Here is some very fundamental material that has come up on the first and second postulate.

I have been going over this very carefully, and discover that we can know more about knowing.

We take our first and second postulate Axiom, and we find in this that if you run the first postulate, the second postulate runs out, and difficulties because of the second postulate run out — that there can be, really, no difficulties with the first postulate.

Our first test on this is to have somebody look around and, instead of looking at something, remember it.

He is looking at the wall, so you say, “Remember that wall.” So he looks right straight at it, and remembers it.

He looks at chairs, and things like this, and remembers them. Instead of looking, he remembers. Of course, it is right there in present time, but he is remembering, right there in present time.

This will do some interesting things to ridges. It is just an experiment. It’s not a process.

Now we have him look at some things and forget them! We just have him look around and forget some things.

“What in this room are you willing to forget? Now, instead of looking at it, just forget it.”

The next experiment would be to have him look around and KNOW about some things in the room.

Do you see how that fits in with R2—46, Other People?

The next experiment would be to have him look around and see if there is anything in the room he can not-know about. He is perfectly willing not to know about these various things.

If we run these in this order, we will discover an oddity. Remember and Know are sticky, and Forget and Not-Know are not sticky, but will run.

Well, this becomes very, very fabulous, doesn’t it?

What we have here has already been mentioned in Self Analysis, 1951, Fall, and that is the first ascent into the abstract and away from real objects: Forget and Remember. Those are the first abstract actions a person can take, mentally: Forget and Remember.

Now for the first time, with this Axiom about the first and second postulate, Forget and Remember fit into their proper relationship, and we get them in relationship to the conditions of existence.

The only thing that gets wrong with a thetan, you could say, is that his attention gets stuck on something. Then, when you go ahead, as an auditor, and stick his attention on something, you have the other thing.

There is some more data that I think you ought to have. It’s a little bit advanced in some respects, but it won’t do anybody any harm.

The first is a short note, here, on intentions. We have a process which is: Assign Some Intentions.

This is quite interesting, because it reveals a great deal of automatic machinery. You run a process on a student, such as this: “Now I am supposed to—” and you have him finish the sentence, and acknowledge it, and talk about it. Then you have him say, “Now I am supposed to—” and he tells you.

You just have him say this, each time: “Now I am supposed to—” and have him finish the sentence.

Of course, it could be run on the basis of: “Now what are you supposed to do?”

It is quite interesting that we find a student and a preclear set up in a school, is: “Now I am supposed to learn some processes.” Or: “Now I am supposed to have a short comm lag.” “Now I am supposed to do this — now I am supposed to do that.” “Now I am supposed to resent this breach of the Auditor’s Code!”

That process might loosen up a case or two that gets stuck in student auditing— the kind that isn’t making much progress.