THE SKILLS OF CLEARING
THE STORY OF DIANETICS AND SCIENTOLOGY
Well, that does my heart good; I see I'm welcome in Great Britain still. Thank you. Thank you very much. So, have we got a congress here?
We have a congress yet?
Very good. Very good.
I'd like to tell you today, here at this first lecture, I'd like to tell you something of the story of Dianetics and Scientology. Some things I've never I confided to anyone before. Would you like to hear that?
I think perhaps you'd like to hear a lecture about clearing. Would you?
Well, the start of this story is probably a long, long time ago. And those who don't believe in past lives will not be offended, because we won't go that far back. We'll just take this lifetime.
All right. All right.
The story actually starts back when I was about twelve years old and I met one of the great men of Freudian analysis - a Commander Thompson. He was a very great man, an explorer And it's very fit that we mention his name here in this particular hall, because after all, all the great explorers of Great Britain more or less are haloed here.
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.“
And this man was responsible for a great many discoveries out through the world, hut he was also interested in the human mind, and his name, as I said, was Thompson. He was a commander in the United States Navy and his enemies all called him Crazy Thompson and his friends called him Snake Thompson.
Right now it's happening I admit it's happening with some randomity. But it is happening, and it is a fact.
He was a very careless man. He used to go to sleep reading a book and when he woke up, why, he got up and never bothered to press and change his uniform, you know. And he was usually in very bad odor with the Navy Department. He was rather looked down on. But he was a personal friend of Sigmund Freud's. He had no boys of his own, and when he saw me - a defenseless character - and there was nothing to do on a big transport on a very long cruise, he started to work me over.
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.
What impressed me: He had a cat by the name of Psycho. This cat had a crooked tail, which is enough to impress any young man. And the cat would do tricks. And the first thing he did to me was teach me how to train cats. But it takes so long, and it requires such tremendous patience that to this day I have never trained a cat. You have to wait, evidently, for the cat to do something, then you applaud it. But waiting for a cat to do something whose name is Psycho ....
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.
Anyway; at the Library of Congress in Washington, DC, where they have all the books on everything, he started shoving my nose into an education in the field of the mind. Now, that's a very unusual thing to do, to take a twelve-year-old boy and start doing something with the mind. But he really got me interested in the subject - up to the point where I was pretty sure that Freud didn't know what he was talking about.
The fact of clearing depended upon the skill of auditing and that was the only real barrier.
But actually Commander Thompson had a very open mind on this, and he used to tell me, „Well, if it's not true for you, it's not true.“ And I found out that he got this from a fellow named Gautama Siddhartha. Now, you really don't know Gautama Siddhartha as a man (but that's all he was) because better than two-thirds of the world population now considers him, a god. But the first thing that Gautama Siddhartha ever said about his own work was that he was just a man. This he tried to make very plain. And the other lesson, back there about 600 B.C., that he taught everyone is that if it isn't true for you, it isn't true. It was probably the first time that statement was ever made in this rather didactic universe. I find it's a very good statement. It agreed with my own personal philosophy very well, because if there's anybody in the world that's calculated to believe what he wants to believe and to reject what he doesn't want to believe, it is I.
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 on this very impressionable background I found, at least, that somebody had a hope that something could be done in the field of the human mind. And I think that was Freud's great contribution - that something could be done about the mind, Now, that doesn't mean - that doesn't mean, of course, absolutely and accurately that something will be done about the mind. It just means that there's a hope that something could be done, and I believe Freud really deserves a great niche in history just for that all by itself. Regardless of what he thought could be done with the mind or how he thought it could be done, he was really the first man that ever stood up and said there was hope for it without whips, clubs, straitjackets and the rest of the paraphernalia by which certain strata of this universe attempt to (quote) cure (unquote) insanity.
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!
Now, there was a great humanitarian. That he concentrated so thoroughly upon sex was simply, I believe, a symptom of his own times. And I believe that the Victorian era, which was just ending at that time, had impressed everyone with this idea that sex was the main hidden thing. And in some other period, if you had something on the order of eatingness, you see, you'd find a Freudian philosophy - type of philosophy - invented on the subject of eatingness. You see, eating was very bad, it was very hidden, and therefore aberrated everyone. You see how that could be?
ARC breaks, and their presence require a skill that is absolutely incredible! And as usual we're doing the incredible.
And some other society which had nothing in the world and was totally dedicated to mystery, you see, would have a big cult on the subject of „mystery is something you must hide, so therefore all is mystery.“ And I believe the US and - particularly, and Europe in a much earlier period went through a mystery band. Religion, you know. And somebody in some other age might say that all that is wrong with man is religion, because it would be the most hidden thing - the one thing that you must never admit to would be sin.
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 I suppose that the general semanticist, operating in the world of symbols, would hold out that symbols themselves, on a little bit higher band, would be the only thing wrong with people. And you could write a whole Freudian analysis around the subject of symbols, you see? And a Little bit higher, some working society might possibly come forth with, „All that's wrong with man is effort.“ And some other society might come out, or some other man or philosopher in that society might say, „The only thing that's wrong with man is emotion.“ And somebody else might say, „Well, the only thing wrong with man is thought.“
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?
And you would have the - really, the Know to Mystery Scale represented on every hand; that that which is the most repressed in the society, and that which is talked about the least, is that thing which becomes wrong with the society. And it would all break down to the fact „That thing which you mustn't communicate is what is wrong.“
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.“
Actually, that's all I ever got out of Freudian analysis, beyond the fact that if people remembered things they occasionally got well. And following this line along the line as the years went on, I found my own environment changed. And this environment became more and more complex as far as I was concerned. My father was an officer in the Navy, and he moved me from here to there. And I don't think to this day I've ever had a course in short division. It's quite remarkable. It's sometimes called to my attention by my banker that my arithmetic....
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?
But anyway, here we have a picture of a young man who was being moved around and seeing new and strange things and talking to interesting and new and strange people. And do you know that all that period it never occurred to me - never, never occurred to me - that somewhere there wasn't the total answer. This was not something I knew; I thought that everybody had the answer to this, but I was the stupid one. You know, I was the only fellow that was left out in the cold.
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.
So I went around studying this and that, and I found myself in Asia and found myself able to contact and operate in the field of Asian mysticism. I studied quite a bit of mysticism. I'm always - I'm always offering staffs to do the Indian rope trick. I know how to do the Indian rope trick and I'm always making it - making a bid to do this. The only proviso I put on the line is there must be a very few of them that I pick out, and the Fee is a hundred dollars per person, and there must be no cameras present. The only people broadly for whom I have ever done the Indian rope trick widely, boldly and successfully has been a group of psychiatrists.
Now, what's this all about?
You'll find, by the way, that the psychiatrists in the United States are of two opinions - two opinions. One, that Dianetics and Scientology are - they're very bad. They cut into their business, so it's very bad. They're very bad. And that it's regrettable that Hubbard is crazy, because he's a wonderful psychotherapist. And anything that happens in Dianetics and Scientology is because Hubbard is such an expert psychotherapist, you see, but the subject itself has nothing to do with it. Any time you tell a cult - I beg your pardon - any time - excuse me. Any time you tell a profession broadly - any time you tell a profession that anybody can do their job, you're in trouble. And that's in effect what the first book on Dianetics says. Well, the years rolled along - the years rolled along and this was a light hobby as far as I was concerned. Didn't occupy very much of things. I was a fiction writer, I enjoyed myself wonderfully at fiction writing and life was going along wonderfully. That's even before I was in college.
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.
When I got in college I made a certain series of tests and experiments and found out that poetry, of all things, seemed to be poetry in every language to everybody else. That was a very peculiar Thing. Why is it that poetry - why is it that poetry is that musical rhythm which communicates? Why should it communicate? You read somebody a poem in Japanese, he can't speak Japanese, he says, „Aha,“ he says, „that's poetry.“ Why should he understand poetry in Japanese? Similarly, you read somebody almost any poetry but some of the more „modern“ poets in any other language and you'll find out they'll agree that this thing is poetry.
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.
And this puzzled me. What is in the brain, the head, the makeup of man that makes him recognize poetry? So I tested it all out on a Koenig photometer - very elaborate physical experiments - and found out that poems in Japanese (which I spoke at the time and have forgotten since), poems in English - I got ahold of an Indian student, got him to come over and recite some Indian poetry - all made the same curve on a Koenig photometer. And I said, „Isn't this wonderful? We have discovered something - the aesthetic of language - which records on a physical instrument. And isn't this beautiful? And the people who know all about it over there in the psychology department had better know that you can test all this on a Koenig photometer.“ And at that moment I fell off the cliff.
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.
I went over for the first time to the psychology department and found out for the first time in my life that there isn't anybody who knows all about it on Earth. That was a shock to me. You see, I'd never seen a mystic do anything but practice with confidence. And I had never seen an engineer express anything but confidence and know]edge of his subject when he was building railroad bridges. And I was used to a world where men were expert, where they were positive, where they could get results, make an effect and knew their business. And I had just put a foot in a morass which not only didn't know, but didn't care to know, really. And these experiments were simply looked at: „Well, that's quite interesting. Why did you do that?“
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?
Well, I got interested enough after that ... There were some people - there were some people around who would do mathematics for me, so I did their psychology and English for them, and that's how I got through college because I was never in class. And I used to read the psychology textbooks and go over and take their examinations for them because it was very easy. There was nothing to it. All you had to do was name the parts of the brains and the parts of the heart. I don't know what the parts of the heart have to do with it, but it was in the textbook. And there was no attempt to understand thinkingness, there was just some wiggle-wiggles that synapsed on the relays and you put the rat through the maze and that was it. I'm being very sarcastic; there's undoubtedly more to psychology than that. But none of it includes any understanding.
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.
In other words, here was a segment of human knowledge which was letting us all down. And at that moment I got very interested. It wasn't my ignorance of the subject. I studied hard before I found out that what those professors were telling me was true in their own mind: that there was no hope for it, that you could never change anybody, that people with an IQ retained that IQ forever and they'd had it, that stupid people remained stupid people and unable people remained unable people - and clever people were all crazy. And it was the degree of stuckness that they had on this subject of change in the human mind that particularly annoyed me. How stuck can anyone get?
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?
I'd say „But look, I know when I go to class to take an examination ...” By the way, it was Prohibition in those days way back when, so of course there was much more drinking done. And I used to occasionally go out with some of my friends who were mostly newspaper reporters and so on, and we'd have a few drinks of bathtub gin brought in by the very best gangsters. And the next morning I knew for sure I was awful stupid. So I told them, „Look, if you could take a few drinks on the night before and become stupid the next morning, haven't you changed your intelligence?“ And they said, „That has nothing to do with it.“
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.
So here was a segment of human knowledge which, as far as I was concerned, was left wide open.
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.
I kept on writing. I wrote more and more successfully. Everything was going along fine. Went down to Hollywood, wrote pictures, things like this. Had a very full life, as a matter of fact, professionally. And all the time I was hiding behind the horrible secret. And that is I was trying to find out what the mind was all about. And I couldn't even tell my friends; they didn't understand. They said, „Here's Hubbard, he's leading a perfectly wonderful life. He gets to associate with movie actresses. He knows hypnotism and so has no trouble with editors. He has apartments and stuff.“ They said - couldn't understand, every time I'd try to mention it, why I would be interested in anybody's mind or anybody's life. I used to plague them most awfully and ask them embarrassing questions.
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!
And by 1938, I thought I had a common denominator to all life. After all, I had associated rather thoroughly with twelve different native cultures, not including the people in the Bronx. And I had a pretty good idea - pretty good idea of what this study would comprise by that time. I found out that primitive man and civilized man had a great many things in common, but not all of them had one thing in common, except survival. Only survival did they all have in common, let me state it that way. They were all evidently trying to survive one way or the other, whether they were civilized or uncivilized, whether they were Tlingits up in Alaska or Aleuts or Chinese or Tagalogs or Chamorros. Whatever they were, they were trying to survive.
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.
And this urge towards survival became a very definite study after 1938. And we all would have had this a lot sooner and it all would have been done much more neatly and there wouldn't have been so many vias on the line, if about that time a fellow by the name of Hitler, who had been mad since 1933 and had been screaming since 1933 - we all heard him. And somebody decided to take him seriously. Now, I don't know who first took him seriously, but it was a mistake. And the next thing you know, why; we were all involved in a common war, which evidently now has been totally undone and has to be done all over again - but that's the way wars are. Wars never solve anything, they just put the solution off a little further.
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.
And during the war - during the war, I had some very interesting experiences on the subject of the mind. I was on one ship that had about seven hundred men on it, and we were getting two people a week going mad. Two people a week went mad on that ship. That's an awful lot of people going mad. But in view of the fact that we had no replacements, they were simply left on duty for the most part.
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?
We particularly contested taking off duty one chap who had had the bad taste to want shore leave in the middle of the Pacific Ocean and had come up to request it of the executive officer, and had found the executive officer in a shower. The executive officer was not well liked on this ship. And the executive officer, from the lather and spray of his shower, said something coarse and uncouth to this fellow. And this fellow whipped out a knife, dived into the shower, chased the executive officer out, and we had the wonderful view of the executive officer running round and round the deck with this madman behind him brandishing a knife. I remember stepping out of my cabin with the gunnery officer where we'd been playing cards or chess or something, and watching this pair go by on their first round.
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.
And the gunnery officer said, „Here,“ he says, „I've got a - I've got a gun. Let's stop this.“
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.
And I said - I said, „Why?“
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.
About that time, why, two masters-at-arms entered the parade and it became very, very amusing. So we watched it go by. There hadn't been any amusement for a very long time and we - Finally we got tired of it and the gunnery officer and I checked the madman by putting out a foot, and the crew wouldn't speak to us for a week. But this fellow had to stay on duty.
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.
The medical doctor of that ship and I had the same cabin. And I'd been studying the mind for quite a while, and the men in the crew would come up to get bandaged up or something like that at all hours of the day or night. When the medical officer was out, they would get me, you see. And I'd process them one way or the other. And when he was there, why, he'd give them pills and sew them up. So they had a good time of it. And I had an awful lot of subjects matter to study. The medical officer turned it all over to me. He was kind of bored with it all anyway. He was on the verge himself.
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?“
And at the end of the war I had the misfortune of standing in the wrong place. It's always your fault, you know; you're standing in the wrong place at the wrong moment and something else arrives and tries to occupy the same space. This is always embarrassing. But the end of the war I spent about a year in the hospital recuperating from an accumulation of too much wartime Scotch and overdoses of lead and things like that, you know. Oddly enough, they gave me a psychiatric examination as they gave all veterans and found out... By the way, that scared me to death - scared me to death. I went in, took the psychiatric examination, and when he finished up - he was very pleasant - he started writing. And when he finished writing two pages worth - very interesting - he finished writing two pages worth. . You generally took your own records back to the ward. And I was watching this, you know, saying, „Well, have I - have I gone nuts after all?“
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 ... “
And he took these two pages worth and put them in my folder, and I said very smartly and happily - the way you get; you get to be an awful 1.1 after you've been around the armed services for a while - and I said, „Well, I'm going right back to my ward. I'll take the folder back.“ He said, „Oh no, it will be taken back by a messenger.“
The psychoanalyst says, „That's it! Now, tell me more about this experience with Maggie.“
I didn't sleep much that night. Next morning after breakfast I said to myself, „Hubbard, think.“ So I thought for a while and all of a sudden realized that I had better cook up a toothache and get a dental appointment and have all of my records be given to me so I could take them over to the dental clinic. So they gave me all the records and I tucked them under my arm and I went out to the dental clinic - toward that direction. There was a nice little evergreen sitting outside the door. And it was out of public view, and as soon as I got near that evergreen, I just ducked, see, real quick and opened the records, you know. Oh, here it is, see. And this almost indecipherable scrawl goes on for two long, arduous pages. And I waded through these terrific technical terms, you know. I read it all very carefully and got to the last paragraph, and it said... Oh, there were words in it that long, and the page - and the page was only that wide. And I got to the end and it said, „In short, this officer has no neurotic or psychotic tendencies of any kind whatsoever.“
„Well, as a matter of fact we were walking home from school one day, and-uh-there was an open field there. And...“
So I sat down weakly on a bench and said, „Well, I have evidently survived it, you know.“ And I was feeling very, very good, when at that moment a marine walked up to me, took me by the arm, and he says, „You have a dental appointment and I have been sent to find you.“ So they took me down and filled a tooth. Well, that's what you pay for curiosity. But during that last year, I studied at the Oak Knoll Naval Hospital library. And I found out by the simple expedient of taking off one collar ornament I became an MD, you see - very simple. And they don't let anybody in a medical library except doctors, you see, of the MD class. But by stepping up to the desk with only one collar ornament, you see, on the Left side - and for a couple of bucks having a marine on crutches come by and say, „Good morning, Doctor“ - I was able to get in a year's study at the medical library.
„Yes! Yes! Yes!“
I studied the endocrine system and studied this and studied that and dreamed up a few experiments of one kind or another. I wrecked a whole research project, by the way. There was a doctor with the improbable name of Yankewitz, and Yankewitz was conducting a series of studies on prisoners of war who were being released by that time from German camps and from Japanese camps that had been overrun. And this Yankewitz was trying to fix them up with testosterone and other endocrine compounds. Well, I had all of his records available to me, because he and I were - we played dominoes and things together evenings. And all of his records were available and he was keeping very, very sharp metabolism tests and other things to show the results of endocrine fluids and extracts on prisoners, you see.
„And-uh-there was a clump of bushes there in the open field...“
Well, it's very simple. All I had to do was get the name of one of his series, take him out in the park, sit down and do some psychoanalysis and the beginnings of Dianetics and Scientology on him, pull the second dynamic apart and put it back together again, see, and then have him go in and take his metabolism test, you see - Yankewitz said to me one day, he says, „Good heavens!“ he said, „Something has gone wrong with these records.“ He said, „The cases just aren't turning out right; some of these fellows are getting well.“
„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.”
Well, I found out by those experiences that function monitors structure, that thought monitors matter and that matter does not monitor thought. Because those people who were given injections and treatment in the absence of psychotherapy didn't recover; they went the same level. Was an interesting condemnation of the therapy; But those people that I had caught behind a tree or on a park bench and had slipped a few yards of Freud to - and a little bit of the beginnings of Dianetics and Scientology - would all of a sudden go up scale, you see.
„What happened between you and Maggie, incidentally?“
In other words, by treating thought and thinkingness, I found out that I could monitor the experiences and the condition of the person, but I found out similarly that the drugs did not. And that is a very significant series of experiments, which are unfortunately not totally available to us, but are probably still on file in a folder with a great big question mark on it in the Navy Department in Washington, DC - because it was a failed project as far as Yankewitz was concerned.
„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.“
Now, if - this was the first - the first broad test of it all. Thought was boss. Thought was king. Thought could change structure, but matter could not really change matter - but thought could change matter. Isn't this fascinating? You could vary somebody's weight by changing his thinkingness. If you could do that, then, what did we study? Did we study more structure to make man well, change his behavior pattern, follow it through? Did we go on studying the brain? No, No, never. Never. It would only be thought.
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.
Well, a short time afterwards, the government decided to give me all of my back pay. And they'd been holding my back pay from me. I'd been on combat duty for a couple of years without being promotable. Every once in a while I'd receive a set of orders and it'd say, „Go to the front lines,“ or the equivalent thereof you know, and I would say to the medical doctor, I'd say, „All right.“ And I'd say to the personnel officer, I'd say, „I'll go, but where's my other stripe? You're sending me to a job that requires an awful lot of gold lace, and if you inspect this carefully with a microscope you'll find there isn't very much on my sleeve. And it isn't the rank I worry about, but I've blown the fortune, you know, and that extra hundred or two dollars a month would come in handy.“ And they would say to me, the equivalent of „Orders is orders, Hubbard. I know you're not in fit condition to pass an examination for further advance in rank, but nobody said you weren't in a fit condition to go out and fight for your country.“ So I went out and fought for the country. Got bored after a while with that, too. But all of a sudden at the end of the war they decided to change their mind. By that time I was out of the service, so that, of course, was the time to be very helpful and promote a fellow's morale so that he would serve his country because he was no longer in the armed services. See how this works out? So they gave me a nice big thick sheaf of treasury checks. Well, in addition to that, I hadn't had it too bad; I'd sold a movie - Dive Bomber - you may have seen the thing. Wallace Beery, so forth, way back. And I'd sold it right at the beginning of the war and I'd opened up a safe deposit box and I'd never told any of my relatives about it and I'd popped ten thousand dollars in one thousand dollar bills into it and closed the lock tight.
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.
So when I got out of the war I didn't take that for finance. I must confess to you that this subject „study of finance and advance“ was not really by the sweat of the brow. I took that and bought a yacht and went down for a cruise in the West Indies when the war was over. But when that was gone I realized I had to have some money. So I collected my treasury checks and that was what financed the first of the research from which we benefit now. It's very funny but that was what financed it. I went right down in the middle of Hollywood, I rented an office, got ahold of a nurse, wrapped a towel around my head and became a swami. And I said - oddly enough, I gave nobody my name, I didn't say what I was doing, and by 1947, I had achieved clearing.
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.“
I worked like mad. And in Los Angeles occasionally, the local operation there will once in a while, occasionally, receive a call saying, „You know, I've seen a picture of Dr Hubbard, and there was somebody who looked quite like him that operated over in Hollywood years ago and that did something or other with me and I have been quite well and happy ever since. Is it the same man?“ And, of course, they have orders to say no. They'd spoil the whole series. Those people were never told anything, and yet some of them were Clears.
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.“
Now, those were the first Clears. And they were left there without further education or anything of the sort to act as a progressive series.
And he says to himself, „He's laughing at me. I hate him!“
My office in Washington got turned upside down just a few weeks ago when I suddenly found out that the name and address of one of them had been lost. And there must have been something psychic about it all, because at the end of the week this person wrote in to me, not having written me for some years. Told me that they were fine, living a very successful life, everything was going along beautifully, gave me a full report on the case and so forth. And even my office started to look at me peculiarly.
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!
But these people serve as the long series of cases, and they are not tampered with in any way; They were cleared; they've stayed that way - those that I'm still in contact with. Some of them have been lost in the shuffle.
Now, evaluation can be as little as „Mm-hm.“
One of them was a psychiatrist. When Dianetics was first published in the United States, this chap said, „You know, a fellow processed me to a state called Clear some years ago, so it must be a very ordinary thing. He was down in Hollywood at the time. Of course, I've never done any psychiatry as such since, but I don't see what everybody's so excited about. This fellow Hubbard undoubtedly learned from this fellow in Hollywood.“ He was so right. Well, coming on up the track - coming on up the track, looking it over. Wrote a book finally in 1950 in the United States and put it out and the next thing you know it was a bestseller and it rode at the top of the list in the New York Times and everything was going along fine and it was a total boom and it was a tremendous success and it was sweeping]y, catastrophically successful - and I found out I had no administration, practically no organization, I had nothing. And the world fell in on our heads in the United States and we'd had it.
„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.
Dianetics became very well known overnight. Very well known. A lot of people pitched in and started helping. And from that time on up to now, these wonderful people have continued to help, and it's stopped being a sort of an „only one“ deal. There are lots of names in the hat now and a lot of people in the game. Makes one feel rather good, because they're very good people. And what's happened, simply, is there was a hole in man's knowledge, you see. And somebody moved into the vacuum, you might say. But there were a lot of other people who became aware of the fact that there was a hole in man's knowledge, too, and who saw that the vacuum was being partially filled and who pitched in and gave it a great big hand in finishing it up.
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 ...
Now, from those beginnings (which are actually not very dramatic) until now, we've taken an enormous jump forward. And not even I recognize how big a jump. After - once in a while, I have to stand back and give myself a sales talk, you know? I say, „Well, Ron, things are certainly wheeling along.“ And I say, „Yeah, don’t be overconfident son. An awful lot of work to be done yet.“
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.
Now, the truth of the matter is - the truth of the matter is that when you start to fill up a vacuum of this character, it rather tends to pull the people apart who are trying to fill up that vacuum. And people from the earliest times who have been auditors and who have worked forward with this have had themselves some rather dramatic experiences - probably much more dramatic than mine.
And any misplaced „Mm-hm“ and „hm-hm“ doesn't go.
What have we done? We've stepped on the biggest stupidity button man had. This is almost totally unknowing unknowingness. Right on the middle of this stupidity button, here we come along and we tramp - not delicately nor lightly, you know. We don't pull it off the way the professors used to, which is just to this effect: We don't pull it off on the basis of „Well, we think, or we suppose, or possibly, or maybe, if you looked at the situation, you might discover that some portion of it, possibly, we think, might become - of course, you shouldn't be too rash about it - understood in some way, perhaps, if enough millions were poured into the research in the next fifteen or twenty thousand years.”
In other words, to clear somebody an auditor has to be one of the best disciplined people anybody ever had - ever heard of.
That crisp attitude actually does mirror the Ford Foundation and other corporations which have tried to do something in this particular field. I'm not decrying these people and saying they're all totally bad. They merely are. Because when these big organizations without drive, without sincerity and without great dedication step on this stupidity button, they simply get stupid. It overwhumps them, and you know overwhumpingness is far worse than being overwhelmed. It's much more so; it's by the cube.
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!
And when these fellows come along and step on this stupidity button, they just go out of sight in the morass - they tend to.
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.”
Well, of course, we don't do such a bad job of getting over-whumped ourselves now and then. We suddenly walk into some sector, we get too many people to handle, the popularity springs up too broadly, problems of organization, problems of social import come up, and we confront these things and they're brand new, and we try to apply solutions to them from Dianetics and Scientology, and we get sort of dazed ourselves. We're not doing a perfect job, not by a very long ways - not doing a perfect job at all. But by golly, we're trying and, by god, that's more than anybody else ever did.
„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!'”
We're trying hard. And the people who are in this, and the people who are working in this do a lot more things right than they do things wrong. And all you have to be to live successfully is just a little better than 50 percent right. If you're just a little bit better than 50 percent right all the time, you can't help but win - providing you're never wrong on the important points.
I said, „What happened to the patient?“
The history of these organizations which have sprung up around the world is a consistent history of order coming into confusion. If you don't think that a quarter of a million interested people on one continent won't make a confusion, you should have been there - some of you were. Wham! Crash! „Let us know more about this.“ Well, the reason the first book got written was because I got tired of a mailbag of mail every morning, asking me more questions. And I got tired of dictating a letter, each one the length of several chapters of the book. So I sat down and wrote the book.
„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!“
The publisher received it in a very naive sort of way, by the way. He said, „Well, maybe sell five, six thousand copies.“ So he ordered that many and before publication date he was totally sold out. The American Book Company to this day remembers the flap of trying to get enough Dianetics: Modern Science of Mental Health published in the US.
No responsibility. No responsibility.
When it was published over here, actually its circulation was stamped on rather hard by this again - a limited ability to issue enough books. And the sales fell off as a result.
I told him two or three times that you didn't evaluate for pcs but he missed it.
But in 1952, I decided it was time that I went out into the world and left the insane asylum called the United States. Now, that's a cruel statement; most of the Americans in the crowd will be resentful that I would say that the US is a spinbin. But on the subject of psychotherapy, it's a real spinbin. You just mention the subject of the mind and everybody restimulates into a roaring psychosis in official quarters. Really mad.
Now, the skill necessary is the trick. That is the trick in clearing. It isn't the process.
I decided I deserved a rest, so I came over to England. Came over here just in time to have a British subject as a daughter. Diana was born within a week of my arrival here. Mary Sue got along fine; the two of us got together with some of the people whom I see right before me, right this minute. We put together the first organization, we kept it running, we somehow or other kept it on the road. It didn't have a totally calm history. There were points in it that a critical observer would have considered rough. And there were moments when sitting on top of it was something like sitting on top of World War II. But that organization has grown from very, very small beginnings to rather imposing proportions. And all of that really, has been due to the sincerity, the dedication and the ability of the British and Scotch and Irish and Welsh around here - have not only helped put it together, but have kept it together and kept it rolling. And we're making a big dent in the society. We don't realize what a big dent we make in the society, but we certainly do make a dent, It's getting to be more than a dent now. Scientology is very well accepted in England compared to the mad controversial attitude that greets it still in the United States.
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 they used to get humorous on the subject in the United States when Dianetics and Scientology was mentioned. After a while they became very serious when it was mentioned. After a short time, I'd say about two years ago, they would get shouting angry when it was mentioned. And now the powers that be just cry a little bit when it's mentioned.
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.
It's perfectly all right for us to put them down all the way into apathy, because only we can pull them out.
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.
Many other movements which have occurred in man's history have been much more sweeping, much more dramatic, stayed with man for a very long time and actually are not to be compared at all with Dianetics and Scientology, which is a rather calm, orderly progress without any attempt to become an overwhelmingness in the society under one symbol or another, but is sincerely dedicated to just making a better world out of it and making it possible perhaps for man to live a little while.
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.
There have been many efforts in man's history which are far more gallant, far more romantic, more colorful, more aesthetic. Take the work of Gautama Siddhartha, that man knows as Buddha. This man's work was spread out through Asia. This man evolved some ideas that were very acceptable to the people around him. He didn't have any communication networks. He didn't have much assistance. The next thing you know, he had brought civilization to 450 million people who before that had known only barbarism. The teachings of Gautama Siddhartha spread through into Japan and brought the first writing and the first arts, really, to the Japanese people. A world where it was dog-eat-dog became a place that man could live in. Half of the known world and two-thirds of its population had been totally changed in their quality and so forth by the simple activities of Gautama Siddhartha and his friends.
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, that was a tremendous attack upon the barbarism of man. And that was a very romantic and a very gallant attack. I'm afraid we're in no such category; since we have the benefit of everything that's gone before. We have the benefit of knowing many of the things now that he found out, and they weave themselves through our lives and they weave themselves through Dianetics and Scientology without our even being able really to isolate them and say this and that came from this or that place. There have been easily fifty thousand years of thinking men, and from all of them you could not help but gain a little truth. And so we haven't done any springboard as a total single effort that leaps into plain view like flash and flame and illuminates everything. I'm afraid that we have been wise enough to benefit by all those other chaps that have had something to think and something to say down through the years. There have been lots of them and they've said a great deal.
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.
And only their efforts in bringing about civilization, only their efforts at damping out barbarism, have made it possible for us to have enough leisure time now to really get a show on the road. We owe a great deal to these people - a great deal. We don't have to believe all the things they said. Like Gautama said, „If it isn't true for you, it isn't true.“ We don't have to take everything they learned or follow their cults or patterns. But we can certainly benefit from what they have done, and what they have done has not been inconsiderable. It's been a very great deal.
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.
We owe a great deal, then, to the past. We owe a great deal to our present civilization. We owe a great deal to those forces which have made it possible for us to have enough leisure, to think enough thoughts and to organize enough and write enough to do what we can do today. Gautama Siddhartha is the first person who said you can be Clear. And all he told you, however, was all you had to do was conceive mind essence. If you just conceive mind essence, you've had it. Ask those who have tried.
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.“
His goal comes true today in Scientology. It's not a new goal, but we can do it today. We can do it. We can make good many of the promises which have been made.
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?
That doesn't mean we have to make good another man's promise. But it does mean that man has dreamed a dream for a very, very long time that he himself as an individual and he himself as a society could be free, that he himself could know and be in control of his own life to a marked degree. And man has dreamed this dream for eons and he has put a great deal of thought and effort forward in the direction of achieving that dream and that goal. And I can't say to you grandly that we have totally gotten it all wrapped up and that we will never hit any vagaries of any kind. That we will not hit any rough spots in the road, that from here on it's all smooth out.
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.“
But I will tell you today that we can, individual by individual achieve this goal of Clear. And I can tell you that it's well worth achieving. And it can be achieved broadly. And man can achieve these goals today of freedom for himself and his people through Scientology, providing he works hard, providing he works sincerely and providing he keeps the show on the road.
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.
Well, you get this much agreement around, a fellow to appear great will start to act crazy.
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.
You wouldn't certainly call putting the stamps on horizontally always in order to make the thing sell, superstitious, would you?
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?
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.
Down in Hollywood - you've heard of that place?
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!
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.
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.“
And they'd say, „Tell me when we've counted far enough.“ You know? Tremendous quantities of money and all that sort of thing.
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.
And anyway, I was busy - busy hammering along and minding my own business, but I wasn't getting anyplace.
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.“
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.
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!
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.“
I went right on throwing things into wastebaskets and dumping things out of windows and getting ready to leave the place, you know.
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.
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.
I think an artist is forced into looking crazy so that people will accept him.
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.
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.
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.“
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.
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 we have to have somebody sitting in that auditors chair who knows how to handle it.
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.
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!
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 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.“
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.“
And he goes „Aruh!“ And you say, „What happened?“
„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.“
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.“
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 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?“
„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...“
„When-when did it happen?“
„When I started to put - ouppp!“
„Now - now I can understand that it hurts, but I-I do want you to answer the question: When did that occur?“
„Well, it was when I started putting in-in-intention in-in the-in-in the ceiling.“
„Well, you go ahead, and I'll repeat the auditing command now. Now, put an intention in the ceiling.“
„Yeah. Yeah. Uh-oouuss. I wonder where the hell that spear came from?“
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.
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 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?
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.
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.
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.
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.