SCN 8-8008: Havingness

Reference: SCIENTOLOGY 8-8008

This paper presents Section 56 from the book SCIENTOLOGY 8-8008 by L. RON HUBBARD. The contents are from the original publication of this book by The Church of Scientology (1952).

The paragraphs of the original material (in black) are accompanied by brief comments (in color) based on the present understanding.  Feedback on these comments is appreciated.

The heading below is linked to the original materials.

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Havingness

The Remedy of Havingness

There is a great deal of upper-echelon theory connected with the Remedy of Havingness as a process, for here we are dealing with energy and the reasons and operations of a thetan in regard to it.

A person (thetan) is essentially a structure of considerations, which consists of solidified and flowing energy. Havingness is the sense of stability in that structure of energy.

Just why a thetan should get himself so completely snarled up in energy might be an entire mystery to anyone who did not realize that a thetan has to cut down his knowingness and his total presence in order to have a game.

That stability reduces with the condensation of energy. According to Hubbard the reason for this is a person’s desire to have games. A game arises because of ignorance.

The awareness of awareness unit builds space to cut down knowingness. Space makes it necessary, then, to look at something in order to know about it.

Space is the spread of the energy structure of the thetan. It can be very fine and discriminative as knowingness of the mental matrix. As it condenses it becomes increasingly gross and less perceptive.

The next thing a thetan does to cut down his knowingness is to create energy and to pass it to other thetans and to bring in the energy of other thetans so as to get a duration and a time-span.

As energy is exchanged between energy structures it condenses and gains duration.

If the thetan is successful and obtains a game in this wise, he continues on with this modus operandi of having a game, and when he does not have a game he simply cuts his knowingness down once more.

Increased condensation means less discrimination and a more challenging game. Thus the cause of condensation as “desire to have games” needs to be investigated.

Of course, he reaches a point eventually where he does not get a game simply by cutting down his knowingness, and eventually assumes a fairly fixed, stupid, aspect. He is below the level of having games, but because he has cut down his knowingness he does not know, now, that he is below the level of having games and thinks that all that is necessary to get another game is to further cut down his knowingness. He is by this time obsessively dramatizing the lowering of knowingness.

When the energy structure is condensed too much, the ability to resolve inconsistencies is compromised. The person becomes mentally fixed and stupid.

When one speaks of knowingness, one should realize that one is speaking of an embracive thing. Everything on the Know to Mystery Scale is simply a greater condensation or reduction of Knowingness. At first one simply knows. Then he makes some space and some energy, and so now he has knowingness in terms of looking.

Knowingness is the ability to be discriminative and perceptive. Knowingness decreases with condensation of energy. This condensation is depicted on the Know to Mystery scale as knowingness down through lookingness, emotingness, effortingness, thinkingness, symbolizingness, eatingness, sexingness and mystery.

By changing the position of the particles of energy thus created, and by exchanging particles with others, extant or self-created, the thetan cuts down his knowingness further, and gets time, and so gets emotion and sensation. When these become solid, he has effort particles and masses. Now, he could cut down his knowingness further by refusing to use emotion and effort, but by thinking about them, thus introducing new vias into his line of knowingness.

At first one simply knows. Then he decides to get knowingness through looking. When the person refuses to look to know energy condenses. This makes duration (time) increase. So, emotions and sensations come about. As the person refuses to use them, efforts and masses come about. As the person refuses to use efforts and masses, he simply knows through thinking.

And, when he no longer knows entirely by thinking, he ceases to create knowingness and begins to eat, and from eating he drops into the ready-made sensation of sex instead of knowing what happens in the future. And from here he drops down into postulated mystery as something one cannot possibly know about.

As above.

In other words, one gets a continued reduction of knowingness in order to have games. The greatest chess player in the world has no game, since he can predict that he will win and predict everything that opponents will do, so he will simply demonstrate how to play chess. Sooner or later, he will announce that he is “burned out” or has lost his knack for playing chess, and will go off into some other field where he can have a game. The field he will choose will be a less wisdom-demanding field than playing chess. A boxer, such as some of the very great ones of the past, will reduce his timing, which is to say his knowingness of arrival, to a point where he can at least put on a good exhibition, and from this they will further reduce their knowingness, and then not noticing how far they have gone, get themselves thoroughly and consistently beaten. There will be a period, however, when they are fairly evenly matched against their opponents.

These are some examples of reducing knowingness. When there are no more challenges in terms of goals to accomplish and inconsistencies to resolve, there are no games.

To understand this with any thoroughness, one would have to recognize the intention back of all communication. Creation, Survival, and Destruction is knowingness. When somebody talks to you his intention is to continue in a parity where he can have an interchange of communication, which is to say a game. He takes knowingness from you, and gives knowingness to you, with one form of communication or another. Two soldiers fighting and shooting at each other are using a bullet to make the other man know. What is there to know in this situation? That one is dead, of course, and for the victor, that one has won.

In a communication there is an exchange of knowingness. At the back of that communication, there is an intention to have a game.

It is dangerous, alike, to a thetan, to have too many wins or too many losses. Give him too many wins, and he will correct in the direction of reducing his knowingness as represented by his dexterity, his prediction, his activity. Give him too many losses and he will seek another game, even to the point where he will die and pick up another body. Because the decision is on the basis of knowingness, the decision is always downward. One does not decide upward toward greater knowingness, actually, unless one has the full and complete intention of winning in a new game. If one discovers that there are no wins or losses either to be found in this new game, even to the point of forgetting all of his knowledge concerning it, one will reduce one’s own knowingness in order to ensure a game.

There seems to be something inconsistent about too many wins or too many losses. Knowingness decreases only when a person goes after narrow, self-centric goals. Knowingness increases when one pursues the resolution of inconsistencies in universal context. There is always a game as long as there are inconsistencies to resolve in a universal context. One can never run out of games.

As there is not an infinity of games in progress, one is apt, as he comes down seventy-four trillion years of track, to play out the available games and to put them in the category of “it must not happen again”. One then becomes bored. One is only bored when there is no game possible, from his viewpoint. Actually, all he has to do is become enthusiastic about the game on his own consideration and he will begin to know more about it again.

From a universal viewpoint there are infinity of inconsistencies to resolve. This game can never end. Hubbard says, “One is only bored when there is no game possible, from his viewpoint. Actually, all he has to do is become enthusiastic about the game on his own consideration and he will begin to know more about it again.”

A thetan considers that some form or mass is necessary in order to have a game. He gets into the belief that he cannot create new masses, and so he begins to hold on to old masses, and here, whether he is exteriorized or in a body, we find him holding on hard to old facsimiles, old significances, old decisions, rather than take on new decisions.

The idea, “A thetan considers…” is speculative because considerations are not created in a vacuum. They result from the interaction of prior considerations. There is always substance out there for a game. It is the consideration that “nothing can change”, which makes a person hold on to old facsimiles, old significances, old decisions, rather than take on new decisions.

The fact is that there is “karma”. A cycle of action persists until it is taken to its natural conclusion in a universal context. When it is resisted, other consequences come about.

The Remedy of Havingness directly addresses the problems of giving the thetan something ‘to play with’. When he discovers that he can have new masses, he will begin to let go of old masses. It is an easily observed phenomenon while having a preclear Remedy Havingness, that old engrams go into restimulation, go into restimulation and run out, that they show up in front of his face and suddenly explode or disappear. The Remedy of Havingness actively does run out engrams. This process is used from boredom up to conservatism for its best results.

The Remedy of Havingness seems to loosen up conditions that are jammed. Hubbard says, “The Remedy of Havingness directly addresses the problems of giving the thetan something ‘to play with’. When he discovers that he can have new masses, he will begin to let go of old masses.”

This process is done by asking the preclear to mock up something and pull it in, or mock up something and throw it away. When a thetan is exteriorized, if you want to see him get very unhappy, make him change space until he begins to lose all the energy he is holding on to, and then fail to remedy his havingness. The thetan will become convinced that he is only a thought, and is therefore, by his standards unable to have a game. Tell him to mock up eight anchor points in the form of the corners of a cube around him and pull them in upon himself. Ask him to do it several more times, and he immediately brightens up and becomes very happy. Why is this? You have reassured him that he can have a game.

Process: “Mockup something and pull it in.” or “Mockup something and throw it away.”

Process: “Mockup eight anchor points in the form of the corners of a cube around you and pull them in upon yourself. Do it several more times.”

In auditing one should never dive in and ransack the mind. One must deal only with what the mind offers using free association. Jam seems to occur when there are too many incomplete cycles resulting from “auditing”. The havingness process is like a safety valve, which allows free association to take place to complete cycles.

The cutting down of knowingness and the Remedy of Havingness have opposite vectors. The Remedy of Havingness will knock out old energy masses the thetan is holding on to, or that the body is holding on to, which tell the thetan he is stupid. The supplanting of these by new energy masses which do not have the postulate of cut-down knowingness in them of course makes the thetan brighter.

Old masses that a person is holding on to make him feel stupid. They have the postulate of cut down knowingness. When they are replaced by new energy masses, which do not have the postulate of cut down knowingness, the person feels brighter.

When you find a theory detached from a process and not demonstrating itself in a process there must be something wrong with the theory. Similarly, if what I say here about condensed knowingness being all other things, and the cut-down of knowingness, were not demonstrated in the process of Remedy of Havingness, then we would have to get ourselves a new theory. However, this is demonstrated very definitely. For those people who cannot remedy havingness wherever they are on the tone scale can be brought to a point where they will remedy havingness simply by asking them what they wouldn’t mind knowing. The consideration of what they are willing to know then begins to rise.

Hubbard says, “For those people who cannot remedy havingness wherever they are on the tone scale can be brought to a point where they will remedy havingness simply by asking them what they wouldn’t mind knowing. The consideration of what they are willing to know then begins to rise.”

Knowingness goes down when problems are “resolved” only in a narrow self-centric context, while they have a residual that remains unresolved in a wider context.

If you only could see a “black five” operate you would see that his barriers are all erected toward knowing something. Of course he is very afraid of being told something bad, and so doesn’t want to be told anything at all, and when the auditor gives him a command he never receives the command as given, but does something else. He has a block up against knowingness to such a degree that he will eventually permit himself to be pressed into complete inactive stupidity. What are those black screens for? Basically to keep him from knowing. Knowing what? Then one will have to look closely at the definition of a datum. A datum is an invention which has become agreed upon and so solidified. In other words, a datum is to some degree a solidity, even if it is merely a symbol. To get into this state it has to be agreed upon. When it is thoroughly agreed upon it becomes, then, a truth. It is not at all a truth. It is an invention. What made it sure or what made it real was the fact that it was agreed upon. This opens the doors further to other processes.

Things become solid when they are heavily agreed upon. Such things could be mere inventions. They don’t have to be truths. They can act as blocks against knowingness.

In order to get the preclear in good condition we would have to put him into some kind of a condition so that he could create. The first thing he is liable to be able to create in auditing is a lie. The word lie is simply invention with a bad connotation. Society gives invention that connotation because of its anxiety to have a game and to agree, and so be able to communicate with one another.

Hubbard says, “In order to get the preclear in good condition we would have to put him into some kind of a condition so that he could create. The first thing he is liable to be able to create in auditing is a lie. The word lie is simply invention with a bad connotation.”

Thus society frowns upon the invention of facts, yet the preclear’s sanity and continued happiness absolutely depend upon his ability to create new facts. The technique which remedies this is included in “The Creation of Sanity”, number R2-29: “Start lying”. One can vary this auditing command with “Tell me some lies about your past”, and then keep the preclear at it long enough so that the preclear is able to come out of the complete blur which will follow on the heels of his taking over the function of and running of his memory machines. The invention of data is a step immediately toward the remedy of havingness. Simply asking the preclear what he wouldn’t mind knowing, what he wouldn’t mind having other people knowing about him will bring him into a condition where he can mock up and remedy havingness.

The following process help develop the ability to create new facts, R2-29: “Start lying” “Tell me some lies about your past”. It remedies havingness. Discovery of new facts though experimentation is a better way of creating.

The following process helps a person visualize and remedy havingness: “What you wouldn’t mind knowing?” “What you wouldn’t mind having other people knowing about you?”

The Remedy of Havingness is the companion process to Spotting Spots, which will be taken up in the next PAB. The Remedy of Havingness, simply as a process by itself, if worked up to by getting the preclear willing to know things, and willing for other people to know things, and run thoroughly so that whole avalanches of masses can pour into him or pour out of him, will actually run out an entire engram bank, and thus is an extremely valuable process.

Remedy of havingness decondenses knowingness.

It has been reported by several auditors that exteriorization was accomplished on preclears by making them remedy havingness and do nothing else for eight or ten hours.

The auditing commands for the Remedy of Havingness are: “Mock up something”, “Pull it in”, until the preclear is doing this easily. Then, “Mock up something”, “Throw it away”, until the preclear can do this easily. The significance of the object may be added by the auditor with “Pull in an ideal body”, or some such thing, but the actual fact is that the actual significance does nothing for the preclear. It is the mass which counts. The auditor can have the preclear pull things in two at a time, six at a time. He can have the preclear mock up something, copy it a dozen times, one time after another, then pull in the whole mass, but the real reason he is doing this with the preclear should never drop from sight. The auditor is remedying havingness in order to give the preclear enough mass to permit him to discard old masses which he is holding on to and doesn’t know anything about.

“Mockup something”, “Pull it in”, until the person is doing this easily. Then, “Mockup something”, “Throw it away”, until the person can do this easily.

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FINAL COMMENTS

A person (as a thetan) is essentially a structure of considerations, which consists of solidified and flowing energy. Havingness is the sense of stability in that structure.

This stability comes from fine and discriminative knowingness. As the structure of energy condenses, the knowingness becomes increasingly gross and less perceptive. According to Hubbard the reason for this condensation is the desire to have games.

A game arises because of ignorance. The purpose of the game then becomes the resolution of that ignorance (doubts, perplexities and inconsistencies). When there are no more challenges in terms of goals to accomplish and inconsistencies to resolve, there are no games.

In truth, there is no end to the games because there are always inconsistencies to resolve and more to know. There is really no need to reduce one’s knowingness. One may simply move to another area where inconsistencies exist.

When one’s context is universal there is never a lack of games. The problem arises when one’s viewpoint is reduced in its context. So, the key problem of havingness is the viewpoint. It is the resistance to the expansion of viewpoint.

The remedy of havingness is to give a person opportunity and new ideas toward expanding his viewpoint. All havingness processes must be examined from this perspective.

Knowingness goes down when problems are “resolved” only in a narrow self-centric context, while they have a residual that remains unresolved in a wider context.

Hubbard says, “The auditor is remedying havingness in order to give the preclear enough mass to permit him to discard old masses which he is holding on to and doesn’t know anything about.”

Actually, in running havingness, the auditor is helping a person expand his narrowly concentrated viewpoint to a wider context.

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