Category Archives: Scientology

BRAINWASHING

I believe Scientology built itself up on some kind of existing cultural brainwashing in the western society. It has not been successful in the eastern culture. I spent 12 years in the Sea Org and came out relatively okay. I have neither hate nor love for Scientology. It is just an interesting subject.

The brainwashing, which is quite prevalent in the western culture is the idea of “eternal soul”. Scientology concept of THETAN forwards that brainwashing and makes an “immortal individuality” the cornerstone of its philosophy and therapy.

There is individuality–that is not in question. But it is the belief in the adjective “immortal” attached to it that constitutes brainwashing. This belief affects so much of man’s behavior that it is amazing.

Scientology does not talk about God. There is no mention of “Lord” in its philosophy. However, it preserves that concept of God in its concept of the THETAN. THETAN combines the anthropomorphic concept of “God” with the concept of “eternal soul” into one.

In the East, the concept of ATMAN is more like the idea of an “electric current”. ATMAN is something that energizes the BODY-MIND system. PARAMATMA (supreme ATMAN) is the concept in Hinduism that is used in place of God. It refers to the most subtle form of energy and not to some “being”. The Scientology concept of THETA (life force) is similar to it.

What could be considered immortal is ENERGY WITH INNATE IMPULSE. This idea is also supported by the Law of Conservation. This energy has been expressed as ATMAN, or THETA, or Life force.

THETAN is a concept that defines the individuality of the BODY-MIND system. It is, actually, a part of the BODY-MIND system. Upon death, the BODY-MIND system disintegrates and so does the THETAN along with it. A new THETAN is formed with the next iteration of the BODY-MIND system. This is how the mechanism of evolution works.

The concept of “eternal” (along with the concepts of heaven and hell) is not necessary to enforce responsibility on the individual. The concept of “karma” is enough to make the mortal individual understand the liability that his actions can bring. He knows that the liability of his actions extends to other aspects of life, such as, the family, society, mankind, etc. It is not limited to just “that one individual in next life”.

Scientology brainwashing, which uses the the belief in “immortal individuality,” is not something new. It is something that has been considered sacred and worshipped for ages in the western culture. This fixation on individuality is what we refer to as EGO.

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PHOENIX LECTURES: Glossary

Project: Hubbard 1954: The Phoenix Lectures

This paper presents Glossary from the book THE PHOENIX LECTURES by L. RON HUBBARD. The contents are from the original publication of this book by The Church of Scientology (1954).

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GLOSSARY

ACCEPTANCE LEVEL: The degree of a person’s actual willingness to accept people or things, monitored and determined by his consideration of the state or condition that those people or things must be in for him to be able to do so.

ANATEN: An abbreviation of “analytical attenuation”, meaning a diminution or weakening of the analytical awareness of an individual for a brief or extensive period of time. If sufficiently great, it can result in unconsciousness. It stems from the restimulation of an engram, which contains pain and unconsciousness.

A-R-C, PRINCIPLE OF: The “A-R-C triangle” is Affinity, Reality and Communication. The basic principle here is that as one raises or lowers any of the three corners of this triangle, the others are raised or lowered, and that the key entrance point to these is Communication. Understanding is composed of A-R-C.

AUDITING: The application of Scientology processes and procedures to someone by a trained auditor. The exact definition of auditing is: The action of asking a preclear a question (which he can understand and answer), getting an answer to that question and acknowledging him for that answer.

AUDITOR: Trained Scientologist. Means “one who listens” and is a person who applies Scientology auditing technology to individuals for their betterment.

THE AUDITOR’S HANDBOOK: This was the manual current at the time of the Phoenix Lectures which contained the Axioms and the Route One and Route Two processes of Intensive Procedure. It forms the basis of and is wholly included in The Creation of Human Ability by L. Ron Hubbard, with a great deal of additional material. The Creation of Human Ability is a major text and is available from all Hubbard Scientology Organization bookstores. See book list and organization address list in back of this book.

BANK: A colloquial name for the Reactive Mind.

BETWEEN-LIVES AREA: The experiences of a thetan during the period of time between the loss of a body and assumption of another. Given in A History of Man by L. Ron Hubbard (see book list).

“BLACK V”: A heavily occluded case characterized by mental pictures consisting of masses of blackness. This is a “Step V” in early procedures much as Standard Operating Procedure 8.

CHART OF ATTITUDES: A chart on which in 1951 L. Ron Hubbard plotted with the numerical values of the Emotional Tone Scale the gradient of attitudes that fall between the highest and lowest states of consideration about life. Example: top — CAUSE: bottom — FULL EFFECT. CIRCUIT: A part of an individual’s bank that behaves as though it were someone or something separate from him and either dictates or takes over his actions. Circuits are the result of engramic commands.

COMMUNICATION FORMULA: Communication is the interchange of ideas or objects between two people or terminals. The Formula of Communication and its precise definition is: Cause, Distance, Effect with Intention and Attention and a duplication at Effect of what emanates from Cause. (The ability to communicate is the key to success in life; therefore, this definition should be studied thoroughly and understood. Read Dianetics 55! by L. Ron Hubbard for a full practical treatise of communication. See Scientology Book List following.)

COMM LAG, AND “COMM LAG IS FLAT”: Comm Lag is Communication Lag: The time it takes for a preclear to give an answer to the exact auditing question or to carry out the exact auditing command. “Flat Comm Lag” is the point at which the auditing question or command is no longer producing change of communication lag.

CYCLE OF ACTION: The creation, growth, conservation, decay and death or destruction of energy and matter in a space. Cycles of Action produce time.

DIANETICS: Means through thought, or mind. Dianetics is Man’s most advanced school of the mind and is that branch of Scientology which treats of mental anatomy.

DIANETIC RELEASE: One who in Dianetic auditing has attained good case gains and stability and can enjoy life. Such a person is “keyed-out” or in other words released from the stimulus-response mechanisms of the reactive mind.

DRAMATIZATION: Thinking or acting in a manner that is dictated by masses or significances contained in the Reactive Mind. When dramatizing, the individual is like an actor playing his dictated part and going through a whole series of irrational actions.

DYNAMIC: The urge, thrust and purpose of life — SURVIVE! — in its eight manifestations.

THE FIRST DYNAMIC is the urge toward survival of self.

THE SECOND DYNAMIC is the urge toward survival through sex, or children. This dynamic actually has two divisions. Second Dynamic (a) is the sexual act itself and Second Dynamic (b) is the family unit, including the rearing of children.

THE THIRD DYNAMIC is the urge toward survival through a group of individuals or as a group. Any group or part of an entire class could be considered to be a part of the Third Dynamic. The school, the club, the team, the town, the nation are examples of groups.

THE FOURTH DYNAMIC is the urge toward survival through all mankind as all mankind.

THE FIFTH DYNAMIC is the urge toward survival through life forms such as animals, birds, insects, fish and vegetation, and is the urge to survive as these.

THE SIXTH DYNAMIC is the urge toward survival as the physical universe and has as its components Matter, Energy, Space and Time, from which we derive the word MEST.

THE SEVENTH DYNAMIC is the urge toward survival through spirits or as a spirit. Anything spiritual, with or without identity, would come under the Seventh Dynamic. A sub- heading of this Dynamic is ideas and concepts such as beauty, and the desire to survive through these.

THE EIGHTH DYNAMIC is the urge toward survival through a Supreme Being, or more exactly, Infinity. This is called the Eighth Dynamic because the symbol of Infinity stood upright makes the numeral “8”.

8D: Standard Operating Procedure 8D (1954). Primarily for heavy cases, the goal of this procedure was “to bring the preclear to tolerate any viewpoint”. See The Creation of Human Ability by L. Ron Hubbard.

EMOTIONAL TONE SCALE: See TONE SCALE.

ENGRAM: A mental image picture of an experience containing pain, unconsciousness, and a real or fancied threat to survival; it is a recording in the reactive mind of something which actually happened to an individual in the past and which contained pain and unconsciousness, both of which are recorded in the mental image picture called an engram.

ENGRAM BANK: A colloquial name for the reactive mind. That portion of a person’s mind which works on a stimulus-response basis.

EXTERIORIZATION: The state of the thetan being outside his body. When this is done, the person achieves a certainty that he is himself and not his body.

FACSIMILE: A mental image picture.

FACSIMILE BANK: Mental image pictures; the contents of reactive mind; colloquially, “bank”.

FEAR MERCHANTS: The aberrative personality. This was an early description of what is known as a Suppressive Person, or the Anti-Social Personality.

FILE CLERK: Dianetic auditor’s slang for the mechanism of the mind which acts as a data monitor. Auditors could get instant or “flash” answers direct from the “file clerk” to aid in contacting incidents.

G.E. (GENETIC ENTITY): A composite of all the cellular experience recorded along the genetic line of the organism to the present body. It has the manifestation of a single identity. It is not the theta being or “I”.

“GLEE OF INSANITY”: Also called the “glee of irresponsibility”. Manifestation which takes the form of an actual wave emanation resulting basically from an individual dramatizing the condition of “Must Reach — Can’t Reach, Must Withdraw — Can’t Withdraw”.

GRAND TOUR: The process R1-9 in The Creation of Human Ability by L. Ron Hubbard.

GROUP AUDITOR’S HANDBOOK: This was a 1954 compilation of group auditing sessions resulting from the Advanced Clinical Courses of that year.

INTENSIVE PROCEDURE: The Standard Operating Procedure, 1954, given in THE CREATION OF HUMAN ABILITY by L. Ron Hubbard.

KEY IN (verb): An earlier moment of upset or painful experience is activated, restimulated, by the similarity of a later situation, action or environment to the earlier one.

KEY-OUT: Release or separation from one’s reactive mind or some portion of it.

KNOW-TO-MYSTERY SCALE: The scale of Affinity from KNOWINGNESS down through LOOKINGNESS, EMOTINGNESS, EFFORTINGNESS, THINKINGNESS, SYMBOLIZINGNESS, EATINGNESS, SEXINGNESS, and so through to not- Knowingness — MYSTERY. The KNOW-TO-SEX SCALE was the earlier version of this scale.

LOCK, SECONDARY, ENGRAM: A lock is a mental image picture of a non-painful but disturbing experience the person has experienced, and which depends for its force on an earlier secondary and engram which the experience has restimulated. A secondary is a mental image picture containing misemotion — encysted grief, anger, apathy, etc., and a real or imagined loss. These contain no physical pain — they are moments of shock and stress depending for their force on earlier engrams which have been restimulated by the circumstances of the secondary. An engram is a mental image picture of an experience containing pain, unconsciousness, and a real or fancied threat to survival.

MEST UNIVERSE: The physical universe, from the initial letters of matter, energy, space, time.

MOCK-UP: A mental model, construction or picture created by a thetan. A mock-up is distinct from a facsimile in that it is created volitionally, does not necessarily copy any previous experience, and is under the control of the thetan. “1.5”: Numerical equivalent on the CHART OF HUMAN EVALUATION for the person who is in Overt Hostility. Anger is his standard state. He is capable of taking destructive action and is characteristically trying to stop things.

OVERT ACT: A harmful or contra-survival action against one or more dynamics.

OVERT ACT-MOTIVATOR SEQUENCE: Overt-motivator sequence: The sequence wherein someone who has committed an overt has to claim the existence of “motivators”. The motivators are then likely to be used to justify committing further overt acts.

PRECLEAR: A person who through Scientology processing is finding out more about himself and life.

PROCEDURE 30: The special auditing procedure of which Opening Procedure by Duplication (R2-17 Creation of Human Ability is the first step.

PROCESS: A set of questions asked by an auditor to help a person find out things about himself or life. More fully, a process is a patterned action, done by the auditor and preclear under the auditor’s direction, which is invariable and unchanging, composed of certain steps or actions calculated to release or free a thetan. There are many processes, and these are aligned with the levels taught to students and with grades as applied to preclears, all of which lead the student or the preclear gradiently to higher understanding and awareness. Any single process is run only so long as it produces change and no longer.

PROCESSING: That action or actions of an auditor, governed by the technical disciplines and codes of Scientology, of administering a process to a preclear in order to release or free him.

“PROCESS IS FLAT”: A process is continued as long as it produces change and no longer, at which time the process is “flat”.

Q AND A: From “Question and Answer”. This term originally referred to the fact that the answer to the question is the question. Q and A has been used as the term for “changing when the preclear changes”, and refers in Chapter Twenty-four to the preclear duplicating the beingness of the auditor.

REACTIVE MIND: That portion of a person’s mind which works on a stimulus-response basis, is not under his volitional control and exerts force and the power of command over his awareness, purposes, thoughts, body and actions.

REPEATER TECHNIQUE: This refers to the Dianetic technique using repetition by the preclear of a word or phrase in order to produce movement on the time track into an engram containing that word or phrase.

RIDGES: Solid accumulations of old, inactive mental energy suspended in space and time.

R2-40: Route Two, Process Number 40, Conceive A Static. See THE CREATION OF HUMAN ABILITY by L. Ron Hubbard.

SOMATICS: Perceptions, stemming from the Reactive Bank, of past physical pain or discomfort, restimulated in present time.

SONIC: The ability to recall a sound so that one can hear it again as he originally heard it — in full tone and volume.

SOP: Standard Operating Procedure.

STRAIGHT WIRE: Direct memory processes, or a class of processes found in both Dianetic and Scientology auditing procedures.

THETA CLEAR: An individual who, as a being, is certain of his identity apart from that of the body, and who habitually operates the body from outside, or exteriorized.

THETAN: From Theta, the Static. Word taken from Greek letter (-), theta, traditional symbol for thought or spirit. The thetan is the individual himself — not body, mind or anything else; that which is aware of being aware; the identity that IS the individual.

TONE SCALE: A scale measuring and relating the various factors of behavior, emotion and thought to levcls on the scale. (The book, Science of Survival, by L. Ron Hubbard contains a full description of the tone scale and its applications in life.)

VALENCE: The assumption by an individual of a beingness other than his own.

VISIO: The ability to see in facsimile form something one has seen earlier so that one sees it again in the same color, dimension scale, brightness and detail as it was originally viewed.

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PHOENIX LECTURES: Chapter 25

Project: Hubbard 1954: The Phoenix Lectures

This paper presents Chapter 25 from the book THE PHOENIX LECTURES by L. RON HUBBARD. The contents are from the original publication of this book by The Church of Scientology (1954).

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

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SCIENTOLOGY AND LIVING

The application of Scientology to one’s everyday life is a vast subject, and the best method of doing this is simply using the A-R-C triangle, with its consequent Chart of Human Evaluation, in everyday living. This takes into account most of the manifestations one sees, and which one can evaluate quickly.

Hubbard’s idea of living is to continually observe and evaluate the various manifestations of life.

This, of course, includes the Communication Formula, and an understanding of that Communication Formula would be an understanding of Cause, Distance, Effect, and the fact that people who are at the Cause point or Source point are very often very reluctant to be Cause, and people who are at the Effect point are very often very reluctant to be an Effect, in both cases of anything.

Most people are reluctant to be cause or effect.

So, they will do various things in communication, such as to move out onto the distance between Cause point and Effect point, and so become a message. People get stuck very easily with this. You can carry all the wisdom you want, anywhere, to anybody, without yourself being a message. Have the message in your hand, put the message on the line, but don’t yourself be the message. People as they go between these two points get closer and closer to arrival, and there is the fellow who doesn’t dare arrive — he doesn’t dare get to that Effect point — and there’s the fellow who doesn’t dare leave, or go any further from that Cause point, and he’ll get further and further then from being Cause and he will be more and more an Effect. And you could get these two points pulled together more and more tightly until, although they were not quite the same point, nevertheless you get this series of manifestations.

They would rather be the message (spectators?).

An understanding of the Communication Formula is very useful in everyday life, very useful in understanding life. You’ll see somebody who — everything he’s the cause of he becomes the effect of. This goes back a long way down the track. “The Second Law of Magic”, it could have been said to be, which is: Don’t be the effect of your own cause. Well, of course it’s impossible not to be the effect of your own cause, so that in itself is a booby trap. A fellow’s a fool if he thinks he can cause something without becoming one way or the other the effect of it. He can cause anything he pleases as long as he is willing to be the effect of what he causes. You are a static, you are a personality, you don’t have mass, meaning or mobility as yourself (you’re using a body rather than being a body) and you naturally are capable of causing almost anything — but supposing you were standing there protecting a body, being a body, hiding in a body, and you cause something which you wouldn’t like to have happen to the body. Supposing you pick up a book and throw it at somebody and give them a big bruise in the face or something of the sort — you don’t like the effect, so you begin to resist being an effect, and you resist being an effect more and more and more. Actually you’re making one body resist being an effect, and after a while, because of the make-up of this universe, where eventually (Anything you resist you get, Anything you resist you become — the favorite motto of this universe), you become it. In the absence of processing and understanding — let’s modify that to that degree — if you understand this and if there is processing, that ceases to occur. But here we have people becoming very, very unwilling to be the cause of anything. You’ll find they won’t give anyone orders because they themselves do not want to be the effect of receiving orders. They’ll do all sorts of very remarkable things to avoid upsetting people in their vicinity. Why? Because they’re afraid themselves of being upset. They’ve learned by experience the overt act-motivator sequence (Overt act-motivator sequence: the sequence wherein someone who has committed a harmful or contra-survival act has to claim the existence of “motivators”, which are then likely to be used to justify committing further overt acts). If you want to know why people get nervous, it’s just because when they make the faintest overt act, they get this tremendously exaggerated package of facsimiles saying, No, no, no, no. “Oh, no, you’d better not talk to those people hard like that or it’ll really cave in on you.” Well, that is fairly normal in a society. It’s one thing to be polite because you can be polite, and it’s quite another thing to let yourself be walked all over, and it’s still quite another thing to be reactively in apathy.

You’ll see somebody who — everything he’s the cause of he becomes the effect of (because he is unwilling to be an effect). A fellow’s a fool if he thinks he can cause something without becoming one way or the other the effect of it. He can cause anything he pleases as long as he is willing to be the effect of what he causes.

There is another manifestation which is even more curious, which you will see once in a while, and that is: anything that happens in the vicinity at all, the person knows he is the cause of it. Now it starts with anything that happened to him he knew he basically caused it, which of course happens to be a salient truth. It is true that anything that happened to him he was basically the cause of, but that’s way up scale on the chart, and now he just feels this reactively — that he has become an effect, therefore he caused it. Just automatically. You’ve got Cause and Effect here so close together that they short circuit. If there is an effect, he caused it, and that spreads out to the broad environment, until you will find an insane person, worrying like mad — for having caused all of World War II. He must have done something, because there was World War II. It must have been him. He’s playing the Only One very hard at this point. Even children will react on this one occasionally. On the death of an ally (Ally: a person who sympathized with or appeared to aid the survival of an individual when he was ill, injured or unconscious and whom the individual now reactively regards as necessary to his continued existence and well-being) we see a child walking around worrying, and wondering what on earth he did that killed his grandmother or his sister or whoever. He must have done something. He was the effect of it, wasn’t he? He must have done something.

There is another manifestation which is even more curious, which you will see once in a while, and that is: anything that happens in the vicinity at all, the person knows he is the cause of it. You’ve got Cause and Effect here so close together that they short circuit.

And we get that as the entering wedge into superstition. “Let’s see, I’m a victim, therefore I must be guilty of something” — and they dream up something on the order of “original sin”. It’s all bad, therefore you must be the effect of it, and that becomes “repent, repent”. Well, actually, an individual only needs to accept the responsibility for his own acts, this will take care of things very nicely, and if he recognizes clearly the effects which he does cause, and if he’s perfectly willing to cause effects which he dares be the effect of himself, he can walk through this bramble and brush with great ease even as a body. There is a code of conduct which is available.

An individual only needs to accept the responsibility for his own acts and be perfectly willing to cause effects which he dares be the effect of himself.

Well, I want to call your attention to the Chart of Human Evaluation, which was organized very early in 1951, which has various columns, and which gives behavior characteristics. It is plotted out mathematically on the basis of ARC. When you raise the affinity of a person you will raise his reality and raise his communication. When you raise his communication, you will raise his affinity and raise his reality. When you raise his reality of something you will raise his affinity and raise his communication. That is a very good chart to use in order to predict people. It is particularly important for an auditor to use this chart, but it is a chart that can be used in everyday living.

An auditor at one time had studied this chart as just theory on a course. He found it quite interesting. And having studied all this, why, it never occurred to him that it was true or real or anything like that. He was perfectly in agreement with it as a mathematical study.

Then one day the thought struck him, that this might be applicable to life at large. What if this chart were true! Of course, people really wouldn’t act like that. But he went into a bank and looked around, just watching people go by in the bank lobby, and watching the people behind the desks, and he talked to a couple of people and so on, and he started placing them on the Tone Scale. Well, he did this all one morning, and he came back to class pretty horrified. This Chart was absolutely accurate! It applied to every one of those people out there right across the columns. But what horrified him wasn’t the Chart but the fact that people consistently obeyed these levels all the time, didn’t know they were doing it or what they were doing and had no slightest inkling of what was going on. One fellow was “1.5-ing” (1.5: numerical equivalent on the Chart of Human Evaluation for the person who is in Overt Hostility. Anger is his standard state. He is capable of taking destructive action and is characteristically trying to stop things). He was acting exactly as a 1.5 should act, reacting across the boards. This auditor went so far, toward the end of morning, as to ask the fellow who was 1.5-ing just casually how his arthritis was, and the fellow said, “Oh! It’s terrible!” Arthritis would be a way of stopping something, wouldn’t it? An auditor spots these things just in everyday fashion as casually as he’d pick up a blotter.

But this auditor had all of a sudden walked into a completely predictable world. That is good, but you want to beware of this trap: Let’s just avoid “the reason why”. The reason why

they’re doing what they are doing is ARC, and the reasons they give are the reasons which justify them against the social pattern in which they live. That is the totality of “the reason why.” For instance, the cop acts the way he acts because he is a cop. The bank president has to act the way he acts because he is a bank president. His first excuse is his beingness or position and his next few excuses down the line might have been causative things in his life — it’s true that a person put in a position that requires for instance, a 2.0 (antagonism) is likely to at least dramatize being a 2.0 right across the Chart, but this is the curious thing: that he doesn’t have to believe it, too. You see, he could be a 2.0 straight across the Tone Scale but he doesn’t have to believe it. It’s only when he becomes all this seriously that he gets onto this scale. Remember that it’s ARC, then, not reasons why. If you fall into reasons why, you can just figure-figure with the rest of them forever.

The reason why people act the way they do is ARC. It depends on their position on the Tone Scale. There is no other reason.

Just look at this ratio: how much space does the person have on that Communication Formula? How much space has he got? What’s his general affinity toward life at large? What’s his reality? What is he basically in agreement with? And we look at that, and actually we see these three corners of the triangle forming a plane, and as his space gets greater he goes right on up the scale and right on out the top of the scale, and as his space gets less, why the Source Point and Receipt Point of the Communication Formula come almost together, but it’s like walking half way to Chicago. Every time you walked halfway to Chicago you of course never got to Chicago. The Source Point and Receipt Point do not ever coincide. They will and can coincide perfectly at the top of the scale, at which moment you’ve achieved a condition which might be rather poetically stated as a brotherhood with the entire universe, but that’s a total affinity, and it is not an enforced or impelled affinity. Affinity, which is compelled and enforced does not persist, it simply goes down scale. A free affinity for all of life is quite a different thing.

Affinity, which is compelled and enforced does not persist, it simply goes down scale. A free affinity for all of life is quite a different thing.

Now every once in a while, an individual may start worrying about his sympathy for life. He realizes that he has some inkling of what ants think about and do. And he knows that a cactus has a certain emotion about it too, and he’s likely to start worrying about this and try to pull back. He’s afraid he will become these things fixedly, if he goes into sympathy with them all.

But his passport to freedom is his sympathy for all life and its forms. Not compulsive, just his free sympathy. If he were being forced to feel sympathetic towards young boys, we would be certain he would eventually, if he were a thetan, become a young boy.

We recognize in this chart that we have a successful method of prediction, and in ARC in general we have a good scale of prediction, and an individual cognizant of these things can predict the activity of those about him.

We recognize in this chart that we have a successful method of prediction.

In view of the fact that these three items, A, R and C, combined together, are symptomatic of understanding, the degree of understanding which a person has of existence is the degree that he has distance possible in his Communication Formula, therefore we find understanding of existence increasing and increasing and increasing as he goes upscale and decreasing, decreasing, decreasing as he goes downscale. Of course we could add every factor of Scientology into this, but let’s add beingness into this, and we find out that an individual is at first, on middle scale, completely free to be anything, and then as he goes downscale, he’s more and more compulsively being made to be something and he finds himself something, and this makes him unhappy because he feels that it is not by his own choice. We actually know by As-is-ness and the necessity of altering As-is-ness that he had to appoint an other-determinism to keep something, and this makes him unhappy because he feels that it is not by his own choice. We actually know by As-is-ness and the necessity of altering As-is-ness that he had to appoint another determinism to keep something to go on persisting, and he’s more and more avoiding motionlessness, because motionlessness is dangerous to him. Therefore a consistent, continual beingness as something is something he begins to fear, and when an individual is to a point where he has the horrible feeling that if he stood still for a long time in one place, he’d sort of grow roots, or he’d do something peculiar like this, something bad would happen to him. Or if pain turns on because he has to stand still for a while, you would have a condition there where you have compulsive beingness jibing with this one, which is the same thing — fear of motionlessness — and that fear of motionlessness is making him more and more motionlessness. The more frantically this individual goes into motion, the more he becomes a symbol. And, of course, the more he becomes a symbol, the more mass he accumulates, and the more meaning he accumulates. And when you get him down around about .5 (apathy) on that tone scale his “reasons why” — would be utterly nonsequitur, but boy would they be significant! Mass, meaning and mobility, then, fits in there. Beingness fits in there. To understand life and human beings at large one should recognize this — that every human being there is, is a thetan being a human being.

Enlarged, this becomes the Know-to-Mystery scale. Lower on the Scale a person is not being himself. He is forced to assume a beingness. He begins to fear a consistent, continual beingness. The more frantically he goes into motion, the more he becomes a symbol.

An individual would never have become selectively and enforcibly a human being if he had no overt acts against human bodies. He has enormous numbers of overt acts against human bodies — and as a result he is very, very pressed on the subject of protecting bodies. He mustn’t let a body be an effect of anything. He now must protect the body from such things as himself. As he goes down tone scale, whereas he may worship some powerful spirit that throws lightening bolts at him, as far as individual thetans are concerned, to let anyone be three feet back of his head or something like that, is intolerable to him and means that a body is likely to be attacked. You see? “Thetans attack bodies.” He knows. They’re bad. On the subject of exteriorization this person will pull a trick like this: “Be three feet back of your head.” “Are you three feet back of your head?” “Well, you’re sure you are, now?” et cetera. And he’ll say right at that moment: “Well, put your attention on your nose. Make your nose move down a little bit”… and the person is sitting there saying “Whaaat?” A sudden change of pace. And it’ll just hang the preclear in that particular moment in time. We get that kind of a manifestation.

The body and the self (soul) are mistakenly taken as separate viewpoints (beingnesses). The true beingness is the person who is neither fixated on the body nor on the self (soul).

Then there is the subject of something-or-nothing-ness. A thetan is perfectly at liberty to have all the somethingnesses he wants to and any of the nothingnesses he wants to. He can communicate with somethingnesses with great ease. A thetan is something which is above something-and-nothing. A thetan isn’t just nothing, you see. He is something which can monitor somethingnesses and nothingnesses. Well, if this is the case then we find that people would be doing one of two things when they get extremely down scale. They would either be trying to concentrate on all somethings, or they would start concentrating on all nothings. As a matter of fact as they go down scale they do this alternately. They fall out of all something, something, something, and they go into a strata where it must be nothing, nothing, nothing, must be something, something, something, and then MUST be nothing, and then MUST be something, and going on down through these strata you’ll find human beings around who are utterly compelled to make nothing out of bodies, to make nothing out of cars, manuscripts, any remark which you make, any action. They’ve got to make nothing out of it. It would just kill them if they couldn’t ridicule it. Ridicule is the very lightest method of slapping you to pieces. You’ll come up with a favorite joke of yours and it’s always been funny to other people around, and all of a sudden, this person takes it apart with a snide remark. And you have just won the track meet and boy you’re sure happy. You’ve got a ribbon about a yard long and you’re proud of it, and everything’s fine. This person says to you, “Do you know your shoes are muddy, and you have some dirt on your face, too.” NOTHING. Make nothing there if we possibly can. Well, this is the biggest allowable nothing they can make, and they’re being prevented from making nothing of things. They don’t know any mechanisms to use to unmock things. Really, it’s by effort — energy. They’ve got to make nothing out of things with energy. The harder they try that the further down they go. Now, when they’ve got to make something, because they have to have something, they’ll get into the same kind of situation. A thetan who is in very good shape could mockup a solid steel pyramid, and if he was in wonderful shape, you could probably see it too. But downscale, he just compulsively has to mockup something, then all of his automaticity is gone into making something and he’s objecting to it. He’s objecting to every part of it as he goes down. To understand people, then, we would have to understand what kind of cycle this person is on. Is he on a somethingness cycle or a nothingness cycle? Neither one is any worse than the other, but the truth of the matter is that sane people — and we categorize that just overtly as above 2.0 on the tone scale — sane people make somethings and nothings at will. They don’t have to. They do it to get some action, life, and so forth. And they can change their minds. They’re not compulsively making somethings and compulsively making nothings, continually. Their conduct has a little randomity and difference to it.

Body is something, and self (soul) a nothing. As a person goes downscale, he alternates between these two beingnesses (viewpoints).

There is not really such a condition as “insanity”. There really is no such condition as neurosis. These are simply two arbitrary words that were thrown into the society and they were never defined, and the society so variously understands them, that kids just as sane as anybody stand there calling each other crazy. It’s just a slang. There is an emotion, however, called the “Glee of Insanity” (“Glee of Insanity”: Also called the “glee of irresponsibility”. Manifestation which takes the form of an actual wave emanation resulting basically from an individual dramatizing the condition of “Must Reach — Can’t Reach, Must Withdraw — Can’t Withdraw”), which is an intolerable thing for a person.

We could say a person is in such a state in relationship to energy that he could not take care of himself, couldn’t feed himself properly or take care of his body, we could call that person insane. But again, this is just an arbitrary thing. It really has no definition in this society.

“Must Reach—Can’t Reach, Must Withdraw—Can’t Withdraw” is a condition that comes closest to defining insanity, where a person cannot take care of himself.

But to understand and predict people at large it is only necessary for you to know whether they make something or nothing out of things, and then remember if you please that their conduct is consistent. They might have a lot of reasons why. They might be doing something unpredictable. But they have a motive which underlies their conduct just to this degree: something, or nothing. They are doing one or the other.

To understand and predict people at large it is only necessary for you to know whether they make something or nothing out of things.

Now there are two other categories of human beings, and one is the category up scale where things can be bad, good at will. The categories from Know to Sex on the upper scale can be good, but when they’re low on the scale, everything from Know to Sex — and low scale this is all Mystery — is BAD. And when you get someone where everything on the Know to Mystery Scale is bad, you have a case which is very inverted. It’s well below 2. It’s all bad. That’s why “we’ve got to make nothing.” This is your 1.5. He is actually operating there one hundred percent. He can only operate on emergencies. “We are about to have this tremendous disaster and therefore we are going to have to have this emergency legislation,” and therefore, “We can make this huge army,” so as to make nothing.

When you get someone where everything on the Know to Mystery Scale is bad, you have a case which is very inverted.

They have lost the concept of doing something because it’s fun, and there’s your last keynote. Individuals who can do things, no matter whether good, bad or indifferent or outrageous, simply because they’re fun. An individual who can freely and with a clear heart do things because they’re fun is a very sane person. He’s in good shape.

An individual who can freely and with a clear heart do things because they’re fun is a very sane person.

You can notice the amount of laughter which a person laughs. Laughter has a number of harmonics down the line, but we’re not talking about the harmonics. This is rather upper scale laughter. He doesn’t laugh because he’s embarrassed. He laughs because he thinks something is funny, and if a person laughs fairly often and is very easy in that laughter you’ve got a sane man. Down scale they laugh less and less and less, or laugh more embarrassedly, or compulsively or obsessively, more and more and more, as we get way down to the bottom, and the person there just doesn’t laugh. He doesn’t live, either. He just lies there — mass, meaning and no mobility. He’s not even a symbol anymore.

If a person laughs fairly often and is very easy in that laughter you’ve got a sane man.

There in essence if you care to study it, is the Chart of Human Evaluation, and if you care to apply this information to life as a whole, you’ll find out that you can know human beings.

But remember you shouldn’t expect them to know you. If their distance in that communication formula is very close together, they won’t understand you, but that doesn’t prevent you from understanding them.

Simply make an effort to understand others even when they don’t understand you.

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FINAL COMMENTS

One lives by continually and effortlessly observing things as they are, so he goes through life making correct assessments. The A-R-C triangle of Scientology, with its consequent Chart of Human Evaluation, is of great help in predicting human behavior.

A person is truly being there when he is neither fixated on body nor on self. To understand and predict people at large it is only necessary to know whether they make something or nothing out of things. An individual who can freely and with a clear heart do things because they are fun is a very sane person.

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PHOENIX LECTURES: Chapter 24

Project: Hubbard 1954: The Phoenix Lectures

This paper presents Chapter 24 from the book THE PHOENIX LECTURES by L. RON HUBBARD. The contents are from the original publication of this book by The Church of Scientology (1954).

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

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GROUP PROCESSING

There is a subject of considerable interest to us, which is quite a remarkable subject, and that is group auditing. There are a number of things to be known about this.

A group auditor is one who stands in front of, sits in front of, or relays by loudspeaker system to a group (and a group consists of two or more people), auditing, so as to improve their condition of beingness as thetans. That is a full, complete definition of a group auditor.

The above is the definition of group auditor.

If he’s there to improve their condition, he will of course do his group auditing well. If he is simply standing there giving rote commands, he might do something too, because the mechanics of auditing will carry forward a great distance. But if he really wants to make people more cheerful, better, put them up into an operative band, change their condition, make the able more able, then he recognizes as he audits a group that he is auditing a number of preclears and he is auditing them collectively and individually all at one time, and a good group auditor recognizes that this is not unlike driving a twenty-mule team — it’s a trick. So, some people are good group auditors. They recognize what it takes to do it, they don’t flinch, and they can do it. And there are some who stand up at the front of a room and give auditing commands, but whom you’d hardly call group auditors. Now what are the conditions under which group auditing is best done:

Certain conditions are required under which group auditing is best done.

First, the atmosphere should be quiet. And the methods of ingress into the group auditing room, such as doors, windows, chimneys, and skylights, should be to some degree policed so that we don’t get people walking into the session. And this would include, under a sub-heading, the fact that people don’t come late to a group auditing session. A group auditor who knows his business simply follows that as a rule. He doesn’t let people come late. They just don’t come. When they get there they will find the next group auditing session is next Thursday, which fact might be announced on the door. He impresses this upon his people and upon his group, that people mustn’t come stumbling in fifteen or twenty minutes after the group auditing starts, fall over a couple of chairs, fall over a couple of preclears, drop a couple of ashtrays, step on a couple of ashtrays, and then drop their pocketbook, upset the chair nudge the fellow in front of them so they can say “excuse me”, and, in other words, interrupt the session. That is because of the things that can happen by reason of that. You might have somebody sitting there in the back of the room where these people came in and sat down, who was just at that moment getting into something that was pretty darned hard to handle and was having to wrestle it with himself. You were there helping him as a group auditor, true, and your next command would have a tendency to straighten this up, but this individual has started to flounder, and all of a sudden somebody comes in and helps him out by falling all over him. This introduces a randomity of unpredicted motion into the environment which is not conducive to that person’s case improvement.

So, the Group Auditor has a Code all of his own which happens to be the Auditor’s Code, but the Group Auditor’s Code has some more things to it. And amongst those things is: People don’t ever come late to a Group Auditing Session.

No interruptions should be allowed once the session begins.

Just to give a few other little items on this Code — he doesn’t audit with processes which establish long comm lags. He avoids processes which do this on individual preclears. If he knows that a certain process produces a long communication lag on individual preclears here and there, he certainly avoids it in auditing a group. He audits primarily with techniques which will discover every person in the group alert at the end of an hour’s processing. And that certainly doesn’t include anything that will give somebody a twenty-two hours’ comm lag.

He doesn’t audit with processes which establish long comm lags.

Another part of his Code is: He must be willing to grant beingness to the Group. He isn’t a lion tamer sitting up there with a bunch of lions about to pounce on him. He is somebody who is standing up in front of a group willing to grant beingness to that group. And as he grants beingness to the group, so the group recovers. If he is willing to grant beingness to a group, a great many things immediately fall into line. And these things follow: He gives his commands in a clear, distinct voice, and if he notices that people in one part of the room or another look at him suddenly after he has given the command, or look at him questioningly, he simply repeats the command for the whole group. In other words, his mission is to get that command through and registered.

He must be willing to grant beingness to the Group. His mission is to get the auditing command through and registered.

He recognizes and must recognize, that the people to whom he is talking in this group are not an audience. They are a number of people who are in a greater or lesser degree involved in recognizing looking at or resolving problems relating to their beingness, and as such, of course, are slightly out of communication with him. He must recognize this just as in an individual session he has to give his commands clearly, distinctly and get them answered. In a group auditing session, he doesn’t have the answer. He doesn’t get that answer that says, “Yes, I’ve got that.” Yes, I’ve finished that, and so forth. Therefore, he must do all of his auditing on such a basis that it obviates those answers. You see, he gives a command, and he’s not going to get a reply from his preclear, and so he must therefore take enormous precautions, actually very exaggerated precautions, to make sure that every word he says is clearly registered to the most anaten (Anaten: an abbreviation of “analytical attenuation”, meaning a diminution or weakening of the analytical awareness of an individual for a brief or extensive period of time) person in the entire group. His words must register. He must also be careful to give his commands in such a way as not to give a number of failures to one or more individuals in the group. For instance, he says, “Now get a place, get a place where you are not… Just contact that place.” And he shouldn’t give another, contradictory command until he’s sure that everybody in the group has found at least one location. Let’s take an example of that. He says, “Get a place where you are not.” And he waits for a moment, and several people in the group already have spotted this place with accuracy, and so he says, “Get one place certainly, and then some more.” Now, what he has done is to take those five, six, eight people in the group who did not find that one place right now right away, and he let it be all right for them to go on and comm lag on it. And he still made it all right for the remainder of the group to go on and get other places.

One does not need to have a stylized patter in order to do this, but that does happen to be a very stylized patter. “Get one place, one place for sure … and when you’ve got that one place, get some more, and get some more places.”

He is facing people who are interested in finding out about themselves rather than just an audience. He must take enormous precautions to make sure that every word he says is clearly registered. He must also be careful to give his commands in such a way as not to give a number of failures to one or more individuals in the group.

Now, if the auditor is willing to grant beingness to the group, he’ll be heard all the way through the group, and if he’s not willing to grant beingness to the group, he won’t be heard all the way through the group.

Furthermore, if he’s not willing to grant beingness to the group, he’ll find himself, willy-nilly, shifting processes halfway through. He suddenly decides he’d better run something else. He’d better run something tricky. He’d better run something that’s very stunty. We were doing all right, we were spotting the walls of the room, we were doing Group Opening Procedure which, given in the Group Auditor’s Handbook (Group Auditor’s Handbook: This was a 1954 compilation of group auditing sessions resulting from the Advanced Clinical Courses of that year), is a very precise process. The auditor got that going fairly well, had just gotten that well started — and he decides — Well, let’s shift off to some… Ah! Duplication by Attention! All right. Look at the right wall, look at the left wall, look at the right wall, look at the left wall, look at the right wall, look at the left wall… uh… I don’t know, that doesn’t seem to be getting very far. Let’s see — what really should we do. And he switches to another process and another.

The group by this time is getting sort of restless. What’s basically the trouble here? Is it the fact that the man doesn’t know what he’s doing? Well, it could be to some slight degree. But why doesn’t he know what he’s doing? Every single one of those commands and theory behind it can be found in the publications of Scientology. What’s he doing not knowing what he’s doing? Well I’ll tell you what he’s doing. He’s trying not to grant beingness to that group. And there will be people in that group who are worried about granting beingness to the group and all these people getting bright and improving and becoming thetans and flying around and demoniacally attacking people and “You shouldn’t make everybody free like that, you know.”

And these people will step on ashtrays, upset chairs, come late, get up in the middle of a group session and open and close windows, open and close doors, and then we discover, of course, that they don’t want to have beingness granted to them. But particularly, they are worried about the group session going on with this individual granting all that beingness to all these people and improving all these people, and if all these people improved, why, goodness knows what would happen — something horrible would happen, competition would get too high or something of the sort, or something dreadful would occur. That’s the computation that it’s running on when bad auditing commands are used, and don’t ever think otherwise. No, don’t say, Well, he just doesn’t know. Every one of those homo-sapiens, individualized the way he is to an Only-One computation, has some facet of his beingness which is refusing to grant beingness. Every man alive has it to some degree, otherwise he’d never have a game or a contact. There’s always “the other side”. He isn’t going to grant any beingness to the Princeton football team — that sort of thing. And when you exaggerate this consistently and continually, you’ll get somebody who doesn’t want to have any beingness granted to anybody anywhere, and so before he does some group auditing, he won’t bother to read over the way you do it. And if he does, he’ll do something else. And he won’t study up on his subject, he won’t look over his people, and he won’t audit in such a way as to make them improve or win, and you will find, by the way, that his group session will not be well attended. A group auditor’s group session cannot be anything but well attended. They will be continually well attended, and they will increase in their attendance, to the degree that the individual is willing to grant beingness to people, in other words, do a good job.

If you are willing to grant beingness to the group, you’ll be heard all the way through the group. You will take a process all the way through to the end and not be shifting processes halfway through.

That’s the long and short of it, and that’s a very uncompromising statement, and one could say that there are a lot of things which mitigate this statement, but I’ll argue you out of them. The truth of the matter is that it comes down just to the granting of beingness. He will or he won’t.

Now, can that be remedied with him? Yes, when he has a little more freedom. Just a standard auditing session as given in the Group Auditor’s Handbook will bring him up to a point where he will grant more beingness to people. It will do this.

You could run this as a straight process, as a group session — just “grant some beingness to the front walls”, “some beingness to the back walls”. You could do this if you wanted to. But again, this is putting too much significance into the process.

The reason anyone is not granting beingness is that he himself is enchained and enslaved and he feels himself attacked to some degree by the environment, and you’ve got to get him up to the point where he has a little more operating margin in his own survival, and if he has a little survival margin he’s willing to let somebody else survive. He begins to treat survival as a commodity. There are only five quarts of it in the world, and he’s darned if anybody’s going to get any part of those five quarts, because he knows he needs it all himself. Right on this point you can tell immediately a good auditor and a bad one. So, there is a case computation at the bottom of group auditing ability.

The reason anyone is not granting beingness is that he himself is enchained and enslaved and he feels himself attacked to some degree by the environment.

An individual who is afraid of effort is an accurate measure of this. People recognize instinctively, that a fear of effort, an unwillingness to put out effort, goes right along with “bad off”, “won’t grant beingness”, “got to slow other people down too”. So, do we have a group auditor who sits back and puts his feet on the desk and audits a group? Oh no, we don’t. The group won’t get better, won’t recover, won’t do anything. Why? They’ll sit there and run the commands because they’ve heard that Scientology is a good thing, but they will say, This guy doesn’t care. He isn’t interested.

There is no necromancy involved here. We don’t have a beam of energy coming out from the group auditor settling like a little star over the head of every person. That is not the case in point. But there’s another case in point:

There’s the simple matter of duplication of the communication. Why do people recognize this rather instinctively, that a person doesn’t care, if he hasn’t energy or effort? Well, here’s this individual. He seems to have some vitality. The communication line has as its Source Point VITALITY. And whatever there is at Effect point at the beginning, it will at least wind up at the end with vitality. If you’ve ever talked to somebody for a while in a rather bored tone of voice, you found them after a while getting bored. This is just “Q and A” (Q and A: From “Question and Answer”. This term originally referred to the fact that the answer to the question is the question. Q and A has been used as the term for “changing when the preclear changes”. It here refers to the preclear duplicating the beingness of the auditor). Have you ever listened to somebody who was very electrifying — a William Jennings Bryan sort of a speaker — pound and howl and so forth — and when you look at an audience that’s been talked to this way — they’re aroused, they definitely are aroused. The man didn’t say anything logical at all at any time during the whole time he was talking, and yet just simply the fact that they are duplicating a speaker who seems to have some vitality comes on through to the audience and seems to give them some vitality. But does it give them some vitality — no, they are simply duplicating it.

Audience duplicate the effort and vitality of the speaker.

Now a group auditor could sit down and talk to the group. As a matter of fact (this is a very dangerous thing to tell a group auditor) this actually brings about a little bit better duplication, because the group is sitting down. But if he is sitting down, think of how much now his voice has to do. He can’t depend on anything else to do anything for him. Everything he does must be contained in his voice. Everything he THINKS must be contained in his voice. Oh, you say, this then requires an actor. Yep. If you’re not willing to be various things, and if you can’t be various things at will, you actually haven’t even got any business auditing. Why? Because in that case you’re trying to keep things from being. And the first person you’re trying to keep from being is you. And if you’re trying to keep you from being, to any marked degree, you will, on a duplication basis, restimulate this fact on the other end of the line. You’ll keep others from being. So a group auditor could sit down. I don’t mean he should or must.

A group auditor could sit down, but then his voice has to do a lot more work.

As a matter of fact the best results I have ever gotten in group auditing sessions was actually walking up and down in front of a group and picking them out every now and then singly — “Did you get that all right?” etc. And the group tone just starts going up, and then the fact that they are doing drills which are just dynamite of course in themselves will just practically lift them right straight out of their heads. In one of the last broad group auditing sessions I did I came away from the mike and I was simply talking to the crowd and I was really trying to do something for their cases and so forth, and I was quite interested because it was getting on down toward the end of the series of group sessions. And I got the report afterwards: that there were more people exteriorized during that particular session than in any other single session I had given. Well, here I was feeling more alive, interested, urgent about what was going on and that in itself was communicating, and it was communicating very strongly.

The beingness of the group auditor communicates strongly to the group.

A group auditor who has no wish to have anything happen, however, will be disappointed if he sits there and reads the commands in a flat dull dead voice out of the Group Auditor’s Handbook, to a crowd of people. He will still get some results. This has been tested out. We took the worst group auditor you ever saw or ever heard of and gave him some commands that were not too well written, and we sent him out to audit. His style was, “Well, I’ve got some commands here now… I’ve got some commands… let’s see now … uh… let’s see… hum… uh… look at the front of the room… it says here… lookattherightwall …” And this guy still got some results!

So, what we’re doing with just the processes themselves is fabulous.

Something important to know about group auditing is this: If you’re afraid of a crowd, you won’t want to grant beingness to them, because that’s why you’re afraid of them. You’re sure that they’re about to interrupt you. You’re sure that they’re about to jump over the seats and attack you. If you’re in that frame of mind toward a group, you will not be heard clearly through the group, you’ll have a tendency to change techniques, and your attention hunger will probably cause you to drop ashtrays, lose your place, and other wild things.

If you’re afraid of a crowd, you won’t want to grant beingness to them, because that’s why you’re afraid of them.

Now let’s look at this thing called “stage fright”, and how a person could resolve it. One way he could resolve it is simply by some kind of creative processing. Just do mockups on being scared to death — body reacting, jumping, and so forth — but that’s a very crude way to handle stage fright.

The best way to cure stage fright is to walk up on a stage before a vast number of people and do your best, and after you’ve done that a few times you recognize that this is an As-is-ness, this condition and generally everything connected with it, the strain and so forth, will blow. You just recognize clearly that you’re under strain when you talk to this audience. You’re just under strain and so what. “So I’m under strain when I talk to the audience” — and you won’t be. All it is is fear of what you will do, that you might do something unpredicted, or something strange might occur, and after you’ve done this a few times you discover that no strange things occur, that you get away with it every time. You survive, and you become quite accomplished.

The best way to cure stage fright is to walk up on a stage before a vast number of people and do your best.

There’s something else that you could do to improve your capabilities as a group auditor. And that is beingnesses. If you could just practice beingness. You could be actors and be therapists and be swamis and be this kind of thing and be that kind of thing, and just work on it on kind of a gradient scale until you got the idea you could be anything. You could have this run on you, you see, in processing, and this would handle stage fright too, because a person with stage fright is being somebody who has stage fright. That’s all there is to it. The answer to the problem is the exact problem.

You may also practice beingness to overcome stage fright.

The whole subject of Group Auditing, then, involves itself today not so much with a knowledge of technique, but involves itself with a stage presence on the part of the group auditor and his command over the group itself. If he’s willing for the group to make gains, they’ll make gains. If he’s interested in giving them wins, they’ll have wins. If he’s interested in having a group, he’ll have one. It’s a very odd thing, but the best auditors have no difficulty in collecting groups.

Now, you can’t have a feeling of embarrassment toward your fellow man actually and be able to walk up to him on the street and tell him anything or get him to do anything. As long as you have an embarrassment toward people, you’ll have difficulty collecting a group or running a group or anything of this sort. Well, what is this quantity called embarrassment? It’s a matter of exhibition.

As long as you have an embarrassment toward people, you’ll have difficulty collecting a group or running a group.

Here we have appearance and disappearance as a dichotomy. And a group auditor is somebody who has to be willing to appear, and if one has been compulsively made to appear many, many times against his will — one of his mother’s favorite phrases might have been, “Look at you. Here you are dirty from head to foot and I just cleaned you up. Look at you! You’re appearing, you little swine!” — some gentle upbringing of this character will tend to promote embarrassment. But you shouldn’t go looking, for the answer to embarrassment, into deep-seated significances. The embarrassment is that the fellow is there, kind of apologizing for his presence, and trying to disappear, at the same time. That’s the As-is-ness of embarrassment. And that’s just an As-is-ness. We don’t care where it came from. He’s apologizing. So, one of the first things you could do is simply not apologize for your presence. You might expect people to apologize for theirs, but don’t you apologize for yours. You’re here, and their hard luck they’re there too or their good luck that they’re there.

But if a fellow’s in really good shape, why this is the sort of an atmosphere that goes around a group session — this atmosphere says: “I’m here and you’re right there and I’m real glad to see ya and you’re sitting there and that’s awful unlucky for you if you’re sick because you’re going to get well anyway and you could come in and sit down and not run any of the commands at all and you’d still improve, naturally. That’s a matter of course. And I’m sorry you’ve got some things to be ashamed of, but you know, I haven’t got a single one” — that sort of an atmosphere. A fairly calm atmosphere rather than an excited, ecstatic atmosphere. But even an excited, ecstatic atmosphere or a swami atmosphere or an Amie Semple McPherson atmosphere is better than somebody standing there and saying, “You know I’m sorry I’m up here visible.”

One of the first things you could do is simply not apologize for your presence.

So the best way to get into the groove of group auditing is to get your case in good shape just exactly as you would get your case into good shape, just with standard processing — nothing peculiar, nothing slanted, nothing odd or unusual run on it, just get in good shape. You’re a little freer, and as you become freer then you are more competent to let yourself appear.

And the other thing that goes right along with that and is not at all dependent on you getting your case in good shape, is the fact that you just go on making public appearances and group auditing people with this postulate: Everybody’s glad to see me, they’re very happy to hear me talk, and I’m here and I know at the same time I’m scared to death and that’s the As-is- ness of it, so what, but I’m putting on a good show anyhow — and the next thing you know, why, all of that is gone, all that feeling of strain and tension is gone, and you’ll go on and give the group a session.

Be positive in your thinking.

But you give sessions to people to make them better, not to be somebody standing on a stage running off a set of words. You have reason, purpose and meaning in what you are doing and consider it a personal affront if somebody in this group did not immediately get totally improved after a couple of hours’ processing. That’s a personal affront, and you treat it as such when they tell you about it. “You mean you’ve come to one of my sessions and not gotten big gains? Humph!” and, “Well I’ll let you come to another session but don’t pull this again.”

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FINAL COMMENTS

Be willing to grant beingness to yourself, to others, and to the group.

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PHOENIX LECTURES: Chapter 23

Project: Hubbard 1954: The Phoenix Lectures

This paper presents Chapter 23 from the book THE PHOENIX LECTURES by L. RON HUBBARD. The contents are from the original publication of this book by The Church of Scientology (1954).

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

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DESCRIPTION PROCESSING

This happens to be the most important subject that you will cover in auditing. It may not be the most important subject in the universe, but it is the most important subject in auditing. This is a Step One, Two-Way Communication procedure. And this is the relatively advanced procedure of conducting a two-way communication, and someone who would have no concept of the four conditions of existence would not be remotely capable of running this process, therefore this would not come at the very early part of one’s study, although Step One itself comes early in training.

This requires two-way communication — every iron you can throw into the fire.

Here we look at this process as applied to oneself. This process boils down to looking at your condition as it is at this very moment.

It requires all of your knowledge of Scientology and its theory and practice, to conduct an adequate two-way communication with the preclear, because if you do that you can, just by that and with no further process, resolve his case in a relatively short time. So, this must be an extremely important process we are talking about here. It requires all of the knowingness you have of Scientology in order to do it. It is done by a clever auditor. It is not a process which is done by a fellow who, as his furthest effort of cognition toward the preclear, reads off a series of commands. It requires a continuous communication with the preclear — a two-way communication with the preclear. It requires that you establish it and that you maintain it and that you conduct it in such a fashion that the elements which compose the preclear’s difficulty are vanished. Just by carrying on a two-way communication with the preclear, you can cause any difficulty he is having, such as non-exteriorization, such as a failure to take responsibility in other Dynamics, and so on, whatever his difficulties, you can conduct a two-way communication in such a way as to make those difficulties vanish. You will have just as much good fortune with this process as you are willing to be a clever auditor and to follow the exact rules of this.

You can conduct a two-way communication with yourself. You want to know about your condition in different ways. You then listen to yourself very carefully. You may even write down the way you have formulated the question, and the response you get from yourself. The whole idea is to make the difficulties vanish. This is another way of meditating.

The primary difficulty with this process Two-Way Communication is that it apparently is entirely permissive, it apparently can wander into any field, topic, subject, address anything — thereby an individual who is not cognizant of its very, very precise fundamentals would go immediately astray. He would go as far astray as men have gone far astray. It’s a process which you can easily get entangled about. It’s a process which you can be argued with about.

This is a very permissive procedure, but at the same time it has very precise fundamentals that you must follow to not go astray.

A two-way communication could be a very broad field, but it has a particular precision area where you as an auditor can concentrate. If you know the exact mechanics of what you are doing, used cleverly, this becomes the best process you ever had. When you don’t know its mechanics, and you don’t use it cleverly, it becomes the gummiest, most misunderstood, non-advancing sort of a process you ever ran into. So again, here is a process that requires judgement yet is very easy to do.

You should know the exact mechanics of what you are doing and use it cleverly. This process requires judgment.

The part of Two-Way Communication we are taking up here could be given a name all of its own, and we would call it DESCRIPTION PROCESSING. It could be given this name, but it’s likely to get entirely lost if we always refer to it by this name. In the first place Description Processing would not be its entire description name. It would have to be DESCRIPTION RIGHT NOW Processing. But we had better call it a process known as Two-Way Communication, which is just exactly what it is labelled under Step One of Intensive Procedure, (Intensive Procedure: The Standard Operating Procedure, 1954, given in The Creation of Human Ability by L. Ron Hubbard.) and this comes at this distance into this material because it uses every single thing that you know about Scientology. And the main thing that it uses is this factor: If you establish the As-is-ness of your preclear’s condition to his satisfaction it will vanish. And you don’t establish its As-is-ness by tracing its consequences, by tracing its basics, by tracing its significances, by discovering what lies under the thing that lies under the thing that lies under the back of beyond the other side of, or “Let’s change it all, change it all, change it all,” because what will happen? The process will persist won’t it? This is a tricky one, then. It is a process which actually and overtly processes and achieves Alter-is-ness, by using nothing but As-is-ness. You can get a change of case with the preclear very simply, solely by taking his case as it is right now. We want right now, no place else, we want to know how it is right now.

This process is about describing the condition right now. It uses every single principle of Scientology. If you establish the As-is-ness of your condition to your satisfaction it will vanish. You do not dive into anything or change anything. You simply take up the case as it is right now.

The key question of this process can be codified. The process is not sloppy, it’s not all over the place, it is highly precise, and the key question is:

How does it seem to you now?

The key question is very precise: How does it seem to you now?

You could just go on asking this question. That is all you want the preclear to give you. How does it actually seem to him right now? If he tells you about the room, or a manifestation of some sort, or something he likes, or something he dislikes, or something he knows or doesn’t know — whatever it is — what you want, and all that you want from the preclear about it in this process is how actually does it seem to him right now.

And by doing exactly that, you get change, change, change in the preclear, at a very fast rate — by doing what? — by asking for nothing but an As-is-ness. What is the condition as it is right this instant?

The response that comes back could be anything, which is fine. You ask for nothing but AS-IS-NESS: What is the condition as it is right this instant?

If you were a very, very clever auditor, all you would have to do is to take this basic question, How does it seem to you now, and couch it in a thousand different guises, always, always pointing straight at this one, that we want this individual to discuss exactly how it is. We want to know about it. And we don’t want any romance, we don’t want any embroidery, we don’t want any alteration so as to get our sympathy. We don’t want any super-pressure on us so that we will do something. All we want to know is how it is. That takes clever auditing.

You may couch the basic question in a thousand different guises. You simply discuss exactly how it is. You don’t want any embroidery, desire for sympathy, or super-pressure to do something. All you want to know is how it is.

It’s quite a fascinating thing to watch a preclear come into cognition — not recognition, because he probably never knew it before (re-cognition would be “I knew it but I forgot it”). Conditions exist through him, around him, above him, below him — considerations exist of which he has no cognition. These have come into beingness without any understanding whatsoever on his part. He’s never seen them before and yet they’re right there, so what we’re interested in is cognition — looking at it — and we want the As-is-ness of any and every condition which this fellow has.

You come to know about conditions that exist through you and around you; and considerations that have come into beingness without any understanding whatsoever on your part.

The preclear begins to change very rapidly. The first thing you know he is saying, “Well, there’s nothing wrong with my throat!” … “The back of my head’s perfectly alive.” If he doesn’t know the formula of what you’re doing, and he doesn’t track with it at all, and he doesn’t know Scientology, you have ceased at that moment to be entirely human as far as he’s concerned.

Now I have run this process on preclears who were intensely resistive to auditing, who knew nothing could happen, who generally finished up sessions saying nothing happened, and I received the most amazing sort of result. The person knew something had happened. Cognition had occurred. And it had occurred with considerable action. The person knew this extremely well, that something had happened. You can’t run this on anybody without changing his condition. It’s impossible to do so. Even if you ran it poorly, you’d change his condition.

This process brings about excellent results.

Running this process, you could do this occasionally. You could throw in where and when. Not often or repetitively. Once in a while. (Let’s not stick him back on the time track.) And recognize well that if he spots this thing even vaguely in the time and place where it began, you are likely to get a whole chain of things blowing, but we are not primarily interested in that, because where, and what, is present time. Time is not just beginningless and endless. It would seem so, but time is a continuing postulate. It is a postulate which continues to be postulated. All time is now. What we call the future, which is entirely hypothetical, is what will be, and that is not an As-is-ness. You could have an As-is-ness about the future, such as “I am worried about the future,” but you don’t actually have a future in that preclear. And as far as the past is concerned, it has no more actual validity than the future. All that exists of the past is what is in the present. And if it’s not in the present, so what? You could say, well, it might come into the present. No, it won’t. Not if you’ve got the present straightened out. If you have a preclear in a continuous state of beingness, in this present, which is rising and getting better, and his cognition is better and better and better — you’re turning on his knowingness. And if you turn on his knowingness in the present, his knowingness about the past will increase markedly.

You are interested in present time only but when and where something began may be checked sometimes. Time is a continuing postulate. All that exists of the past is what is in the present.

I’ve had a preclear start out with a statement like, “I am a body, I know I am a body and nothing but a body”, and tell me he has “heard things about Scientology and exteriorization” and so forth, and he recites all kinds of things he has picked up from the materialistic practitioners. Well, I read in a psychiatric text once upon a time (this is their knowingness level on this) that people occasionally had the delusion that they were not in their bodies, and that psychiatry used electric shock to move them back into their bodies. This would be more or less the level of practice of monkeys hanging from their tails — they really shouldn’t be fooling around with such things as the spirit. These practitioners sat in their chairs for fifty years and for, I’d say, several million if not several billion hours, and they didn’t notice this? Well they were starting out on the basic premise that man is mud is mud is mud, he’s a body, and there’s nothing you can do about it anyway — and going at it from this angle they were not likely to find out much of anything but the fact that there does happen to be some mud around.

Spiritual and physical phenomena are integrated with each other.

The As-is-ness of the preclear was what was in the road of all the materialistic approaches to the field of healing. This is not to imply that a medical doctor is out of order in practicing on broken bones, obstetrics and such things — in other words mechanical structure — but when it comes over to his doing something about the mind, he has to deal with the spirit, because there isn’t any mind. That was the thing they never learned about. They didn’t find out that what they were studying didn’t exist. They were studying a lump of computing machine made out of neurons and cyclotrons or something of the sort. Well, they could have studied it forever and never found out anything about it, because it has no As-is-ness. They could go on describing it forever, and of course it would continue to persist because it is itself an Alter-is-ness.

The spiritual phenomenon cannot be understood through physical phenomenon. It has to be understood directly.

Well, don’t you make the same mistake with a preclear. Don’t go chasing after all the endless significances and symptoms — in other words, Alter-is-ness, Alter-is-ness, Alter-is- ness — don’t make the mistake of addressing this, because all you will do is perpetuate the condition. Just don’t make that mistake. What you want to do is quite something else.

Don’t go chasing after all the endless significances and symptoms.

You want to find out how it seems right now. You don’t want any action on the part of this preclear who wants to go chasing after significances. He is so fixed on the idea of being an observer that let’s let him observe. So, there’s a white area. He says, “Uh… I don’t know… the back of the leg’s kind of white and the front of the leg’s kind of dark. And there seems to be something shooting up through the leg.” “Well, how does it seem to you now?” Keep him looking at it, keep him looking at it now. You just want him to describe it and describe it and describe it. And then communicate and communicate and communicate and communicate, and we don’t care if we seem to waste some time with it. So, he goes off into some wild excursion, something like, “Well, it seems to me like … I don’t know, I can’t quite look at the room when that pain is on. I try to look at the room. I wonder why that is. I wonder why that is. I’ve had a lot of speculation as to why this is.” You can let him talk for a while. It’s burning time, but remember you’re preserving a two-way communication, and throughout this process you’re preserving a two-way communication, and that is its keynote and that is why it continues to work so easily. Your preclear does not seem to be under duress at any time. Believe me, is he interested in his conditions! And in Description Processing you simply use that overtly to get him to describe them as they are.

You are interested in your condition. You simply use that overtly to look at your condition and describe it as it is.

But this requires a certain sensitivity on the part of an auditor. He’s got to know when the preclear starts weaving the fancy tales. How is he going to know this? The condition does not alter. That’s an interesting one, isn’t it? He’s describing how horrible it is. He goes on and describes this and describes it and describes it and describes it for three or four minutes, and there’s no change at all. He describes it for a few more minutes and there’s no change at all.

Don’t shoot him.

You could ask him how his feet seem to him. Get him off that subject, because you hit a lying machine, and if you’ll just get his attention off of it, why, maybe you’ll get some straight answers.

If you are not getting straight answers, don’t worry, just change the subject to some other aspect of the condition.

This is where you learn about people. But in what framework are you learning about people? You’re going entirely on the very, very basic material of the four conditions of existence. You will see a person run this cycle over and over and over as he does Description Processing. People become so fantastically patterned, they are so predictable when they start this sort of thing — and they become very easy to process. This is not restimulative, because you’re not trying to change the preclear. You’re trying to find out how he is. You can do this for hours. Cognitions will occur, such as, that he’s actually had a migraine headache for years and he didn’t even know it, except that all of a sudden it stopped. All of a sudden, he said, “Wait a minute. What’s happened to this pain? I didn’t ever know I had a pain here.” That sort of things happens in this type of processing.

You’re going entirely on the very, very basic material of the four conditions of existence.

“Description Right Now” Processing — Two-way Communication: Step One. This is how you get them into communication, how you keep them in communication and why you keep them in communication along this particular line. You could perform this in 8-C Opening Procedure, but you’re simply maintaining a two-way communication. “How does this (part of the room) seem to you now?” You’re trying to get the exact condition at that moment which he is observing. You will get continuous change. You are undoing all the change he has put into the condition. But it undoes with great rapidity, so there is some hope after all.

You’re trying to get the exact condition at that moment which he is observing. As a result you will get continuous change.

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FINAL COMMENTS

There is a very important lesson to be learned from this chapter. The spiritual phenomenon cannot be understood through physical phenomenon. It has to be understood directly. So, don’t go chasing after all the endless significances and symptoms. You simply discuss exactly how it is at this moment. You don’t want any embroidery, desire for sympathy, or super-pressure to do something. All you want to know is how it seems right now. You will get continuous change.

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