Category Archives: Scientology

SCN 8-8008: Sacrifices

Reference: SCIENTOLOGY 8-8008

This paper presents Section 59 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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The Importance of Havingness

The latest news from the research front has to do with the fact that the GE demands and requires and has to have, evidently, sacrifices. The GE does not run on an overt act-motivator sequence, which makes one suspect he is not a thetan. A GE runs exclusively on being sacrificed to. If you have the preclear mockup sacrifices to the GE, you will find these become very readily assimilated.

The Genetic entity is the system of considerations that run the body. It complements the thetan. These considerations require sacrifice.

On a lower level the body accepts motivators; as soon as it is through this motivator band, it accepts sacrifices and finally comes up to a point where it will accept live bodies. When one considers that eating is entirely a matter of absorbing death, one sees this death hunger in processing by running Sacrifices. A person who has had bad legs should have a sacrifice of legs run on him and so forth.

Demand for sacrifices means desire to be propitiated.

This is astonishing material. It is almost unbelievable that the GE will not be sacrificed to anything, but will only be sacrificed to, and this phenomenon that the GE is thereby demanding death tells us at once that the Atomic Bomb will be used and that there are people in the world who will actually crave this sacrifice of cities and even nations.

The GE is an automaticity. It is a programming that has no awareness. Demand for sacrifice is probably a programmed pattern.

Aside from being a fantastically workable process, more of which anon, this matter of sacrifices tells us at once a great deal about the future. There will be no moral restraint where the Atomic Bomb is concerned. For about the highest level in some areas of the world is, to case, “operating GE.” This tells us, too, why soldiers will go to war. This explains a great deal of conduct. The GE evidently operates on the postulate that as long as anything else is alive it can’t live. However, it is becoming more and more doubtful that there is any more life in the body than the thetan puts there, and that the body is a single machine operating on some implanted postulate contained in the energy masses which are activated by the thetan somewhat on the order of the old “pole” theta trap.

According to Hubbard, “The GE evidently operates on the postulate that as long as anything else is alive it can’t live.”

Many of these considerations can be changed around rather easily. Nothing changes them quite so fast as these sacrifice processes. In mocking up sacrifices the auditor should use all the skills of creative processing and ensure that the preclear is actually mocking up and is not dragging in old facsimiles from the bank and restimulating genetic line incidents. This can be obviated by having the persons in the mockups dressed in modern clothing; mocking up the incident as happening tomorrow; altering the mockup in some manner, such as turning the face green or something of this nature. Any reasonable way in which you can ensure that you are dealing with mockups and not past track facsimiles.

This gives auditors another tool with which to handle chronic somatics.

In sacrifice processes, one mocks up sacrifices on a gradient using creative processing. One sacrifices body parts that are having trouble.

There is another process which has a great deal of workability with chronic somatics. I know that some months ago and earlier than that it seemed rather fatal to us to continue to fixate the preclear’s attention on the chronic somatic. But that is not a problem with us right now. It ceased to be a problem the moment I invented an auditing command exactly as follows: “Invent a problem that (leg, arm, nose, eye, body) could be to you.” Running this command, which is in itself a sort of remedy of havingness, and repairing and remedying the havingness of the preclear as we go, we will discover that practically any and all phenomena associated with the service facsimile will come away and clear up and the limb, nose or eye will get well.

A helpful auditing command is, “Invent a problem that (leg, arm, nose, eye, body) could be to you.”

This can be used as a word of warning: ONLY ON ACTUAL TERMINALS. Never use this command, and I mean NEVER, on actual conditions. Never ask him to invent problems lameness could be to him. Never ask him what problem blindness could be to him. Lameness and blindness are conditions. We want to know what problems legs or eyes can be to him, since legs and eyes are terminals. In running this command, we reduce havingness too rapidly whenever we are stressing conditions. Therefore, we run it only on terminals. In running it use only terminals. Handled in this way we do have the answer as of this moment, to chronic somatics. With these processes in SLP and the adequate repair and remedy of havingness we can push our preclears right up through the top.

In this command one uses terminals, such as, leg and eye. One does not use conditions, such as, lameness and blindness.

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FINAL COMMENTS

Body parts with somatics needs to be sacrificed to the GE before they get better. One invents problems these body parts can be.

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SCN 8-8008: The Importance of Havingness

Reference: SCIENTOLOGY 8-8008

This paper presents Section 58 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.

.

The Importance of Havingness

A careful study of staff auditors’ reports reveals that the only advances worthy of the name of Scientology occur when the auditor repairs or remedies havingness on the preclear. Without the repair and remedy of havingness no real gains become apparent. A preclear will not progress when his havingness is impaired.

A person will not make progress when his havingness is impaired.

What are the symptoms of loss of havingness? Running any as-ising techniques the preclear may become anaten, slightly nervous, agitated, want a cigarette, or seem to break out of the session in some fashion. In either case, he is “down on havingness”. In other words, he has burned up, used up, or as-ised, too much of his physical body energy in the auditing itself. In view of the fact that every subjective technique puts a sort of hole in the middle of the electronic mass surrounding a preclear, parts of that mass then begin to cave in on the preclear. Thus, running an as-ising technique on a preclear beyond the ability of the preclear to sustain the consequent loss of havingness will bring on in the preclear many new engrams which he did not have before. A technique which as-ises energy, if used without a repair or remedy of havingness, will bring about a worsening of the case of a preclear.

A person becomes uncomfortable when too many incomplete mental cycles have been generated. This happens in auditing. A summing up is needed.

Now exactly what is happening is very simple. A preclear starts to go anaten and the auditor keeps on running the process. He hasn’t realized that he ought to interrupt a process at any time if the preclear demonstrates a loss of havingness. Anaten is such a demonstration of loss of havingness. All right, another example: the preclear becomes agitated or upset; he reaches for a cigarette; he begins to twitch; his foot begins to wobble; he begins to talk excitedly; he begins to cough while being audited. All of these things demonstrate a loss of havingness. These same conditions by the way, can result from the preclear believing that the auditor has broken the auditor’s code in some fashion or has overcome his power of choice. Both a repair and remedy of havingness are immediately indicated on the observation of anaten or agitation on the part of the preclear. In addition, the auditor should carefully go over the session itself to find out, if anywhere, the preclear believed his power of choice was being overcome, or if the preclear believed the auditor’s code had been broken. You understand that the auditor didn’t necessarily have to overcome the preclear’s power of choice or break the auditor’s code in order that the preclear should believe that this had happened. However, this could be overlooked entirely if the auditor had been careful enough to repair or remedy the havingness of the preclear.

Loss of havingness means that the auditing has not been going smoothly. If this happens when the person is auditing himself, it could indicate misapplication or unsuitability of the process, or some other flaw.

The slightest drop of alertness on the part of the preclear, or the slightest agitation or somatic, should immediately indicate to the auditor that havingness has dropped and must be immediately repaired or remedied. A great deal of time can be spent on the subject of repair and remedy of havingness, and it is time spent with great benefit. It is better to “waste” time spent repairing and remedying havingness than to blunder on through. Now there is another thing I have noticed with regard to this. Auditors are running these days toward cognition. Very well, if they expect a preclear to cognite they should not expect him to pull in a bank upon himself. If an auditor runs a very obvious process which should bring the preclear toward cognition, runs it several auditing commands and then stops and repairs and remedies the preclear’s havingness, and then after that asks him the same auditing question two more times, he will discover that he has blown a cognition into view. In other words, you could remedy the havingness of a preclear while his mind was on one particular subject and bring a cognition into existence.

Cookie cutter processes run robotically have certain liability. Free association allowed by Havingness process repairs such auditing and even leads to realizations.

This becomes particularly important today, since a few months ago I discovered that you could remedy the havingness of anybody, and I mean just that!! You can remedy anybody’s havingness and you can turn on mockups on anybody. In view of the fact that the preclear who has a black field can be caused to mockup blacknesses or invisibilities and shove them into his body brings us into an era of being able to make anybody turn on mockups. By getting the preclear to postulate that the mocked-up blackness is bad for the body, will cause that blackness to snap into the body. Of course, after this has been done a few times, the consideration of the preclear will change. Then perhaps the blackness or invisibility will only snap in when the preclear postulates that it is good for the body. He may also have a residue left. It is very important to get rid of these repair and remedy of havingness residues. By various postulates such as that the residue is a threat to the body: it is good for the body; it is bad for the body, the residue too will snap in.

Some people are unable to create mock-ups. They may run havingness by shoving in this inability.

Let’s differentiate at once here the difference between a repair of havingness and a remedy of havingness. We used to call repair of havingness “giving him some havingness”. It needs a better technical term. Therefore, let us call this “Repair of Havingness”. It means having the preclear mockup anything he can mockup, and in any way it can be done get him to shove (never pull) that mockup into the body, and by similar means to get rid of the residue which went along with the mockup. That is a repair of havingness. It is a one-way flow; it is an inflow.

There is “Repair of Havingness” which is an inflow only.

Now a remedy of havingness is getting him to mockup and shove into the body enough masses to bring him to a point where he can eventually throw one away. In other words, repair of havingness is simply having him mockup things and have him shove them into the body and a remedy of havingness is having him mockup and shove in and throw away the same type of mockup. Remedy of havingness is always a superior operation to a repair of havingness. Repair of havingness is a very crude stopgap but can be used any time. However, a preclear who is working well, and on whom havingness can be remedied, should, at all times, have his havingness remedied, not repaired. In other words, any type of mockup should be both shoved into the body and mocked up and thrown away. This should be done in considerable quantity until the preclear is quite relaxed about that particular type of mockup. One does this, remember, every time the attention of the preclear drops, or he becomes agitated.

The above defines the difference between “Remedy of Havingness” and “Repair of Havingness”.

There is one other little point connected with this which is quite important, and that is auditors very often audit a preclear into an area of time when the preclear exteriorized. This, on a preclear who does not exteriorize easily, brings on a considerable grief and sadness. The way to get rid of this is, of course, to remedy the preclear’s havingness or only repair it, and to ask the preclear to recall times when he was not exteriorized. This will bring up at once times when he did exteriorize and where fear of exteriorization was built up considerably.

The above explains the use of havingness to handle problem with exteriorization. Exteriorization is using a frame of reference that is larger than the body.

I have noticed another special condition regarding this exteriorization phenomena which is quite important. A preclear will occasionally repair and remedy havingness up to a point where the body disappears for him. He doesn’t quite know where to put the mass he has mocked up since he cannot find the body. This is particularly true of preclears who have a very low threshold on havingness. An auditor would be stupid indeed to simply plow along beyond that point where the preclear has already said that he couldn’t find any body to push any havingness into. The moment the preclear does that the auditor should suspect that the preclear has gotten into an exteriorization type incident. It is not, however, necessary that he immediately flounder around and try to find this incident as recommended in the paragraphs just above. He can also repair and remedy havingness in this fashion, and it is very important to know this. Although it is disastrous for a preclear to be asked “What could your body have,” since he will simply strip the bank of various old facsimiles, it is a very, very good repair of havingness to ask a preclear “What is there around this room (area) which your body could have,” and then have him pick out specific objects in the environment which he says the body could have. If he does this, he will come up the gradient scale of havingness, and his havingness will be repaired immediately or directly on the Sixth Dynamic. A preclear who cannot get mockups and where the auditor has either been too clumsy to get the preclear’s mockups turned on, or it really was impossible, more or less, the preclear’s havingness can be repaired by having him do this process. So, this is a very, very important process, and one that ought to go down in red letters.

When you can’t seem to find the body to push mass into, you don’t have to continue with the havingness process. If a person cannot mockup mass to shove into his body, he could be asked, “What is there around this room (area) which your body could have,”

This whole subject of repair and remedy of havingness and its effect upon auditing, and the fact that it has not been stressed at all in training, being up there at level six in the old Basic Processes, brings us to SLP Issue 8. The entirety of level one in SLP 8 will be devoted to the repair and remedy of havingness.

In SLP Issue 7 we have a great many phenomena associated with the remedy of the body’s havingness. The reason for their position is to bring about an adjustment of the condition of the body before one goes on to other and more complicated ways of processing. Now, in Issue 8, all of these various things will be retained, but they will be paralleled with a complete remedy of havingness and that particular level of SLP will be gone over. In actual experience it is better to remedy the havingness of a preclear, no matter where he is on the tone scale, and no matter by what process, than to run any significant process. Further, if a preclear cannot at least repair his havingness, to run Waterloo Station is to invite disaster because in this particular process of level 2 he is liable to get himself into a “down havingness” situation and of course will not be able to not-know anything. He may be chewing up too much energy or trying to not-know. Thus, we would have the failures which have occasionally occurred in Waterloo Station. They were simply havingness failures, not a failure of Waterloo Station. Further there has been a new command suggested for Waterloo Station: “What would you be willing to not-know about that person?” This seems to be a better command, at least for the British Isles.

Body’s havingness means body feeling stable. People were running into trouble on running “Waterloo Station” because it goes into the significance of a thetan, which is an invented concept. A thetan is simply a system of considerations.

We also take care of the vacuums and separatenesses and everything else with repair or remedy of havingness and running it in with certain other things, such as problems, etc. When we discover by two-way communication a weak universe, we could then ask the individual preclear “Invent a problem that person (weak universe) could be to you.” Then, watching him very carefully, and repairing his havingness on the subject of that person’s possessions, get a very rapid separation of universes. I have noticed that the weak universe came about when the person elected by the preclear to be a weak universe first began to put mest anchor points around the preclear. In other words, valuable presents. I am as pleased as can be to get a finger on this point and I know well that if east, west, north and south, would begin to repair and remedy havingness, and stop specializing in significances, without repair or remedy of havingness, we are going to start shooting people up to the top of these Scientometric graphs. We can’t help it. Let me call your attention specifically to the old phenomena of the emotional scale and the engram. We find out that when one engram was keyed in it fixed the emotional tone of the individual. Then we had him run this and as he converted the engram to usable havingness, we found that his tone rose. We discover on these Scientometric charts that the “unhappy” section does not move if we don’t change the mass of the preclear.

Problems arise with too much significance. This is handled with havingness.

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FINAL COMMENTS

Most Scientology processes get into too much significance. Therefore, liberal use of havingness processes is recommended.

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SCN 8-8008: Remedy of Havingness–The Process

Reference: SCIENTOLOGY 8-8008

This paper presents Section 57 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.

.

Remedy of Havingness

The Process

 “When in doubt, remedy Havingness.”

This is a motto which can well be followed by an auditor doing any process on the preclear.

But, if there is a process which one should do with any other process, then that process would be understood thoroughly, for if done incorrectly it would be likely to produce confusion into all the other processes of Dianetics and Scientology.

Therefore, in the first place, let us examine with rigor the name of this process. It is REMEDY OF HAVINGNESS. By “remedy” one means the correction of any aberrated condition. By “havingness” one means mass or objects. The process could also be called “Remedy of Unhavingness.” It could also be called “Remedy of Acceptingness.” It could also be called “Remedy of Rejectingness.”

This process could also be called, “Remedy of knowingness,” or “Remedy of viewpoint.”

To those people who are deficient in Havingness, the process is liable to mean that the auditor should increase the Havingness of the preclear. Such an auditor with the misunderstanding would have the preclear put up large masses and push them into his body or himself. The auditor would neglect having the preclear throw away objects and masses.

A person who is deficient in havingness probably has his viewpoint narrowly fixed on something.

If the auditor misunderstood the process and simply assumed that it had something to do with Havingness, and if his own Havingness were too great, he would be likely to specialize on all preclears by having the preclear throw things away.

Actually, the auditor should have the preclear push things into himself and his body and throw things away from himself and his body until the preclear can do both with equal ease. When this has been accomplished the preclear’s Havingness has been “remedied”.

The process of havingness seems to require both accepting and rejecting quantities of masses until the person can do both with equal ease. It makes one mockup large masses in areas where incomplete associations have been waiting for attention. This also helps reject associations that were forced in place.

What, then, does a Remedy of Havingness mean? It means the remedy of a preclear’s native ability to acquire things at will and reject them at will. Amongst the Havingnesses which would require remedy, would be an obsessive inflow of money, sexual objects, troubles, somatics, and difficulties in general. Whenever one of these appeared in the preclear’s environment it would have a tendency to inflow on the preclear. The reverse difficulty would be an obsessive outflow, whereby the preclear threw away or wasted anything which he had, such as money, clothes, cars, or living quarters. When the process “Remedy of Havingness” has been done thoroughly and completely, the preclear should be able to reject or accept, at his own discretion, anything in his environment as well as anything in the engram bank.

Havingness is the feeling of stability from which one operates. “At will” is not supposed to be arbitrary. A person operates under the constraint of continuity, harmony and consistency. Whatever object, relationship, condition and difficulty in general that a person has his attention fixed on, needs to be remedied. The difficulty shall have obsessive inflow or outflow. The person should be able to control such flows after the remedy of havingness.

The earliest use of this process is to be found in GITA which is to say “Give and Take Processing,” one of the early SOP’s, which became an SOP-8 “Expanded GITA.” In Issue 16-G of the Journal of Scientology we have a long list of key items. The preclear was asked to waste, accept, and desire these items at will. This was the Desire-Enforcement-Inhibit Scale, or DEl Scale. This process is the immediate ancestor of the Remedy of Havingness. Indeed, one could do far worse than to take the DEI Expanded GITA list as given in Issue 16-G, and in the form of mock-ups use it as such upon the preclear, or more modernly employ it directly on the Remedy of Havingness on these objects.

Only the items on which the attention is fixed or narrowed should be run. Attached to such items are desires, enforcements and inhibitions. Unnecessary items should not be run. As a person goes over the list of items of “Expanded GITA”, he knows which item to run. He then runs that item with unbounded free association as the context.  The process is complete when no more such items are found.

If one were to employ such a list in the Remedy of Havingness, one would, of course, have to employ gradient scales. The use of the gradient scale has never been discarded, and the concept and principle of doing things by gradient scales is inherent in auditing itself, for one starts with a process which the preclear can do, and gives him some wins, and on a gradual scale gives him larger and larger wins until he is cleared. Similarly, in remedying Havingness, the preclear must be started at the lowest end of the scale and advanced on up to the higher ends of the scale.

Application of gradient is essential in running the list of items in “Expanded GITA” as it is with all auditing.

Quantity is one of the methods of doing this. At first one can ask a preclear to mock up one of an item and shove it into his body or throw it away, and then go, finally, when he is doing that well, to two items, three, four, five, six, all the same, but a greater quantity of the item.

As above.

An even lower gradient on this scale would be to simply get the idea that something was there, and to progress on forward with the idea into the actual mass. An expert auditor working with this from the idea on through to the object would discover that he had no preclears who could not mockup.

Use the gradient of mocking up from an idea to the solid object.

He would have the preclear get the idea out in front of him of a ball, and get the idea of the ball being thrown away; get the idea of a ball up in front of him and get the idea of a ball coming in. He would then, when the preclear could do this excellently, move forward into the actual mock-up of a ball. The mock-up would get better and better as the process progressed, until at last, the preclear could mockup and throw away or push into his body, at will a ball. He would be able to see this ball, even feel its texture and its weight.

When you make up the mock-ups really solid you can learn about some new details from them.

Now, exteriorization by Remedy of Havingness is a newer process than the old Remedy of Havingness. It is accomplished by having the preclear SHOVE or PUSH things into his body. One no longer has the preclear PULL things into his body. Simply by having the preclear mock up things and shove them into his body, mock them up and throw them away, mock things up and shove them into his body, mock things up and throw them away, a preclear, who has already been run on the earlier steps of the six basic processes, will, at this stage exteriorize quite neatly after as little as fifteen or twenty minutes of the process. If he does not, then the earlier processes have been skimped and the preclear was really not ready for a full, forthright remedy of Havingness.

This step is about exteriorization (removing fixed attention on the body) through remedy of havingness process.

Even when doing Route 1, the preclear is told to push things into himself. This will rather take his flitter away for a moment, for he is there being one viewpoint, and in order to push something into himself, he has to be a second viewpoint. In view of the fact that a thetan gets into trouble by being only one viewpoint, this remedies the viewpoint scarcity of the thetan, and he pushes himself up into two viewpoints with great rapidity. Thus, we are doing duplication of the thetan at the same time that we are remedying Havingness, so one even has the thetan shove things into himself, rather than pull things into himself.

I would look at it as an enlargement of viewpoint.

In short, one never has anyone pull things into his body anymore. One has people push things into the body. One has, for instance, the preclear mock up a planet, and push it into the body; mock up a planet and throw it away; mock up a planet and push it into his body; and then one says, “Where are you pushing it from?” The preclear says: “Out here in front of the body.” The auditor simply goes on doing the process, and very shortly the preclear will, if the earlier steps have been done well—the Six Basic Processes below Remedy of Havingness—exteriorize neatly and will be ready for Route 1.

Exteriorization is essentially becoming more objective by having a frame of reference much larger than the body. The idea of “shoving” or “pushing” things into the body supports that larger frame of reference, or larger viewpoint.

One would omit, in such an instance, running Spotting Spots as such, for Change of Space Processing and Communication Processing has a great deal to do with spotting spots already.

A lot of this generalized processing has to do with straightening out the concepts of space and substance and having the viewpoint to visualize and actually observe them.

If you were to do Remedy of Havingness forthrightly and all-out, and you were to accept this as the only process we had, we would work with its cousin process R2-63 as given in “The Creation of Human Ability,” “Accept-Reject.” One would ask the preclear for things he could accept, one after the other until the communication lag was flat, and then would ask the preclear for things he could reject, one after the other until the communication lag was flat on that.

Here is a similar and very effective process to clearing up and expanding the viewpoint. LRH says, “One would ask the preclear for things he could accept, one after the other until the communication lag was flat, and then would ask the preclear for things he could reject, one after the other until the communication lag was flat on that.” This is done first with things about oneself, then with things in the room, and then with things in the universe.

One would then move into the Expanded GITA list and would have the preclear mock up and shove into his body (if interiorized) or into himself (if exteriorized) the various items on the Expanded GITA list as given in Issue 16-G of the Journal of Scientology. This would be a long process, and not entirely successful on all counts, but would nevertheless be a very effective and efficient process from the standpoint of gain. One would certainly get the preclear over a very large number of aberrations and would do a great deal for him. However, this is not the advised way of handling this process, for the process itself is not an end-all. Aberrations can be handled much more easily by Communication Processing.

See previous comments on Expanded GITA.

The exact use and commands of Remedy of Havingness in ordinary and routine auditing is simple and effective. One has been asking a preclear a great many questions which “as-ised” large masses of energy. One, in handling Change of Space or interiorization and Exteriorization into objects while the preclear is exteriorized, has been “burning up” large masses of energy.

Scientology auditing resolves inconsistencies of engrams by getting rid of mass in a local context. Havingness processes allow free association to resolve residual inconsistencies by accessing large masses in broader context.

Any time the preclear begins to feel dopey or “boil off’ he has either run too long on a flow in one direction, in which case reverse the flow, or he has simply reduced his havingness down to a point where he feels tired or sleepy. Without waiting for this manifestation to occur the good auditor simply in the course of Straight Wire or Description Processing, or many other processes, such as those contained in Route One, remedies Havingness.

The person begins to feel dopey or “boil off” when changes are no longer occurring in auditing while inconsistencies remain. The Havingness process then evens out any imbalance.

Having achieved something like a momentarily flat communication lag on a process, the auditor says to the preclear: “Mockup a mass out in front of you.” When the preclear has done this, the auditor says: “Shove it into your body.” When the preclear has done so, the auditor says: “Mockup another mass out in front of you.” And when the preclear has done so, the auditor says: “Throw it away.” That, as given, is for preclears who are interiorized. It is simply repeated over and over. The mass is not specified. It can be almost anything, and in fact it does not matter much what type of significance the mass has. Any mass is better than no mass, according to the thetan.

This is Havingness process to be run at appropriate points during other processes. “Mockup a mass out in front of you.” “Shove it into your body.” “Mockup another mass out in front of you.” “Throw it away.” The mass is not specified. This allows free association.

If the preclear is exteriorized, the auditor already starts him on the Remedy of Havingness in the Route One step where the preclear is asked to copy what he is looking at (R1-5). When one is doing R1-5 one must be very careful to obey the gradient scale principle behind Remedy of Havingness. One would not make the preclear make twenty copies and then push all of them into himself or the body. One would make the preclear make two or three copies and push them in, one at a time, until the preclear could remedy his Havingness with ease.

When you copy whatever you are looking at, it introduces consciousness into automaticity. Any copying should be done on a gradient.

The auditor would then have the preclear mockup a mass and “Shove it into yourself.” And then: “Mock up a mass and throw it away,” and do this back and forth until the preclear could do this easily and well, at which time the auditor would tell the preclear: “Mock up two masses and shove them into yourself,” and then, “Mock up two masses and throw them away,” until finally the auditor has the preclear mock up eight masses as though they were the corners of a cube around the preclear, and “Shove them into yourself,” and then “Mock up eight masses and throw them away.”

Mock-ups (visualizations) allow an entry to free association. Therefore, the mock-ups should be done in a gradient of ease in terms of quantity.

One must remember that in spite of the fact that he cannot duplicate mass actually as himself, having no space or mass, natively, the motto of the thetan is “anything is better than nothing.” When you tear up a lot of facsimiles for a thetan and throw them away, he becomes very unhappy unless you have him reconstruct those facsimiles or remedy the mass according to what he has lost.

There is a feeling of loss when one loses a car in an accident. The remedy of loss of a car is to get another car. This is not so when one gets rid of a confusion or a headache. Though, it may require looking at that area in a larger context to get rid of residual confusion. So larger unspecified mass is necessary to allow free association to cover all angles.

When you are having a thetan go into and out of MEST universe masses, a certain amount of energy is burned up, and after a thetan has been run for a short time on this step (R1-9 in the “Creation of Human Ability”), one must be particularly careful to remedy his Havingness with eight masses shoved into himself and eight masses thrown away, several times. A thetan who has been run a great deal without Remedy of Havingness comes to what is to him a horrible thought: “I am just a concept”, and he will sag in tone. He does not come to this state as long as Havingness is consistently remedied.

R1-9 is the Grand Tour of the universe going into and out of masses. This is a very subjective process and a person tends to run it conceptually. This gets to be very uncomfortable after a while. The Havingness process cleans up the lack of mass.

It may be, as one looks at Scientology, that one has come to the opinion, watching Remedy of Havingness work, that all there is to anything is the Remedy of Havingness, that it is all based on the Remedy of Havingness. If one has a preclear shove enough Havingness into his body he will exteriorize in most cases. If one remedies enough Havingness while the thetan is chasing around the universe, as in the Grand Tour, the thetan will discover and as-is a great many communication lines which otherwise might be very detrimental. However, it is not true that Havingness is the entire key to the Human mind. Havingness is the “gimmick” or “weenie” for which the game is played and having something is very much like winning.

The Havingness process basically allows a general form of free association that permits mass to be molded into whatever is troubling the person. It then runs that problem out. It is a hit and miss shot gun method.

Above Havingness there is Doingness, and above Doingness there is Beingness, and above Beingness there is Communicatingness, and above Communicatingness there is Knowingness, and above Knowingness there is Postulating. We see, thus, that we have a long way to go above Havingness in order to get to the top activity of a thetan, which is making postulates or unmaking them.

“Beingness, Doingness and Havingness” is a circle. Havingness seems to strengthen beingness. Postulatingness, Knowingness and Communicatingness exists throughout this circle. These activities must occur together in harmony.

One could, of course, rationalize each and every action of the thetan with regard to Havingness. One could even extend Havingness to space, although it normally refers to objects. One could do all manner of interesting things with Havingness. One could get as specific and as significant as one likes, or as insignificant as one likes and still find Remedy of Havingness working, but we do not have here, in Remedy of Havingness, the total clue, total key. But we do have a process and an item which must not be overlooked in auditing.

Havingness process allows one to find a balance again.

In the Six Basic Processes, the Remedy of Havingness comes after the Opening Procedure by Duplication as a process, itself, but remember that Remedy of Havingness is done and can be done at any time during any other process as long as the preclear is even vaguely in communication with the auditor. It does not matter how vague the mass is that the preclear is using to remedy his Havingness. Here is a place where certainty is not necessary. An unreal, vague, or flimsy mass, if this is all the preclear can get, will still remedy his havingness.

The Havingness process allows the person to fill in missing pieces and complete incomplete cycles in a general fashion.

A case comes to mind out of the Advanced Clinical Course, where a student was unwilling, after his second day, to continue his studies. He did not believe that he could stand the “hammer and pound”, as he put it, of the terrifically intense schedule. I took him into my office, asked him what he was doing in life, and he replied to me that he was a machinist. Also, it seemed to turn out that he had something to do with a ship which had sunk under him, although his recollection of this was very unclear. I asked him what kind of a machine he had customarily run, and he told me. Then I had him mockup this machine and remedied his Havingness with it. Then I had him mockup the ship and remedied his Havingness with that, just as given above. I did this for about fifteen minutes, and enough change occurred in his case to entirely return his confidence in his ability to stand up to the course and to audit. Yet the mockups he was getting were so thin that he could barely vaguely discern them at all.

Havingness process simply allows free association to occur in a broad unspecified context. That is the secret of its workability.

Mock-ups get unreal because the thetan is Not-Ising existence. He is trying to destroy masses by saying that they do not exist, that they are not real. He is so bent upon this system of destruction that he is making everything unreal or black.

Havingness allows a person to mockup masses that he has ignored and suppressed.

One of the cures for this is End of Cycle Processing run in the following fashion:

One has the preclear mock himself up dead (no matter how unreal the mockup is). Then have the mockup waste away to bone, and have the bones waste away to dust, and then have the preclear shove the dust into himself, or alternately, throw it away. One once more has the preclear mock himself up dead, have the mockup waste away to bone, have the bones waste away to dust, and then have the preclear remedy his Havingness with the dust. One continues this for two or three hours with the preclear if one really wishes the case to make a change. Where a preclear is getting no reality on mockups or blackness he is most commonly stuck in that Para-Scientological thing, that thing horribly abhorred by psychologists who have become Dianeticists, or by people who are just plain scared, a past death. If you wanted to convince somebody that past deaths exist, you would run End of Cycle Processing on them. This is a cousin process to the Remedy of Havingness. One could go a very long distance with this process and have the preclear mock up his mother dead, have her waste away to bones, and remedy Havingness with the dust, or do this with the dust, or do this with the father or brothers, or grandparents, with a considerable change in the case.

This End of Cycle Processing, by the way, is a very fine process. It has been with us about a year and it has been successful whenever used. It has a tendency to fall into disuse because it has not, until now, had an exact place on the Six Basic Processes. But End of Cycle is actually an additional process to the Remedy of Havingness and is an effective way of remedying Havingness. Do you remember in the old days the Dianetics “Corpse Case,” who would lie upon the couch with his arms crossed neatly all ready for a lily, and would always audit in this fashion? The solution to this corpse case is End of Cycle Processing, as given here. The preclear is so fixed in a death that he is trying to make everything unreal, and the only real thing, to him, would be the unreality of death.

This End of Cycle Processing is quite interesting. It seems to address the dread of dying.

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FINAL COMMENTS

This process may also be called, “Remedy of knowingness,” or “Remedy of viewpoint.” A person who is deficient in havingness has his viewpoint narrowly fixed on something. The process of havingness requires accepting and rejecting quantities of masses until the person can do both with equal ease. It makes one mockup large masses in areas where incomplete associations have been waiting for attention. It also helps reject associations that were forced in place.

Havingness is the feeling of stability from which one operates. A person may operate “at will” but he must comply with the self-imposed constraint of continuity, harmony and consistency to make any sense. Fixed attention is a discontinuity. Whatever object, relationship, condition and difficulty in general that a person has his attention fixed on, needs to be remedied. The difficulty shall have obsessive inflow or outflow. The person should be able to control such flows after the remedy of havingness.

Attached to items of fixed attention are desires, enforcements and inhibitions. One runs such items within an unbounded context. One mocks up quantities of masses on a gradient. One also makes these masses solid on a gradient. One may also expand the context on a gradient.

In running Havingness, you look for things you can accept, one after the other until you are doing this with ease, and then you look for things you can reject, one after the other until you are doing this with ease. This is done first with things about yourself, then with things in the room, and then with things in the universe. Havingness process allows free association to resolve residual inconsistencies by accessing large masses in broader context.

More specifically you may run the Havingness process as follows: “Mockup a mass out in front of you.” “Shove it into your body.” “Mockup another mass out in front of you.” “Throw it away.” You may mockup the mass anyway you want. This allows free association. The Havingness process basically allows a general form of free association that permits mass to be molded into whatever is troubling the person.

“Beingness, Doingness and Havingness” is a circle. Havingness seems to strengthen beingness. Postulatingness, Knowingness and Communicatingness exists throughout this circle. These activities must occur together in harmony. Havingness process allows one to find a balance again.

Havingness process simply allows free association to occur in a broad unspecified context. It allows a person to mockup masses that he has ignored and suppressed. That is the secret of its workability.

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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.

.

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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SCN 8-8008: Games Processing

Reference: SCIENTOLOGY 8-8008

This paper presents Section 55 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.

.

Games Processing

The goal of Scientology is the rehabilitation of the game. The auditor can make a game better or make it possible for the preclear to play a game. The preclear is being audited because he is no longer able to take part in the game. Life is a game consisting of freedom and restrictions. Play is communication. Communication requires freedom and terminals. Life units as-is with thought. To think there must be something to as-is. To grant life there must be something to grant life to. A preclear will become as free as he is reassured of the existence of barriers at that level. When a preclear is not assured of (does not have reality on) barriers at a level he will not rise to that level. A thetan will carry to extremes making something and making nothing. Auditing is that process of bringing a balance between freedom and barriers. A game depends upon a restoration of freedom of choice on making something and making nothing. One can become obsessed with making nothing. He can become obsessed with making something. Both of these activities and the rehabilitation of the freedom of choice bring about a gain in case. There can be too many or too few universes, but when an individual is stuck in a universe it is because he does not have enough universes. Therefore it is necessary to remedy his havingness of bodies. Remedying his havingness of bodies will clear away universes in which he is stuck by letting him have freedom of entrance into universes.

Hubbard says, “Life is a game consisting of freedom and restrictions. Play is communication. Communication requires freedom and terminals.” The game is to resolve inconsistencies.  One may as-is (resolve) inconsistencies only. Granting life would be seeing things for what they are. Freedom is having continuity without limitations.

Gain of case comes from resolving doubts and perplexities. When one is stuck one must expand one’s context. There are incomplete cycles that cannot be brought to completion because the context is limited and does not allow it.

Auditing is a game of exteriorization versus havingness. There is never too much of anything if the preclear is bothered by it. He may say there is not enough of it but he usually says there is something bad about it. When he says there is something bad about it he means there is not enough of it. The preclear loses his power to postulate into existence and to unpostulate out of existence energy masses, spaces and forms.

Exteriorization is unfixing attention from the body. It does not mean getting rid of the body as the frame of reference. When something is bothering a person, the quantity of that thing does not matter. The person has simply lost his power to control that thing.

Life is a game. Games are composed of freedom, problems, and havingness, awareness and interest. Each of these elements contains “mood of game” (the tone scale), penalties, and the cycle of action. Auditing improves the level of game of the preclear.

The overall game is resolving inconsistencies (doubts and perplexities). One resolves them by questioning considerations that are relatively fixed, until they are loose enough to be freely associated. Ultimate havingness is continuity, harmony and consistency of experience.

Auditing is not a game between auditor and preclear on an opposing basis but on a team basis. The auditor, and eventually the preclear, are engaged upon a game, themselves versus the opponents to survival in life.

The opponent in the game is ignorance only, which is conquered by resolving the inconsistency.

The preclear is usually close to a no-game condition. This is reached by a preponderance of win (no-game) or a preponderance of lose (no-game). A frozen mood of game or no-mood is reached by assuming that interest can exist on only one emotional level (whereas interest can exist on any emotional tone level) or by misusing the mood of one game in others concurrently played.

There are always inconsistencies in life. As long as one is aware of some inconsistency, there is a game. No-game condition would result from unawareness of inconsistencies, or from some overwhelming inconsistency.

A game is any state of beingness wherein exist awareness, problems, havingness and freedom (separateness) each in some degree. A game is rehabilitated or a no-game-condition eradicated in processing by handling the elements of games and their subdivision, with reality, with the intention of bettering the game ability of the preclear.

To resolve No-game condition simply start questioning whatever is being presented as fixed and unresolvable.

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FINAL COMMENTS

Hubbard is looking at life as a game. The playing of this game involves resolving of inconsistencies. The primary inconsistency is attention fixed on the body. Any fixation is an inconsistency.

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