Reference: The Book of Scientology
Be, Have and Do
Please see the original section at the link above.
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Summary
It appears that Having is a higher harmonic of Being after a change is brought about by Doing. In the universe, the beingness is represented by that, which is sensed. An example of this would be “thought.” A thought is being because it can be sensed. We may say that the thought condenses to appear as energy. With thought as beingness, condensation would be the doingness and energy would be the havingness. But then energy condenses further to appear as matter. In this cycle, the beingness is energy, the doingness is further condensation, and the havingness is matter.
The whole spectrum of substance from thought to energy to matter, can be represented by many cycles of BE-DO-HAVE. The extents of substance is represented by space that shrinks from thought-space to energy-space to matter space. The duration of substance is represented by time that becomes more enduring from thought-time to energy-time to matter-time. The explanation here is consistent with the theory of relativity of Einstein.
Hubbard says, “He [the physicist] has had to define time in terms of space and energy, space in terms of time and energy, and energy in terms of time and space, and matter as a combination of all three.” But, Einstein had already brought about a revolution in physics by defining substance-space-time as above. Energy and Matter were two categories of substance, to which we have now added Thought as the third category. Space and time now become evident as the characteristics of substance.
Hubbard defines self-determinism as, “the location of matter and energy in time and space, and the creation, change and destruction of time and space.” But energy and matter are located in the time and space of postulates, which are being created, changed and dissolved. The self itself is a construct of postulates. Therefore, self-determinism lies in the constraint imposed by the principle of oneness of postulates.
Hubbard says, “Space, time and energy in experience become Be, Have and Do, the component parts of experience itself.” But experience starts with sensing what is there—thought, energy, or matter. This is the BE component. The sensations are then assimilated together, which gives them meaning. This is the DO component. The outcome of assimilation is perception, which is the HAVE component. Therefore, BE-DO-HAVE, in experience, appears as “sensation-assimilation-perception.”
Hubbard says, “Space could be said to be BE. One can be in a space without change and without time; one can also be, without action.” This does not make sense because “to be in space,” is not the same thing as, “to be space.” The “self” which experiences, is the awareness that is sensing. This awareness is the thought-space that accompanies the postulate or thought.
Hubbard says, “The essence of time is apparently possession. When possession ceases, the record of time ceases.” More accurately, the essence of time is duration and not possession. Of course, things under possession are enduring and, therefore, they exhibit time. But things not under your possession are also enduring and exhibiting time.
Hubbard lists words and phrases that provide the sense of past, present and future. These words and phrases are used to construct process commands. The past consists of changes that have come and gone. The present consists of changes that are occurring. The future consists of changes that are envisioned. The past is known by the sensations that continue forward as facsimiles because they did not get assimilated. Such facsimiles may continue even from one life cycle to the next, by riding on the genetic programming. When assimilated, the past sensations generate old perceptions and experience. A person may, therefore, think that he has lived before, but all we have are unassimilated impressions carried forward from the past.
Hubbard believes in the past lives of an individual, because to him an individuality is something fixed for eternity. He thinks that the individuality exists after the death of the body; but any such postulate may come from the unassimilated facsimiles that continue after death.
The space and time characteristics of substance appear as its relative motion. Hubbard sees that motion as DO. Hubbard says, “It requires beingness and havingness in order to achieve doingness.” The beingness can only be the substance, but Hubbard sees it as the “static of space.” The havingness would be envisioned outcome, but Hubbard sees it as the “kinetic of possession.” He sees thought, emotion or effort, as the various categories of doingness.
Hubbard observes, “The missing portions of the preclear’s past have to do with loss of something.” He is trying to figure out why a person is unable to recall all of his past. Essentially, he is questioning the presence of unassimilated facsimiles, because perception is fully recovered only when these facsimiles are assimilated.
Hubbard reasons, “Loss is always identified with HAVE, for if one doesn’t have, one cannot lose.” In truth, loss is identified with fixation on HAVE, and not with HAVE. Hubbard never understood the Eastern approach of Hinduism and Buddhism. He misinterpreted nirvana and criticized it.
Hubbard says, “Having and Being are often identified to the degree that many people attempt exclusively to Be only by Having.” Being and Having are harmonics of each other. They become aberrated only when there is fixation. As long as there are no fixations, be-have-do maintain a balance.
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Comments
Hubbard relates BE-HAVE-DO to space-time-energy. But such analogy needs to be updated in the light of the modern definitions according to the theory of relativity of Einstein. The human characteristics of BE-HAVE-DO maintain a natural balance according to the principle of oneness, as long as there are no fixations. The improvement in any human condition is brought about by recognizing and reducing fixations.
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