- История Дианетики и Саентологии (ЛКК 58) - Л581018 | Сравнить
- Конфронтирование (ЛКК 58) - Л581018 | Сравнить
- Мастерство Клирования (ЛКК 58) - Л581018 | Сравнить
Cохранить документ себе Скачать



A lecture given on 18 October 1958A lecture given on 18 October 1958
(52min) [based on clearsound version only.][Clearsound version checked against the old reels as rerecorded at St. Hill]

Thank you

[Material missing from the clearsound version but present in the old reel is marked „&”. Material missing from the old reel but present in the clearsound version is marked „#“. Note that BOTH versions were edited, but differently.]

We have a congress yet?

& Well, have you got a congress yet?

Audience: Yes!

& Audience: Yes!

All right.

& No kidding. Really got a congress?

I think perhaps you'd like to hear a lecture about clearing. Would you?

& Audience: Yes!

Audience: Yes.

& Are you here?

All right. All right.

& Audience: Yes!

Now, it happens - it happens that this subject called clearing has been heard of before. You have read about it for a number of years. And about a year ago probably despaired of its ever occurring. And you said, „Well, this is just one of Ron's sells, you know, he's trying to keep up our enthusiasm and so forth. He's told us about this mysterious state. And there's no reason to go on with it because it'll probably never happen.“

& Well, I could start auditing you at this time, but I won't.

Right now it's happening I admit it's happening with some randomity. But it is happening, and it is a fact.

& Okay. Right now, we're again at that impasse that I haven't a clue what I should be talking to you about now. I just - one of these things, you know? And I just sit up night after night after night, you know, preparing notes, preparing notes, preparing notes.

Here was the main difference about Clears. The first Clears were made in 1947, and then I tried to teach other people to do it. And very quickly and briskly in ten years was able to do that. Only took ten years which is pretty good.

& However, a thought does occur to me; a thought does occur to me that you might like to hear about the clearing technique of 1947 Would you like to hear about that?

Clearing happens to require auditing of an expertness that is seldom achieved in two or three weeks' training. The truth of the matter is it probably takes a year or two of hard work on the part of an auditor to get up to the skill of training, and right now we have said in our new training schedule that we don't guarantee anybody can do anything like clearing. Oh, he can cure illnesses and do things like that but he can't do anything like clearing in under two years of training.

Audience: Yes.

The fact of clearing depended upon the skill of auditing and that was the only real barrier.

& Now, I can assure you that somebody is going to go and try to do this, but if that happens, why - and you're the pc - why, you send him down to the HASI and we will have replayed the first and second lectures of this congress which will be there and available on tape, you see?

When I tried to communicate to the first auditors that were trained, the skills of clearing, I found out it was a hit or miss proposition. And actually had to turn the whole subject around more or less so that it would teach them how to audit, teach them to handle cases that were in poor condition, teach them to make people well who hadn't been well before, teach them to do a great many things and teach them to do - to handle a tremendous amount of phenomena in the mind. And they could do all these things rather well - But that wasn't enough, that wasn't enough. It's true that a man can learn to be an auditor, or a girl can learn to be an auditor who can cure somebody of some disease that has plagued them a whole lifetime or something like that and yet not be good enough to clear somebody! It's a tremendous upgrading.

& But send that auditor down to listen to the first two lectures concerning the skill required of the auditor, because to run this one I'm just talking to you about - I don't know how I ran it myself. How I got this good, I don't know. I look back with considerable awe and say, „Boy, how my auditing has deteriorated.“

Because the moment you start to trifle with this thing called clearing, you run into problems that you don't run into in simply making a person survive. People become very sensitive when you start monkeying around with their Rocks!

& By the way, about a year or so ago, I ran several sessions exactly using the TRs, not varying one hair on the TRs, you know. Doing each part of the auditing session perfectly, you know, right down the groove. Total TRs, see. Pc got twice as well. Well, anyhow...

ARC breaks, and their presence require a skill that is absolutely incredible! And as usual we're doing the incredible.

What it required - what it required to use this technique was undoubtedly an understanding which engulfed even me. So, let's go on with this and take a look at what it was. Today we will call it by a name, and you will hear more of this today. It's called confrontingness. You'll hear a great deal of this subject of confrontingness. As a matter of fact, the whole theory of auditing can be derived from and based on this thing called confrontingness. Very interesting - very interesting subject. It's TR 0. That's the first thing you ask a student who is learning to be an auditor to do. First thing you ask him to do is actually almost the answer to everything. It weaves in as every - is part of every single TR. If you don't have TR 0 running - which is confrontingness, confronting the pc - running at the same time you have TR 2, which is acknowledgment, you don't get any TR 2. It's as easy as this, you see. TR 0 is part of each other thing.

The training drills which we have, have to be done perfectly! They have to be done with superb smoothness in order to avoid these ARC breaks and in order to handle cases in the direction of Clear. Now, that is the fact of clearing today. It is auditing skill.

And so it becomes part of everything there is in the mind. It becomes a datum really of comparable magnitude to survival. It's a great big important datum, confrontingness. Now, you can think at this moment of two or three things which you wouldn't want to have to confront in the next couple seconds. Think of some. Think of something that you really hate to confront in the next couple or seconds. You got some?

We have these TRs, these drills. We have other things. We have ways of training today which themselves, as we compare it to clearing, are just as important as the techniques of clearing. That's something to know, isn't it?

Audience: Yes.

But here was a whole technology over here called „education up to the level of being an auditor,“ which compares to this other thing called „clearing, techniques required therefore.“

You thought of some?

Now, you can give somebody a technique, and you can say, „Well, you just run this for enough hours and it'll clear somebody.“ No, no! To whom did you give the technique? That's the fascinating question: To whom?

Audience: Yes.

The funny part of it is you can put two auditors side by side, running two cases somewhat similar, and give one, less skilled, Process A, and give the other one, well skilled, Process A, and the case of the preclear being audited by the first one gets a little improvement and feels better only he isn't sure that it wasn't the Bromo Seltzer or something he took before the session. And the case audited by the second auditor gets Clear.

Aw, there's a couple of you dogging off here. I don't permit that. All right. Now, you have got a couple of things, hm?

Now, what's this all about?

Audience: Yes.

Well, it isn't any sensitive touch. It isn't any necromancy. It isn't how many beams you put out and throw into the preclear's skull. That has nothing to do with it But this does have something to do with it: How well can the auditor get the preclear into session, and how smoothly can he keep him there? And that has everything to do with it.

Why? Come on, let's think this thing over again. Why? Why would you hate to confront these things?

Now, know that a technique capable of clearing somebody must make an atomic bomb look like a damp firecracker. You address this technique, which can clear somebody, to a case and don't give the case all the backup needed to maintain this level of boom and the case does kind of go boom! You see that? So, we can't say today, „All you've got to do is just read this short pamphlet, read it carelessly, take some section of it, grab ahold of somebody off the street, get him to sit still for a few minutes and have a Clear.“ We can't say that. Because it wouldn't be true.

Now look, I'm talking about you, not your ornaments. All thetans walk around carrying an ornament known as a body, and they put ornaments on it known as clothes. Now that they've put clothes on it, Freudian psychoanalysis works sometimes. They collect odds and ends and bits and pieces They use hire purchase and keep collecting things, you know? They collect cuff links and earrings and gold teeth. Girl up in the Klondike one time collected totally diamond teeth all the way across the front. She wanted a flashing smile and she got one.

People, when they are - start in the direction of Clear, find more reasons why they can't go there. And Clear means so many different things to so many different people that it takes some very skilled, delicate auditing.

Now, think of those things now that you thought that you wouldn't like to confront. Now, why wouldn't you like to confront them? Now, is it true that you - that you couldn't confront them? Or would it be that if you, as a body, confronted them with your diamond teeth and your clothes and your ornaments and that sort of thing, you'd go poof or something would happen to you. Isn't that correct?

And as you take one of these techniques capable of clearing somebody and address it to a case and handle it poorly, all you get is the result of a great number of ARC breaks with the case. That's interesting, isn't it?

Audience: Yes.

The old psychoanalyst, he ran into this phenomena all the time. And he said, „Just about the time you start to get somebody well, you know, he decides not to get well, and so therefore you really can't do anything for peoples, but you just try.“ This was the reason he talked that way.

It's the ornament that would get hurt, right? And because you're busily protecting the ornament, you, by various considerations, would hurt like hell, probably. Isn't that right?

The second he started heading in toward some desperately hot button, the case was sufficiently unstable emotionally during the approach to that button, that anything the analyst did wrong at that time amounted to an ARC break which made the case go out of session. And in view of the fact that an analyst did not have a few small items in his training - he lacked a few of these items such as the Auditor's Code, TR 0, TR 1. TR 2, TR 3, TR 4, TR 5, TR 6, TR 7, TR 8 and TR 9! And never did any of these things; it's a wonder that he ever got to first base at all. But there is what happened to a case in analysis when one of Freud's theories started to reach. The case would blow the session. The case would become angry. The case would decide not to get well. You see this? See how easily this could be?

Audience: Yeah.

And then you could decide at that time that the technique was not the right technique, that the question was not the right question. Well, the question probably in some cases was the right question.

Huh? So, this hurting like the dickens would keep you immediately informed of the fact that you weren't protecting the diamond bracelet, see? You get the idea?

You could head a person in toward getting rid of the major thing wrong, and handle the case just a little bit wrong and get boom! And the person wanted no more auditing, no more analysis, no more anything.

Audience: Yes.

Therefore skill is required to clear people because you're really heading this boy out from the security of being aberrated into the unknown of being happy. And that's a long jump!

It's a warning mechanism. You'd say, „This robot which I carry around is so valuable that I will have an advance warning system which when anything taps it which would destroy it, if it kept on, I will hurt.“ Do you know that a body never hurts? It's just you that hurts. Next time you have a tooth-ache, don't make the mistake of saying the tooth is aching. If you knew the truth of the matter, a tooth can't hurt. How do you know the tooth is hurting? You hurt! And until you realize that you hurt so you'll be warned about losing one of your diamond teeth.. I don't know why you had diamond teeth put in, as a matter of fact! But this - it's mystifying.

After all, he's very securely aberrated. I think from the days of Aesculapians, psychoanalysts, witch doctors, mamalois, papalois, psychiatrists and the corner butcher alike must have believed that people love their aberrations, and that people got along in the world simply because they were crazy.

Anyway, it's not that tooth that is hurting at all. See, it's your idea of that tooth that is hurting. And you've got it all rigged up gorgeously. Boy, vias, machinery, zig-zag circuits, lights, flashing lights, you know! Bells, small sirens. Gets a little hole in it, your automaticity says, „We're about to lose a tooth.“ So you accommodatingly hurt. I think that's nice or you.

And you'll hear this thread running through most dissertations of last century's psychology and psychiatry and psychoanalysis. By the way just in passing, I am sometimes accused of being critical of these subjects. It's an unjust criticism, I'm not critical of these subjects. I am savage on them.

You wonder how people can get psychosomatic illnesses simply by looking at somebody who is ill. You know, Grandpa or Grandma or somebody or other had the lumbosis (it's a famous Scientology disease - lumbosis); they had lumbosis and you all of a sudden come up with a tremendous case of lumbosis in a session. You know, somebody's running through and saying, „What part of your grandfather wouldn't you mind being?“ That's not a good process, but it'd serve to louse up most any pc. And Grandpa's got lumbosis and all of a sudden, why, you turn up with this same case of lumbosis complete with all somatics. Well, there shouldn't be anything mysterious about it, because you're the only one there to hurt in the first place. And it you can manufacture pain that you extend to a body, obviously pain can go all the way up the dynamics. How about the little girl that bleeds every year at the exact places where the thorns pierced Christ, huh? How about that - those many cases that do that, hm? How about the pcs you've had that all of a sudden stretch out... hm? How about those people?

Did you know that these three subjects are all the product of the last century? Were you aware of the fact that psychology as it exists today was developed in 1879 by a Professor Wundt in Leipzig, Germany, that Freudian analysis was first conceived before 1894 and was announced in 1894? And that psychiatry goes as far back as we can read Russian history?

In other words, you maybe - someday you're looking at a town that's being bombed or something like that and you know men and women and children are blowing up, you know? And you say, „That must hurt like hell,“ and accommodatingly, sympathetically, you hurt like the dickens. Get the idea, hm? You have some penchant for feeling pain. As a matter of fact, if you run „Waste pain“ on a thetan, he finds out all of a sudden that he doesn't mind it at all, that it's just another sensation. According to his mottos, „Any pain is better than no pain.“ „Any feeling is better than no feeling.“ And „Any adventure is better than anything.“

Now, it's an interesting thing that these are all old hat! Those are all yesterday's ideas. And they fit poorly in the framework of a modern society because this society is more enlightened than the society in which these things were developed, and that is the reason as much as anything else that they are outreached. You have better educated people today.

So, here's this - here's this thing called confrontingness I just ask you, what would happen? I ask you now again. What would happen if you actually confronted what you just thought of a few minutes ago? What would happen to you? I didn't say confront it with something. I didn't say put an ornament up there. I didn't say hold a body up in front of whatever this thing was, see? But you just confront it. Now, think it over again. What would happen if you confronted it? Would anything happen?

These fellows when they fail are likely to blame anybody, including us, when the truth of the matter is they fail because they didn't grow. They didn't grow. They're still the same size they were the day they were born. That's not true of Scientology. I think you will agree with me when I say we've had a few changes.

Audience: No.

Now, there's no reason to get dizzy about these changes, however, at this time. We are the product of the mid-twentieth century, we are more than fifty years after any development in the field of psychotherapy; we're half a century in advance of all of these things.

Wouldn't that be boring! Nevertheless, that's the truth of the case, isn't it? Do you recognize some truth in this?

Therefore, that we do different things should occasion no wonder, because covertly I am sure we have profited by the bad lessons taught by last century's psychotherapy. We would be fools if we hadn't learned something about it.

Audience; Yes.

The psychoanalyst who sits there and evaluates, evaluates, evaluates. He's - typical psychoanalytic session, you know, the fellow sits there and - he's a patient, you know - and he sits there, and the psychoanalyst says, „Now, is there any-any-any-any experience you had with little girls when you were a little boy? Huh?“

Hm? Anybody still feel that he'd blow up?

And the patient says, „Uh-well yes, I knew a girl named Maggie one time, and-uh - I remember I was about four and I think she was about seven. And uh-uh ...

Audience: No.

The psychoanalyst says, „That's it! Now, tell me more about this experience with Maggie.

& Well, if there's anybody around that still feels that it'd be very painful, the address of the HGC is 87 Fitzroy and in Washington it's 1812 19th Street. Commercial.

Well, as a matter of fact we were walking home from school one day, and-uh-there was an open field there. And...“

Run, don't walk, to your nearest auditor. If he's a good auditor, you'll even walk away.

Yes! Yes! Yes!“

Anyway, do you see something now about confrontingness? Do you realize that you do have the ability to confront something? Hm? Well, where do you get the notion that you can't confront something above and beyond this idea of bodies and ornaments? Hm? Well, where do you get the idea that you can't confront something? Think it over. Where do you get the idea? Isn't it because things disappear? Hm? Things vanish, don't they? Can you think of something you had when you were a child? Hm?

And-uh-there was a clump of bushes there in the open field...“

Audience: Yes.

Go on now! Go on now! Now, we're getting right to the middle of the case. That's what was wrong with you. We've got it absolutely bracketed, and we know all about your case now! Now, the thing of the matter is that you had an envy! That's right! You were envious! And uh-our conclusions here: that you are suffering from an - a Oedipus/Electra complex based on bush clumpiness. Now we've got the whole thing solved.”

Can you think of something you had when you were a child?

What happened between you and Maggie, incidentally?“

Audience. Yes.

Well, as a matter of fact, I went over in the clump of bushes and I found this small mouse and she ran like hell.“

Well, where is the actual object now? Don't blow a grief charge; we haven't any floor auditors. Where is the actual object? Well, you don't know. Boy, you sure were a destructive kid, weren't you. But he truth of the matter is, isn't it, that you are not confronting it. It isn't that you can't confront it; it isn't that you've lost - you have lost the ability to confront it. It's simply that it isn't there! Isn't that right?

If you - if you listen to a psychoanalyst at work, you wonder how in the devil he ever got - gets anyplace with anybody, if he does. Because he evaluates, evaluates, evaluates. He tells a person what's wrong with him before they have a chance to open their mouth.

Audience: Yes.

And having evaluated, when the person says, „I know what's wrong with me. I was beaten every day of my life by my father. And all the time he beat me he called me a skunk. And now girls won't go with me no matter how much Lifebuoy soap I use.“ The psychoanalyst says, „That isn't what's wrong with you. That odor is because you're envious of your mother.“ You can't be right.

Well, you know you can get so upside down about this that you believe that you can't confront anything. If you can't confront a boss, it's usually simply because you - sometime up and down the track, you've been missing bosses. How do you like that? You know, although it's traditional in the Anglo-American forces to hate officers, it's probably because there aren't many of them. In fact, I've looked around and found almost none, particularly since the last war. They died out two or three generations ago, I think. Oh, that was gentlemen. Excuse me.

Now, on a broad level that is an ARC break. And the person to whom that is done suffers an out-of-sessionness. They say, „I do not want to be here anymore. In fact, I want my money back. My impulse toward elsewhereness is now paramount.“

Here's this fact, however, that somebody says he cannot confront authority. Well, there isn't very much authority around, to tell you the truth. Somebody snaps and snarls at you, you think you have to hang your head. Why do you think you have to hang your head? Why do you have to go „Nannah“? Why don't you just answer up with a cheery „aye, aye“? Hm? It sounds like an interesting thing to do.

Now, you don't have to go that far when you're starting to clear somebody and you invalidate or evaluate. You're clearing somebody, he's getting very near the Rock, he's approaching it like a very small girl and a very icy cold pool of water, you know? Very delicately. Very delicately. And you say, „Ahem.“

Boss comes in and he says, „Hoo-doo ho, ho, ho,“ and other things that bosses are reputed to say, you know? Ah, now you're just being a victim of „now-I'm-supposed-to“; you're supposed to go like this, see? You're supposed to duck. Now, you're supposed to not quite look him between the eye.

And he says to himself, „He's laughing at me. I hate him!“

Every once in a while, somebody gets absolutely flabbergasted in the HASI, you know? They crank their nerve up, see? There's something going wrong; there's a particle moving incorrectly in the comm lines. Happens every now and then, let me assure you. Sometimes you're the particle. And this particle's moving incorrectly and this poor staff member has just stood it, see, you know? Stood it, stood it. He keeps holding on to himself and saying, “Why? Why does the Director of Administration permit this sort of thing?“ and goes on handling misrouted particles, you know. And he says - says, „Well, I'll tell him. I'll tell him.“ And gets worked right up to it, opens the office door, goes in, and says, „Why do you permit these particles to move this way on this line!“

And every bit of diffidence he felt toward approaching the incident, he instantly picks up and throws straight at the auditor - boom! That „ahem“ was too much for him. He's now out of session and has a large dose of elsewhereness. And that's what happens. That's invalidation. Humph!

Director of Administration says, „What particles?“

Now, evaluation can be as little as „Mm-hm.“

Fellow says, „These invoices for ruddy rods.“

Yeah?“ he says, „so he's telling me 'that's it'.“ You see? „He says, 'Mmhm.' Well, he's forcing this cognition on me, and telling me 'that's it' and I now have a desire to 'elsewhere'.“ He goes out of session.

„What about them?“

The art of keeping somebody in-session while you're driving him toward that thing which he has not dared to approach for seventy-six trillion years ... Those, by the way, who do not believe in past lives do not have to believe in past lives, you understand that. You don't have to buy this at all. If you were born and you are living one life and you're very happy about it and you're going to kick the bucket, and that's very satisfying to you, by all means go on believing, but don't get audited! Well, anyhow ...

„Well, I have to handle them with four separate motions when it only needs one!“

So, here's this - here's this fellow - for seventy-six trillion years he has never dared look out of the corner of his eye at that thing. And the auditor is saying ... And the smoothness with which he has to turn the preclear's head to look at that thing is, to be colloquial, out of this world. It really has to be very smooth.

„How? Well, let's see. Yeah, well, you only have to handle that with one motion. We'll change it up the line here, and we square it up here,“ and he'll handle it with one motion. So, what the hell? Boy, you certainly lost a good opportunity to confront there, didn't you? Hm?

And any misplaced „Mm-hm“ and „hm-hm“ doesn't go.

In other words, they get the idea that they mustn't ever even talk up, and when they do talk up, why, they find out nobody barks them down. It's just an idea of not being able to confront. Do you get the idea?

In other words, to clear somebody an auditor has to be one of the best disciplined people anybody ever had - ever heard of.

Audience: Yes.

It would kill a psychoanalyst to go through this much discipline. We know; we've tried to put one through this much discipline. And the Instructor got there just in the nick of time, just as there was one breath left in the body, was able to put artificial respiration in on it and get him out of there quick!


I remember one analyst reading Book One, and he says, „Doctor Hubbard,“ he said, „you really have something there in Dianetics. You really have something there! Something that we can use! Because I know,“ he said, „I had a patient the other day and I used your repeater technique. And like you said, he went right back down the track. And he was simply using the phrase, an innocent phrase, 'I hate you' and he went straight back down the track just like you said, just like you described the time track, and he got back into an incident that we've been trying to reach with psychoanalysis for just years and years and years and years that he's been in analysis.”

And once in a while they do this to me - although most staff feels - can talk to me about most anything, and often does. They go at it at a high scream sometimes, you know, just come in and practically beating the desk and so forth. They seldom go this high, you know. Then they walk out and said, „Well, I'll be fired. I'm finished. Scientology, done; I'm through. Certificates will be cancelled, thrown away Probably throw the body in the nearest garbage can. I wonder where the arrows are that point to the nearest between-lives area. And he'll probably zap me, you know,“ and so forth.

We got back to the point where his father is standing over him in the crib throttling him. And as soon as he got there, and as soon as he got this picture of his father throttling him, I was able to get right in there and pitch. And I said, 'Now, there is why you hate your father, and hate your mother!'”

And then they say, „What'd he say? And what was he doing saying 'Good'? And what was he doing saying 'I'll look into it'? What was that all about?“ Practically spins them sometimes, you know? And all of a sudden they find out they can say anything they please and it doesn't cost them anything and after that they start communicating and doing a job. It's an interesting thing to discover.

I said, „What happened to the patient?“

First sergeants and other people, petty officers, very often cultivate quite the opposite idea. They say, „If you ever open your mouth in my direction, I know I must cure you of confronting in order to have an efficient crew member or efficient soldier,“ see? „Unless people have been cured totally of confronting, why, they are no good.“ Stable datum for the society. „If people are permitted to confront authority, why, they'll bash the whole thing in the head, you know? No telling what would happen if all the troops could confront the general.“

Well, as a matter of fact he quit analysis. You know how they are? As soon as you get them near the real aberrative material, you know, they leave!“

I tell you what'd happen: they'd just win all of the victories that were in sight, that's all. That's what they'd do. They're only some good to you when they can confront something. Why don't you let them start in with you? It's a good idea.

No responsibility. No responsibility.

People come in with complaints; they've buttoned these up, they've managed to get their nerve up, they've actually - went out and took a couple of quick shots of scotch, and they come in and they lay this complaint knowing they're going to be blasted out of the chair, and there's no blast. Well, that too, is a letdown. It gives - it gives less blast to confront.

I told him two or three times that you didn't evaluate for pcs but he missed it.

But the truth of the matter is that the belief that one cannot confront does not rest on his own ability to confront. His own ability to confront is obviously infinite, isn't it? Now I want you to think of something that you couldn't possibly ever confront. Come on, think of it. Never in this world, ever in any other world, not even if you could go back up and down the time track could you confront it. Come on, think of something. We could spend the rest of the congress here, by the way, asking the same question. This is one of those trick questions.

Now, the skill necessary is the trick. That is the trick in clearing. It isn't the process.

You ask somebody - I'll tell you a trick auditing question. This is good coffee shop auditing. There is good coffee shop auditing, by the way. We just never let students in on it so they use regular processes to audit in the coffee shops, you know? And They go in for fish and chips and sit there at the table and audit real processes, and they shouldn't do that because there's perfectly good coffee shop processes. And you can leave a person hung up in them and everything.

And the 5th London ACC will be taught the oldest clearing process known - the process learned by me in 1947 which has never been released. But it's a very easy process - I have described it indifferently a time or two. It's a rather rapid process of clearing. Only now have we a sufficient discipline that we can bring up this rather easy process. It's only taken eleven years. I think that's pretty rapid, isn't it? That's - isn't that the average time in analysis of most patients? Now, it was the skill of the person, the skill of the person.

But here's one of them, is „Look around here and find something that is unknown.“ That's the most gorgeous process. Here's another one: „Look around here and find something which is uninteresting.“ That's the most wonderful process you ever saw. I mean, it's one of These processes that never gets answered. See, he looks around and he says, „Well, that's a - well, I don't know, you know...” One of these fabulous things.

You know when a pc is getting toward his Rock chain because he starts getting ARC breaks, he starts trying to blow the session, he starts trying to disappear, he gets a case of elsewhereness.

Well, confrontingness comes under this heading something you could not possibly confront, see. You'd fish for it in vain. If you don't believe it. and I don't ask you to believe it; if it's true for you it's true and if it's not true for you it isn't true. Try and find something that it is impossible to confront, and after you get mired down totally, find an auditor. It'll wind you up in the soup if you pursue this thing infinitely without an auditor. Why? Because there were times when you must have believed that you couldn't confront something, otherwise you would never have joined the army or done other foolish things. Not that there's anything wrong with joining the army. The only thing wrong with joining the army is that you're in it.

The expertness required to keep him headed into the session and to get him over his elsewhereness every time he gets the impulse is tremendous and is even more important than the technique itself because if he left, you wouldn't have a preclear to audit. People miss this.

It's not that you should be all out for peace; you shouldn't be. I can't consider anything more boring than to have totally peaceful existence. The only thing wrong with war is wait, as far as I'm concerned. That's just personal opinion. When there's something happening, there's something to confront, and when there's nothing happening it's just handfuls of nowhere. You say, „Well, way over there someplace there's something to confront, you know? And if they just let me go here then I would go like a hot rocket in that direction and I'd be able to stand there and confront it.“ Of course, when you get there, you find out what you're being asked to confront is a bullet or something like this. You're not able to go in and tell the enemy what you think of him. Next war I go to I'm going to get one of these megaphones. Anyway...

Now as we - as we look at a person - here's a person walking down the street just - we'll go outside, we see a person walking down the street. The old-time Aesculapian, the practitioners, the priests of the Roman god Fever, their more modern counterparts would conceive this person to have a great many incomprehensible mysteries and would believe that this man was being motivated by his own aberrations.

The idea behind it is that man makes a game out of having possessions which go to pieces if they confront certain things. Now, let's go work out on the body side of it and talk about possessions for a moment. This might be more real to you. We start to confront the mains, see, and so we take - you better - better do this careful experiment. If you do this, you'll find out something about the body. You take and wrap a piece of copper wire around each of two fingers, see, and then shove them into the light plug, you see, and don't draw them out for a while. And then look at your fingers, and you'll find out they've been damaged. And if you're proud of this possession called hands and if you're very artistic in handling things and so forth, why, you'll no longer be able to excite the envy of your friends or sit down at the piano or something of that sort, you see? And that teaches you not to what? Not to confront things or not to let your body confront things? Which does it teach you? Not to let your body confront things.

If this man wishes to work it's because he is afraid of starvation. If he is going to do a bettor job, it will be because he has been rewarded with a bit of meat. You get the idea? I mean, he has definite ideas, and he feels that the incidents and the complexity of this person's life are such that no one could understand them.

Now, of course, a lot of people go around and say, „Well, that is the - a good excuse not to have a body. And that's why I'm trying to make nothing out of this body, so that this won't happen. So therefore, if I chop this body to pieces and mess it all up, then it won't ever get messed up or chopped to pieces.“ You work this out; I can't. It doesn't equate.

Now, to understand what we have done, we have to compare it with what was known and what we know. We know now that that person's mind has a certain number of parts, and that it is not his brain. And this certain number of parts adds up to a certain number of potential wrongnesses. And that when he is freed of these wrongnesses, he is more able to function, not less able to function, because we have proven it time and time again. Therefore we have taken off the excuse for not helping people.

So here's this thing called confrontingness. What is this thing called confrontingness, then? It comes down to defense and protection, problems of defense and protection. But that even - doesn't even have to enter into auditing to any great degree, if you don't want it to.

You see, if you go around believing that if you help somebody you'd destroy his ambition, if you believe that if you help somebody you would des- this writer for instance, that you would destroy his wish and ability to write, then you'd have a good alibi for not helping him, wouldn't you? You would be guiltless.

You get the first clearing process, 1947, which I phrase this way: I gave the person confidence in looking at pictures. I showed him he could look at pictures. I would have him go out of the room and walk in and look at the room and then sit down, close his eyes and get the picture momentarily that he saw as he walked in the. room. And then we would go over the picture several times, and what do you know? It would disappear. This we call erasure, very improperly, I assure you. This is not erasure. So there's an improper phrase in Dianetics. It's an ability to confront up to a point where there is no necessity to have it. And all anybody evidently is trying to do is prove that he can confront something by having a picture of it, and that's about all there is to it.

Because you say, „If we could just keep these people sufficiently aberrated, why; we'll have great arts, we'll have all kinds of things that we should have. And therefore we shouldn't look any further for any answer to de-aberrate them because everything he is doing is motivated by his craziness.“

So, I used to take somebody and I'd have him, by various mechanisms, get a lock, you know, a little, light mental image picture, maybe a lock, you know, on some experience that he had had, and get him to confront it. Only I'd get him to have confidence in being able to get the picture. And then I would cultivate sonic in the picture. I would cultivate perceptics of other types, tactile, so forth. And I'd get him to be able to confront this whole thing in picture form.

In other words, the most beneficial person in the world is, of course, the craziest person in the world. They never carry it through to that reductio ad absurdum. Otherwise, they would look only into insane asylums to find people to lead them in the arts, in the sciences and in music, that sort of thing. You see?

Now I'd have him get another picture. Oh, this'd take hours and hours and hours and hours. I'd coax him into confronting another picture and another picture and another picture, and pretty soon we'd pick up some sad moment in his lifetime when he'd just left and we'd get a picture of that. Usually this one would be black as ink, see, all messed up, so forth. And I'd find out what part of that he could look at, you see. And we'd gradually develop bits and pieces of this bit of ink, and it would turn out at first with a kind of a foggy two-dimensional black and white, you know? And then we would develop the emotional context of it, and the next thing you know, he'd spill tears like Niagara Fal1s. I wouldn't pay any attention to spilling tears. I'd just say, „now, let's find the grief in this thing until we can see the grief in it.“ The next thing you know, why; he could observe the grief and feel it or not, as the case may be, and he would be able to confront that grief. And he almost invariably found it was somebody else's grief in the picture. He was crying somebody else's tears, which is quite, quite remarkable. And he would never realize it until he'd run this what we call a secondary, see?

They would say, „Well, it's impossible to find a musician in the society unless we go down to the local spinbin. If we go down there, why, we'll find the world's greatest musician.“

And then we'd get the knife nicely sharp and we'd stick its point into the most obvious engram that contained pain and unconsciousness we could find and we would bring it up into view and get him to have confidence in looking at it. I never used the word confront. This makes this whole thing translatable. We can talk about it now; we've got this word confront. That means things. It never occurred to me. So, he could have confidence in looking at the picture, you see, and we'd take bits and pieces of this painful experience and one moment, why, he'd be feeling the whole injury again and then we'd get him to look this over. Now, I wasn't ever restraining him from feeling the injury. All I was trying to do was get him to look at the incident, totally. And we would again develop sonic and visio, and boy that took auditing. You practically had to stay in there with one knee on his chest right about that minute. And it was probably - I got away with it because I was just bigger than my preclears. One answer to smooth auditing. Anyway, didn't occur to them to get out of the chair.

If aberration is going to drive anybody, it is certainly going to drive the psychotic harder than it is the sane person. Right? So, naturally the great musicians are crazy, and everybody is crazy that has ever done anything for anybody.

Because you start developing sonic, hearing the sound again of an incident of the past in an area where a fellow has had his silly head caved in and he will of course start picking up the full somatic of having had his head kicked in. And you just have to keep that knee on his chest and let him get a head kicked in. that's all. That's it. And you'd eventually get him to a point where he could confront various parts of getting his head fractured. And then confront being unconscious, and he'd finally come up with some big cognition like „You know the reason I went unconscious?“

Well, you get this much agreement around, a fellow to appear great will start to act crazy.

„What's that?“

I remember a gag on this one time; I can't resist telling you. I always prided myself on being a fairly sane writer, you know. I had, of course, my favorite slippers and I knew I couldn't write anything unless I was wearing this particular pair of slippers. And I had, of course, certain feelings about the typewriter. If I wrote on a different typewriter, I would get a different offbeat mood in the story I didn't want, you know. And I knew that unless I scented the paper I wrote on with sandalwood incense that it wouldn't sell. But otherwise I was totally free of superstition.

„Well, I just couldn't look at it anymore. I just quit; I just backed out on the whole thing.“ And of course I would accommodatingly say, „No?“ you know.

You wouldn't certainly call putting the stamps on horizontally always in order to make the thing sell, superstitious, would you?

Truth of the matter was that the more he could confront, the more he was able to confront. But something happened in 1947 that I couldn't explain for ten years: what happened to the rest of the bank? Once I'd done this, fixed him up so he could confront a lock, fixed him up so that he could confront charges of grief and misemotion and anger and things like this; after he was in a state where he could confront a painful picture with full sonic and visio and tactile and effort and everything else that was in the picture, bank disappeared. I had a Clear! Perfectly stable Clears. But I thought that was all there was to the bank. Hence, my later discoveries of the birth engram, of prenatals, of all sorts of incomprehensible things, of past lives. I was perfectly willing to discover these things. I was very interested in them. But where did it go, where did it end, how many pictures were there? And I got totally befuddled by the whole thing, because it was just so much. I got trapped into the idea of quantity.

And I never went to the lengths other writers went to. Other writers felt that if they made out a deposit slip or picked up their checkbook and deposit slips before they went to the post office, there'd be no check in the post office. You know? You know, just being ready to deposit a check would keep a check from coming, you see, from the publisher. And I never went that far I simply made arrangements to leave these things at the bank. You see?

But about that time I said, „Well, no matter how long it takes, I just better settle down and map the whole track from one end to the other and find everything there is in the mind - circuits and machinery and valences and anything else that might be in the mind”. Get the definitions of the physical universe, work this thing out. Get an actual working definition of life and, you know, went on and on and on. If we'd quit right there, actually, we wouldn't have been - ever been able to have understood it. And we would've been in the position of the fellow, the mystic he was a great master, who was teaching a neophyte, and the position of the neophyte is the one we're interested in. And he used to - the master used to teach this neophyte all about mysticism and demons and devils and everything. But when he would come in the room to teach his class, why, he would tie a cat to the bedpost. He'd tie the cat to the bedpost and he'd sit down and he'd teach this neophyte about mysticism, demons, devils and so forth.

In other words, I was totally free of superstition. I was a very sane writer. As a matter of fact, I was very workmanlike. I seldom had temper fits and that sort of thing. As a matter of fact that's perfectly true. I just used to work along at a very even temper.

So, the years went along and the neophyte decided that he was now a master and he decided to teach a new neophyte mysticism and demons and devils and everything. So, he says, „Now, the first thing we do is tie a cat to the bedpost.“ But we would've been in that position. In other words, any deviation from this would've brought about a flop. Why? Because we didn't have a total understanding. I didn't have a total understanding of what was happening. I thought that was all the bank there was! I made Clears, but I didn't understand why people got Clear.

Down in Hollywood - you've heard of that place?

& They didn't, they had proven to me and to them that they were able, we can say today, to confront mental image pictures, so they didn't have to have any more unless they put them there, you see? And they had no more reactive pictures because they could confront them all. And they didn't any longer have any need to confront them. There was no necessity to confront them. And if they felt like confronting them they could still put them back there again, you get the idea?

Audience: Yes.

& You only had to get them able to confront the worst varieties, the worst things that they could imagine in the current lifetime, and they said, „Well what the dickens. We could put these back, or have them or not have them as the case may be, we don't have to worry about it anymore.“ So they were clear. Get the idea?

It's - well, there's a place in California called Napa and Napa is where they have the insane asylum, you see. And when Napa has an overflow they send them to Hollywood!

All right, I tried to teach somebody else about this and I don't know the mainspring, see? I don't know exactly what the combination is. If that spotlight were to turn red at this moment, it could show that my face got red at that time. I was rather red-faced last year to find out that I hadn't known exactly what I was doing in 1947 when I made Clears. The remarkable thing about it is, in some unknowing, blundering way, I did know, but I couldn't phrase it. I couldn't describe it. And the more auditors I tried to teach in those earlier days - the more auditors I tried to teach, well, the more I fumbled it because I'd Q-and-A with them. See, they'd say, „Well, I did just what you said and nothing happened.“

Well, these people down in Hollywood occasionally are - get kind of loose in the brains and they get to rattling around, their ridges no longer hold them squarely in the middle of their heads, you know. And they'll hire a writer. This dooms them to a certain amount of success because if they film what he writes, they generally have a picture that sells. They seldom do that, however.

I wasn't smart in those days. Boy, I got - they smartened me up. Some of them are here right now that helped smarten me up, too, And this was the case, however. I would say, „You do so-and-so and so-and-so and so-and-so,“ and they would come back and they say, „I did so-and-so and so-and-so and so-and-so, but nothing happened.“ And I'd groan, and I'd say, „Well, we have to figure something else out.“

And anyway, I got down there, I fell for the god Mammon and I decided to worship Mammon for a while. I went down there and their - payday used to be very embarrassing. They would take hundred-dollar bills, and they would say, „One for the government and one for you. And one for the government and one for you. And one for the government. And one for you.“

So I would give them a newer and a better one, got it? A newer and better one. Well, within the last year I've gotten smarter. I don't give them a newer and better one these days. They come back and they say after I gave them this, and they say, „Well, I did it. It doesn't work.“

And they'd say, „Tell me when we've counted far enough.“ You know? Tremendous quantities of money and all that sort of thing.

I say, „What didn't work?“

So, one day I realized I wasn't getting along well. I was being thrown into petty conferences about stories, you know. I was being thrown in with the cousins and nephews and so forth of executive producers and that sort of thing, and things I suggested were greeted sometimes with a sneer. You see, they weren't writers, but writer is a word that covers anybody and particularly those who can't and they'd therefore be assigned as writers, and nobody would ever find out otherwise, and the family could draw a payroll, too, you see A very interesting system they have down there.

„Oh, what you told me.“

And anyway, I was busy - busy hammering along and minding my own business, but I wasn't getting anyplace.

„What did I tell you?“

And one day the producer of my particular unit, Columbia Pictures, called me in, and he said, „Ron, I don't think - I don't think you wrote those last scenes you wrote. I think they must have been ghostwritten for you.“ He says, „You can't write that bad.“

„Well... well, you said, you said - um - you said you'd got the person to get a lock and then you'd fit it in a keyhole, see, and then - I don't know. What did you say?“

So, I walked out and I said, „You know, I'm not getting along too well. I wonder what's the matter?“ And all of a sudden it burst on me - because I'm not showing any artistic temperament.

And that's what I should’ve said eleven years ago. „What did I tell you?“ See? Because when it didn't work, they didn't hear. And we've got an awful case of deafness that's been going on.

So, I went back to my office and I got a blank contract and I came back to the producer's office and I says, „Now,“ I said, „here's your job! Sue me if you want to!“ And tore it up into bits, and threw it up in the air so it came down like snowflakes! Rushed back to my office, started throwing things out of the desk into the nearest wastebasket, you see, madly throwing things out and screaming at a high-pitched tone of voice the while!

Well, you cure a case of deafness in various ways, and the first way is to find out yourself what you're doing. It took me a very long to time to find that out.

After a while the producer's assistant came in and he looked in the door cautiously avoiding the things that were flying around and he said, „Ron, Mr. Weiss didn't mean what he said.“

You know, it's one thing to feel something is true and quite another thing to phrase it, to express it. Have you ever had that? Well, when you move out of feelingness into articulateness, you make a big gain. And it - really - if somebody had been doing this job other than myself who was much smarter than I was, it'd been more desirable because it wouldn't have taken him ten years to find out what to say in order to make people understand, see? And if I was a little brighter, why, we could've done it a lot faster, but you're hung with the fact that I'm just stupid. Get the idea? That's about what it amounts to.

I went right on throwing things into wastebaskets and dumping things out of windows and getting ready to leave the place, you know.

Now, the funny part of it is that in the process of cooking up these new things all the time, oh, we just found out about all kinds of things. We found out about lots of things, you see? And we got what appears to be almost the total scope of beingness, at least for this universe and beings in it. Boy, what we don't know about the mind and its anatomy and that so - it isn't worth writing down. There's a big chest down to the HASI - there's a big chest, there used to be, anyway. Hardly anybody ever opened it, but it was a sort of a magic chest. Actually it contained nothing but lecture tapes by me that had been made to this class or the other class and so forth. And actually, that chest contains the best, most reliable research record of Dianetics and Scientology that is in Great Britain. Hardly anybody pays any attention to it. Some of the recordings are bad and that sort of thing. They get scattered around from time to time and recollected. But that's actually what they are.

Next thing I know there's the producer. He says, „Ron.“ „Ron,“ he says, „can't we be friends?“ Says, „Ron,“ he says, „we won't sue you. We give you a bettor contract. We give you a better contract.“ He said, „We - we give you better story titles. We give you better credit lines, how's that? We give you another secretary!“ So I went back on the job.

Boy, if there are any phenomena about the mind that you can't find in that chest, I would certainly like to know about it. And I really would like to know about it. You get the idea? We have just covered this universe. Now, this is me and thee, too, see? We have covered this universe. It's just some fantastic amount of bric-a-brac when you add it all up. Wow! Boy, what a thetan can't dream up isn't worth imagining. But actually, there are only five basic things that form this thing we call the mind. And those five basic things are simply these:

After that I was very careful to exhibit some artistic temperament now and then. You know, like holding my head suddenly and - while I was looking at the rushes, you know, and they'd done a particularly bad job of mangling the dialogue, you know, just hold my head quietly. And then turn my chair around so that my face faced the opposite direction than the screen. That sort of thing, you know, quiet. Very effective. When I left there I never did these things again in my life.

These locks, which are analytically aware mental pictures, and the thoughts associated with them - this is a mind.

I think an artist is forced into looking crazy so that people will accept him.

Secondaries, which are moments of misemotion: grief, apathy, so forth, and the thoughts connected with them. Mental image pictures containing misemotion and the thoughts connected therewith.

I don't think you could be a scientific genius in England unless you kept mice in your pockets or something like that. Nobody would accept you as such.

Engrams, which is moments of pain and unconsciousness, and the thoughts connected therewith.

In other words, it's pretty widespread that you have to be crazy in order to get along in life. But is it true? That's the question: Is it true? And definite findings in Scientology say that isn't true.

Circuits, which are really old valences of one kind or another, which inform and talk and which apparently put out thought. They're really parasitic circuits. You're talking into one phone booth and phoning it down to - up to Birmingham - let's say down to Birmingham and be different, shall we? And then you're getting them back in the next phone booth and you think they're brand new, only you just said them, you see. But this is a circuit. And there's these circuits and they apparently - they go off into various things: valences and demons and devils and all kinds of things, see that?

But you run into this in trying to clear somebody. This artist has got the sudden notion - this is his excuse for not coming any closer to the Rock - „If I get rid of this that I can't quite see out of my eye, then I probably won't be able to write anymore, so I'd better not get rid of it.“

And then this additional thing incredibly enough, called machinery. Every once in awhile a student of Scientology will say; „Well, when you mean machinery, you know, you just got the idea of the bric-a-brac of the mind,“ you know. And one day he's sitting down in the chair and he's being audited, and all is going along very well, and all of a sudden he looks up and there's a big steam engine, you know; with wheels. And it's doing something, and it puts out thoughts this way and it shuttles pictures that way and it - you know? And he says, „When Ron says 'machinery,' he means 'machinery'.“ - It's a big shock to him that I mean what I say.

Actually, all he wants is not to look at it. So, he tells you this as his best excuse, don't you see, and he's got another reason for not getting Clear. Well, it takes an auditor to get around these things, let me assure you, it takes an auditor.

Well, anyhow, that's right, though. Anybody here ever seen one of these things suddenly, you know? Look up and find things going? Once in a while, you find something that'll look like a clam bucket. It's going clomp, clomp, clomp, clomp, clomp, clomp. Every time you make up a picture, why, the clam bucket disposes of the picture, because the picture's liable to be harmful, and if - the way - best way to get the picture out of the road is to have a clam bucket arrangement which eats up and devours all the pictures. But then, of course, that makes a scarcity of pictures so you put another machine up over here which makes a lot of pictures, which feeds the clam bucket, which makes a lot of pictures. The mind's a wonderful thing.

Don't think that just because we know the parts of the mind and the number of vagaries that these parts can distort into - because we know this - because we know the combination to the safe does not mean that the amount of randomity we can encounter has diminished in the least.

And that's all there is in a mind. Well, if you call it a mind. A mind is a thing, you see. Now, to this you have to add the thing we call - which you call a thetan - which you call a „thetan“ and I call a „thetan.“ That's because we speak different brands of Greek.

And we have to have somebody sitting in that auditors chair who knows how to handle it.

Now, here's this source-point; this source-point. And we found out eventually that was the person and that was all there was to him. He was a source-point for various things, thoughts, and he could generate things and he could consume things, so on. We thought - we found out that this was to whom we were speaking when we spoke to him. You get the idea? And we found that out and then we dissected and bisected this thing called life and found out that form carries on with the uniting of life and the physical universe. These two things unite in a certain form, and we get living objects. We get living, oh, insects and politicians and all kinds of things. Anyway...

Well, that is - in no way invalidates the auditor who was trained years ago, who was trained last year, who is being trained now. These people are doing a great job. The people trained years ago probably right now are in a state where they could handle somebody to Clear. Don't you see? And the people trained just last year are probably in a state that they could handle somebody, and the fellow who has just been trained just now knows darned well he's got to have some experience before he can do it.

And then we had this thing called the physical universe, and that's simply composed of matter, energy, space and time. And there, evidently, there - beyond the various combinations of this, there isn't anything else in it than that. And we got this thing knocked apart into these four broad categories for this universe and there're only five things in the mind - no wonder you have trouble finding things to confront! See? Now, the truth of the matter is it's very easy to confront these things.

I'm not trying to invalidate anybody's training. I'm just going to say that everybody has got to be a little bit better if they expect to clear them like that!

But it isn't easy to confront something that you don't know whether you're confronting it or it's not confronting or it might not be there to confront, but you don't know what it is, and how you confront it you're not sure about and huhh! And that's the state of mind most aberrated people are in. In the first place, they don't know the anatomy of existence. They don't know the anatomy of people and minds, so how they - can they confront them? They don't even know they exist.

In the first place, they'll never clear all this like that! You don't want to have randomity in the auditing; there's already enough in the preclear, I assure you. So, clearing - clearing as a fact depended on discipline. It depended on a familiarity with these various parts of the mind. It depended on being able to confront these parts of the mind. It's all right maybe to confront your own engrams and go around coughing and having headaches and small swords sticking in your back and that sort of thing. Perhaps you can go on confronting those things and not complain very loudly. But when you start to complain is when you start seeing them on a via. And you begin to consider yourself pretty guilty.

You stop a fellow out in the street, and you say, „Have you got a mind?“ and he'll say, „Huh?“ We don't even get that far, you see? He'll say, „Well. what about a mind? What's this, a mind? I used to mind my father.“

You say, „Well“ - not that this is a clearing technique, say - using an old process as an example, „assign an intention to that wall. Thank you. Good. Assign an intention to the front wall. Thank you.“

„No, no. We mean a mind, you know?“

And the PC does so. Innocent, there he is, totally under your control, there he is, a babe in arms, you might say. Totally unsuspecting. It's all going along beautifully and you say, „Well, assign an intention to the ceiling.“

„Well,“ he says, „sure I've got brains. What's the matter with you?“

And he goes „Aruh!“ And you say, „What happened?“

Most people begin to think of their minds as brains. I've been trying and trying and trying to find a use for two things: my brain and my eyeballs. I could see so much better through the back of my head if I just didn't have eyeballs blocking these two holes. And it would be so much easier to sit in the middle of this skull here if there wasn't something around to confuse me about which was the middle of it. We're going to have to put together a Society for Empty Skulls and Eye Sockets, but then we'll have sculptors and aestheticists and - forming other societies, Societies for the Suppression of People who Suppress Eyeballs, you know, that sort of thing. It'd get pretty confusing. So I put up with it - I put up with it. People expect you to have eyeballs and brains, so that's that.

„Oh! This great big double-bladed spear has just gone straight through my stomach and has bisected my spine and is still there, and I feel like I'm dying.“

But I have yet to find out what they're for, you know, except something to prevent you from confronting skulls. I should have brought along one of our skulls. We have lots of skulls down in the HASI. We used to use them for a change of space. We used to exteriorize somebody and we'd have him appear in skull A and then appear in skull B and then appear in skull A and skull B, and after a while he gets so used to being in skulls, why, he really exteriorized in a hurry. And once in a while he found himself on the stage playing „Alas, poor Yorick.“

Well, an auditor who really isn't experienced and calm and pretty Clear himself is liable to feel that he's just shoved a spear into the fellow. So, therefore he tends to give the next auditing command something on the basis of „Well, let's see. Uh - what could we do to get this spear out of him? Let's run Hellos and Okays to his stomach.“

But anyway, it wasn't enough to know this clearing process of 1947 that I have just given you if you still didn't know what to confront, and if you still couldn't say; „All you have to do is get the preclear to have confidence that he can confront things.“ See, you could've told an auditor that and he'd say, „Oh fine. Cheery, cheery; aye, aye.“ And then he would've found preclears whose clam buckets were inverted, you see, and actually, after they had chewed up the pictures, turned out another type of picture. And he would've said, „This is something new,“ and we would have had all this tremendous randomness, you know, and various types. And I can imagine now an auditor today, if we'd pursued this course, having to memorize one thousand, six hundred and seventy-two various objects that occur in the mind, see? All different and no common denominator amongst them, you see? And all we would have been classifying is just machinery, types of. Then somebody would come along and make a tremendous discovery of another type of machine. Duh, we would've had it.

He's borne down, in other words, by his own guilt into doing something desperate because he has just wounded a fellow human being. Well, it's all right to be merciful but not that merciful. You get that merciful, you're liable to kill some preclear.

The truth of the matter is, it took ten years to find out what there was to confront. Is there more than this to confront? Well, you're at liberty to find out, but we at least know that you're not going to get any - any difficulty confronting any of this. And one of the reasons a thetan gets stuck in a theta trap is very, very simple: he just can't confront a theta trap. Why can't he confront one? Well, it's so bad. You see, it's very evil. It traps thetans and therefore it is very evil and you shouldn't have anything to do with it. And if you see a theta trap, you should go like that, you see, and look the other way. Well, the second that he won't confront it, he goes snap! Because what is space but confrontingness? Space is simply the dimension which occurs when you view something. So if there's no space, he's in it! Do you see that? So if he looks at something but is unwilling to make space, he's it! Simple. I'm afraid it's so idiotically simple you've been falling for it for 76 trillion years. And if you think that's awfully stupid of you, let me reassure you by saying you've got lots of company.

The thing to do at that moment is to say, „Oh, a double-bladed spear? Just where? Where did it go through? Oh, right there. Good. Well, when did it happen?“

Now, there's the long and short of this thing called confrontingness. There's actually all it is, all it amounts to. If you can't look at something, there's no space between you and it and you've had it! Get the idea?

„When I started to put an intention in the ceiling, and the second I-upp! - there it goes, when I started to put an intention...“

Now, there are nonconfront merchants running around the world. They sell as their one product „You must not confront.“ And all of a sudden, we know what some of these merciful societies do to people.

„When-when did it happen?“

& See, they say, „Tea. Do not drink tea. It rots the brain. The downfall of the Empire is totally based upon the fact that people began to drink tea.“ You know, there is such a society here in London. Oh, you didn't think there was. Well, I know more about this town than you do.

„When I started to put - ouppp!“

& All right. Anyhow-more than a student at Oxford, anyway.

„Now - now I can understand that it hurts, but I-I do want you to answer the question: When did that occur?“

Anyway, here is the main thing about confrontingness. This outfit says, „No more tea. You mustn't confront tea. You can't have tea.“ And the next thing you know; their president starts going gulp, gulp, gulp, gulp, gulp, gulp. See, he can't leave tea alone now. He's told everybody, „You mustn't confront tea,“ so all he does is see tea and he's tea! Boom What do you think alcoholism is?

„Well, it was when I started putting in-in-intention in-in the-in-in the ceiling.“

Did you ever try to look at a fume? Well, I ask you, did you ever try to look at a fume?

„Well, you go ahead, and I'll repeat the auditing command now. Now, put an intention in the ceiling.“

Audience: Yes.

„Yeah. Yeah. Uh-oouuss. I wonder where the hell that spear came from?“

Well, that fellow down at the bar who can't see a fume has no space between himself and the alcohol. And he's been carefully taught that he mustn't drink, that drinking is very harmful, that he mustn't look at drink, that he mustn't have anything to do with drink, that drinking is very evil, that it degrades him, that he had better lay off the drink or it'll finish him. You get the idea? And the more he's taught, the more he goes splash every time he sees a pint. And he becomes an alcohol diver.

You've got to have an auditor that never flinches. And you can always flinch at the unknown. Anybody will flinch to some degree at the unknown. And unless things are pretty totally known to a person, why, you have somebody who flinches.

The one thing a person who is suffering from alcoholism cannot do is have a full glass in front of him. But because he can't come out of his head and drown himself in it properly, he puts it in - around him. So you fill his glass, he empties it; fill his glass, he empties it; fill his glass, he empties - he can't confront the fumes so he goes doggo in the process. I don't even think alcohol would make you drunk. I don't know how it makes anybody drunk. I was looking - I was looking at some alcohol the other day, and I was amazed - amazed at the fact that it could do anything to anybody. It didn't seem possible that it could cause a sensation. I experimented and found out I had to postulate the sensation that I was drunk, and in view of the fact that I was on a ship, I could then use the motion of the ship to postulate the idea that I was drunk. And before I caught myself; I was saying, „Oh, give me a little drink, huh?“ So I just unpostulated and that was that.

In other words, an auditor must not only be able to confront, he must be able to confront on a via. And he must not only be able to cure somebody, he must also have the evidence presented to him on a silver platter that he has just killed somebody and give the next auditing command with complete aplomb. That takes quite a lot of discipline, doesn't it?

You get the idea how far this confrontingness goes? If you can't confront broken legs, you're liable to get one someday, that's all. Get an opportunity to break a leg, you will. So it even goes further than just confronting with a body, as bad. It might be that because you know it is bad to confront with a body, it is bad to confront with a body, don't you see? Could go that far.

You don't want anybody nervous when you're speeding at ninety miles an hour down Marylebone High Street, do you? You don't want a nervous man on the wheel. Well, when you start going for the Rock and you find yourself skidding on the time track and the incidents are whizzing by at ninety miles an hour and projectiles much bigger and much more savage and much hotter than any found on Marylebone High Street start racing by, you don't want a nervous auditor in the chair; you want total confidence sitting there, don't you? And if you feel you have total confidence sitting there, you'll go ahead and get Clear for him. But you wouldn't really do it for yourself when the push came because it requires more nerve than you had at the time that thing happened which prevented you from being Clear thereafter. Get the idea?

Well, we knew all about clearing somebody in 1947. We could do it in 1947, clear back then, except we couldn't explain it, couldn't train anybody in it, didn't know how it happened and thought that there wasn't very much in the mind beyond maybe a few engrams. And all of a sudden when former beheadings and being put down here in the Tower and being drowned up there and being in space opera and - other things began to show up. I think there's a person or two here who has run into a picture of space opera or something of the sort in the past.

It's not that in present time you couldn't handle your own aberrations. You can. You do all the time, and some of you do a wonderful job of it.

And these various incomprehensibles started to happen, we didn't know what the devil we were confronting and it took us years to find out. Well, now that we've found out again, we can go back to battery and start clearing people again. So I wish to express my thanks to those of you who have walked along this track with me of finding out what was there to be confronted. And how you audit a preclear with confrontingness, which I haven't told you at all.

But this mechanism of returning to the actual incident, and being surrounded once more by these dinosaurs or flying saucers, or whatever it is you used to consort with and lying under the foot of the dinosaur just as you feel the first bones in you go scrunch and to reassume that frame of mind and handle your aberrations is impossible. It is impossible. So, auditing is a third dynamic activity.

Thank you

It took a third dynamic to aberrate you. You didn't have any trouble till you met somebody. Let me point that out. It doesn't matter where on the track you met somebody, you weren't in any trouble till you did.

[end of lecture]

I'll also point out to you that you never had any fun either.

Now, if this thing breaks down to what aberrates somebody; it has to be in the vicinity of the third dynamic - groups, people, othernesses - other dynamics perhaps, but certainly at least the third. We'll just ignore the Freudian second. After all, it's not looked on in this day and age with any mystery.

Just ask any of the teenagers concerning it and they will tell you all about sex. I remember - I remember this Royal Marine that just came home on leave and his mother pointed out the fact that his little brother had never been told certain things about life and - his little brother was about seven - and the Royal Marine was asked by his mother to tell his little brother about the birds and bees.

And so, the Royal Marine went out and not attempting to imitate his Royal Marineness, he said - he said, „You know,“ he said, „you want to know about the birds and bees?“

His little brother said, „Yeah, what about the birds and bees?“

And the Royal Marine says, „Well,“ he says, „uh-you know,“ he says, „when you-when you take a car, you pick up a girl, and you take her some dark place. And you know what happens then?“

The little kid says, „Yes, yes.“

He says, „Same thing with the birds and bees.“

You might say really the second dynamic is the third dynamic but a little closer and more so.

Now, it takes an otherness to get this thing called aberration going. As I say, you were perfectly happy before you met anybody, but your perfect happiness didn't include having any fun. There was no randomness at all, and that was that.

So, what you did was trade in your ticket to total serenity from here on out for a little companionship. And after a while you began to believe when you didn't meet any worthwhile people that you had made a bad swap. At that time you assume the personalities of the people you have made, and some of those were batty; and then you can't sort out which ones were batty, and you say, „Well, I've had it.“ And that's it. You're now aberrated. That's about all there is to aberration.

It takes your idea of the conduct of the other fellow because you, yourself left to your own devices, would have a hard time hiding from yourself as much as you would have to hide from yourself in order to be aberrated. You would have to get a misconception of somebody else and then assume his beingness and go through a lot of vias and around a lot of short turns and into a lot of complexities before you could actually wind up with a good, stable aberration that not only drove you but drove others stark staring mad. So, in the - in the final analysis as we look this thing over, we find out that it took a lot of doing to get aberrated. It took a lot of doing to get aberrated. It's taken ages and ages to get as crazy as you find them today.

Stresses or lack of them, balances or imbalances add up to unhappy people. Well all right, if these people are all unhappy, and they want to be some other way, it's mostly because they have lost their power of choice over their own existence. They no longer can associate with people on their own choice. Something in them tells them who they should associate with. Some thing in them tells them what they should read and where they should be and what they should do. Now, the people you deal with in Scientology have already overwhelmed this one. They are already up to a level of self-determinism which is interestingly higher than people out in the society at large. But they are still in this category of not having total choice over what they will do or where they will go or what will happen to them. They are not up to a point where they no longer care whether they have choice or not. You see, you can get up to a point where you have total care, and then it ceases to be that important and you can get into some more randomity.

But if you could just hold your own from here on out, you'd be all right. But that isn't the way life has the chips stacked. People aren’t holding their own. They're - from a certain point on they skid.

Well, Scientology in its earliest stages certainly permitted a person to hold his own. And in later stages permitted a person to gain on himself just a little bit.

Well, now this - that'd be good enough by the way. That'd be worth doing, you see; right there, that'd be worth doing.

And almost any auditor by reading a book carelessly and working with somebody for a short time could achieve some part of this, you see. He'd at least get somebody to hold his own, feel that there was some security there, particularly if he didn't make him face into anything really tough. You know, he kind of took it easy on him.

But how about this thing called clearing? Well, that is another look.

That's way up here. That isn't just holding your own, that isn't just getting a little better. That is attaining a goal which has been considered a worthwhile goal for various reasons for the last 2,500 years right here on Earth.

Really, if you talk to Buddhists, if you talk to Buddhist followers, you'll find out that somewhere kicking around someplace they feel that if they meditated long enough or concentrated long enough or thought the right thought or got it all in the right balance, they would somehow or other blow out of their heads, and that's that, you know. And they wouldn't have to worry anymore about coming back in this endless cycle of birth and death and going through it all again and getting drafted and, you know, facing up to being a father or a mother again and getting somebody through school, and you know, doing all the various things.

Of course, that isn't what I worry about. I'm just afraid somebody will send me back to the first grade again. I never have gotten along with first grade teachers, not for the last several lifetimes.

Anyway, this goal, 2,500 years old and - it's been articulated for 2,500 years. What he really evidently was talking about - that an individual would be clear of those things that he didn't want to cycle through anymore. And that was evidently what he meant. And they - the word bodhi, by the way, simply means that somebody attained Clear under a bodhi tree, that's really why they say „a bodhi“ which means Clear.

There's even been a word for Clear here on Earth for 2,500 years. But who was around to make one?

Well, it's interesting that somebody could dream about this for 2,500 years and that it could conquer and civilize about two-thirds of the world's population without it ever happening. That's quite a dream, isn't it? To never have any evidence of its occurrence, and yet have it dominate thinkingness of two-thirds of Earth's population. This is very interesting.

And all of a sudden we come along and nonchalantly say, „Well, we can do it!“

We can do what? We find out that we make - our ideas of Clear are superior to any earlier ideas of Clear, and we're much more specific about it, and a Clear is a distinct thing! It is a beingness. It can be sensed, measured, experienced. It can be tested. It's quite interesting.

Well, if this is the case what does it take to make one? Well, some skilled auditing and the original processes, which we had in 1947, and the later developments, taught carefully to an auditor, then permits that auditor to clear somebody. And it isn't very difficult. It merely takes a little time. It merely takes a little work. It doesn't take a big accident of being smote on the brow with the lightning of Yahweh! You get the idea?

It's no longer in the field of superstition. It's no longer in the field of believing that if you make the right signs in the air and - you may be visited by some Earth deity who then will give you a power, which if you do so-and-so with it, will.... You know-get the idea?

It is! It occurs.

And in the remainder of this congress, I will try to tell you more about it.

Thank you.

[end of lecture]