&& Now, Advanced Procedure consists of fourteen steps in auditing - fifteen, actually, although step fifteen is a recheck. It puts together a new approach to auditing and it is relatively fast. It tells the auditor what to do and when to do it. It also would space a preclear along at various stages so that the hit-or-miss addresses to cases wouldn't occur. The material which I am giving you here is to some degree a summation of that, but more importantly, it goes in on Act Nine, running all emotion on the case. And the button I am about to give you comes under that heading. It is not in the book, but the book is very inclusive.
A unit memory can often be seen, heard, felt, so forth, all over again. In other words, full perception of the memory itself is potentially possible. Now here's a little bombshell for you that wipes out something in the first book. It's not particularly desirable, it is very far from necessary, and when it's on to the extent of a wide open case, watch out. Almost any case, no matter how occluded, has a few visios, a few little pictures. Almost any wide open case no matter how wide open, has a few areas of occlusion. In an occluded case when he tries to look at something he's looked at before, he sees black, and lots of it. And the wide open case looking at something else, something he has looked at before, generally sees something else.
Now this is phenomena which was slightly known before, but not to the extent that it's been used in Dianetics. This phenomena is present in anybody. And in old texts they said it was present usually in morons and children. But they knew nothing about awake returning. For instance they thought a person had to be hypnotized in order to look at any of his memories, which should give you some kind of an idea how utterly debased the whole understanding of the mind was. Mind you a person had to be hypnotized to look at a memory! In other words, not only could another person not do it for him, but also there had to be a special mumbo jumbo in order to throw this fellow into some kind of a hypnotic trance. Get him to sit very quietly, put himself wholly in the possession of a hypnotist and then the hypnotist could handle what? The unit memories of the individual.
Gives another point of error. It talked about returning. Sure, you can hang together your theta facsimiles to a point where you've got a time track. Yeah, there's a time track. There's a unit of time on each one of them. But an individual handling his facsimiles could take any unit off of the time track and move it into present time, take a look at it. Not only that, he can look at any part of it he wants to. And if he's just looking for the data and conclusions, we have what is known as memory, what we commonly call memory. I remember that I went someplace, I remember the this and that. If he isn't looking at anything, he isn't really calling any part of this facsimile into play except one, and that's just the conclusion of the data. So that's very easily called back.
Actually the whole package comes along with it and if he wanted to really look it over, and it had a lot of pain in it, and he was pretty low down the tone scale he can get latched up in it just by remembering it. I've run into cases recently where individuals tried to remember something that had happened to them so hard that they got the memory back, the memory package back complete. Now that's your psychosomatic illness. It can turn on in full, everything. If you put a person on the couch you can put him so thoroughly into a unit memory that he conceives of himself as the size, same tastes that were present, everything complete, just as though he were right there. That would be almost full returning. It's not desirable. It's not even useful.
If you've been struggling for a visio, a sonic, I'm sorry to have to tell you that …
& Hubbard who is never wrong, has been wrong. Skip it. The stuff .. is so unimportant as to be useless. All you want is the data, if you want that. That's all you want. But more important even than the data is the ability to handle these things, these unit memories. Handle your memory, you achieved very full self determinism. You can achieve a self determinism above this point which makes it unnecessary for you to handle any memory.
Up here in this band [R&D indicates that this is the 27.0 to 40.0 band - Ed.] is I am, I know. I know is in that band. Anybody here in that band would know all there is to know about epistemology. Know, knowledge, all knowledge is there. Did you ever see a fellow walk out and pick up a set of golf clubs and knock a ball down the line two hundred and twenty yards or something of the sort and say, "Gee I think I like golf," and he goes on and he plays golf for a few days. All of a sudden he gets terrible, and he never gets that good afterwards. Ever see this happen? Well it's very simple. The fellow walked up, looked at the golf clubs and says, "I know," picked it up, knew, hit, bang! After a few days he looked at a lot of duffers around him and he decided that he couldn't possibly know, that there was a lot to learn about golf. The second he decided that he became a lousy player, boom!
Any one of you when you were young, had the experience of walking up to a piece of machinery, equipment or something of the sort, and you knew exactly what to do with it. A child is a very natural actor until someone tells him how to act. He knows acting. After all life is to a large degree, an act. And he comes on, he can come on the stage, total un-self consciousness and so forth, but terrific. Until somebody tell him, "Dear, aren't you sure you're all right now, you're not going to have stage fright are you? You're not going to get nervous." No you won't get nervous or funny on this, it's just part of acting is getting nervous, is having stage fright. "Well, alright, I'll be nervous." It's just about that bad. But I know is up here. It is that terrific, easy, self confidence, self assurance of being able to do anything, or to know anything. One examination by perception and you know.
Actually up here is a full knowledge of physics. How do you think theta can build an algae with the terrifically complex organic compounds in an algae, unless it knows organic chemistry? Very complex subjects and nobody's caught up to how to synthesize. The human mind, low on the tone scale, has not yet learned show to synthesize some of the compounds contained in an algae. Yet the original life form put together those compounds. Interesting, isn't it?
You've all felt that there was a terrific amount of knowledge someplace back of you that if you could just tap it somehow, you would be a very wise person. All you've got to do is come up the tone scale, you see? You'll tap it. Has some unfortunate liabilities.
& Ross walks down the aisle about to tell me that Jack Maloney says [R&D substitutes "I had someone walk down to tell me"] that I should tell you about advanced procedure down below, that it's now in. And he gets to about there [R&D indicates - to about halfway down the asile] and I know I'm supposed to tell you about advanced procedure and he gets up here and he goes through the un… He tells me about it. He's probably running much too slow and I'm sure I am.
& Dave McLain today, tells me, comes up and tells me, [R&D substitutes "Somebody else came up and told me,"] "You know today I was using some of the techniques you're talking about. Sure, I thought of them yesterday. He thought of them probably at the same time.
It's interesting. If you want ESP it's there, so what? If you want hocus-pocus and telekinesis and god knows what else, you can have them all. They're all there. So what? If you had complete theta communication, if everybody's theta facsimiles were available to you, if all knowledge was available to you instantly, completely, and if you had answered up all the way along the line on everything, and you were perfection itself, you'd be dead. It's top static. Yet that knowledge is there, those things are all available if you want them. IF you want them.
God help the mystic. Without any material bridge built to epistemology, the mystic goes hopping around from stone to stone in the raging torrent of the unknown. He gets himself trapped, caught, drowned, upset, boom, bang! Well it's a very dramatic life being a mystic. Very, very dramatic. Without being able to handle any of his theta facsimiles he tries to handle all of the theta facsimiles. Gets complicated. Slows down to a point without knowing how to speed up. Terrific liability. We should bow our heads for thirty seconds for all those brave or ignorant people of the past who have gone into top static just for the devil of it. They've left their bodies strewn through Asia.
To enter mysticism without knowing the roads and bridges of epistemology is a very foolish thing indeed. Yet there's a tremendous amount today. Here's, here's Rhine. Playing around on your Duke University. Very demonstrable. There is nothing wrong with his figures. He shows that ESP exists. There's all sorts of things that exist that he plays with. There's also prediction exists. Of course theta hasn't got any time, you might as well be able to read the thirty-sixth card as the first. Why? 'Cause the second you get up in here you don't have any motion. And the evident reason for your existence is the gathering of a few experiences but it's not gathering them to put them in the past. It's to have them now. And when a person feels that he is unable to have experiences now, he goes ransacking the past. Or he starts daydreaming up into the future, equally without action.
The past is dead. The only moment you will ever know is now and you will continue to know the moment of now from here on out. That's all the moment there is. You could appreciate that. Try to eat yesterday's dinner in your memory. Well you've eaten it about twice, the theta facsimile wears out and disappears. It's very amusing to go way back down the track and pick up some of the very early facsimiles, very amusing. As a matter of fact, it's a very amusing game to take the individual and without his realizing what you're doing, turn on his invertebrate state. You could turn it on at the moment of his death. He gets sad. He doesn't know what's happening to him. He gets sad. Or you can turn on some earlier state at a moment of ecstacy, he gets very ecstatic. Wonderful, wonderful. He doesn't know why he's ecstatic.
You can take individuals, in short, and do almost anything you want to with their theta facsimiles, if you're up here. Almost anything you want to. An auditor gets what pleasure he gets actually, out of manipulating the theta facsimiles of another human being. But it's kind of a joke because they're somebody else's facsimiles, and he should be able to handle them himself. Auditor comes along and audits him. It's a joke. Put him back to the times when he had broken legs and you do this and you do that, and he doesn't have any psychosomatic illnesses any more and he's wonderful.
But bluntly, it's a joke. The second an auditor believes it's serious business, he starts to get aberrated and comes down the tone scale. And there is your auditor as he goes down the tone scale he sits there and he says, "This poor preclear lost his father and lost his mother, big automobile wreck smashed him, almost cut his head off, poor little fellow raised as an orphan, and there he is…"
& Typical Beacon headline. And he says,
"This poor preclear, this poor preclear, how serious, how awful." And if this auditor is anywhere down along a bracket which is running pretty slow, he'll get a comparable facsimile himself. All of a sudden he's got a stomach ache. He's apparently getting the other man's facsimile. Actually, he isn't. But he apparently is.
Yeah, you can audit somebody and turn yourself into a headache. But you only do it when you think, boy this past was really serious, sniff, sniff. Sympathy. Comparable vibration. Actually the real purpose of an auditor would be to let a lot of people work their way through this. Show them how, maybe go into an institution once in a while and train up a few staff, give some talks to people. And use the subject of epistemology to produce a little more perfection and perhaps a little more randomity in the world. Co-auditing is not the best tool. But it was all the tool we had for a long time, so we did it. And we've still got to do it for a little while because people just don't take off suddenly like airplanes or jet planes or rockets or something, just by giving him this piece of information usually. Sometimes they do, sometimes they take off and go clear up through here, too. That's awfully amusing.
What's the quality of death? The only thing really serious about death is the fact that sometimes it hurts. What's the quality of pain? And we find oddly enough that pain is where motion and emotion come together, and the pain is in motion and emotion. But a lot in emotion. What's death? What's pain? How can we turn them on? How can we turn them off? We know. Automatically we ought to be well up the line here.
Now what is a person up here and a person down here? What is omission? Talk to you about a responsibility and cause and effect. Cause and effect. Here is an individual who has inherently, all eight dynamics. His is inherently dealing not only with himself, but he's dealing with future generations, his family, his group, all mankind, all life and so forth. Potentially he deals with all of these things at the same time. Potentially. He can do this. If he offends on one of these dynamics, fails on one of these dynamics, he'll fail in the other ones. In other words, if he goes out to hit Bill Jones in the nose and he doesn't, or if he hits Bill Jones in the nose and then some, Bill Jones gets up and jumps on his head, it's odd that he gets a pain in his nose, isn't it? He fails. Don't fail, main point. But if you do at least have the good graces to die. Anyway, oh, let it out. You got a lot of choices.
Now an individual at 40 is operating as pure cause. He is not operating as cause with motion. He is merely potential cause without effort or direction or motion. Pure cause without application. The second that he applies it, he comes down the line a little bit. And then he comes down the line, down the line, down the line 'til he gets to about, 20 he's handling an optimum amount of motion. Now the amount of motion he handles slows down, slows down, slows down, gets very, very slow, gets slower and slower and slower and slower and slower, and finally gets to normal. Way down here. Alright.
How much motion an individual handles, the optimum amount is between cause and effect. You cause yourself to be and then you get hungry and you eat. It is not optimum to be pure cause. It's an effort to be so, you make an effort to be pure cause. But you don't quite get there because you've got a carbon oxygen engine you have to keep going and it's tied down in the time stream. Pure cause doesn't have any time in it, for one thing. Neither does 20 have any fixed time in it. But you start going down the tone scale and an awful amount of time gets wrapped up.
What groups a time track and occludes a person? Time. The person's concept starts along this line. "I haven't got any time. He makes the postulate, he says as I, "I don't have enough time to do that. I haven't enough time to do something or other. I want to do this with time, I want to do that with time." He starts in other words, saying that he doesn't have any time. And the next thing you know he hasn't got any time in any of his theta facsimiles apparently, and so they all jam together and all jam up and he can't handle them or spot them on the time track. Well of course, because he hasn't got any time.
You will find actually, I remember something or other says the single arbitrary is time [Axiom 68]. That's actually true. You can extrapolate from that. "I haven't got any time. I have no time, I am too busy, I'm not going to do that." Did you ever see one of these persons going around saying, "You know I haven't got any time to do this and I am just rushed all the time. And I am so, so, so tired I'm just rushed and I haven't got any time to do anything." You can inspect this person in the course of his day, his activities, and you'll find out that twenty-three hours, sixty minutes and sixty seconds are wasted. Why are they wasted? Because he doesn't have any time, of course. Very, very central aberration.
Now what it does to a person's concept of time of course, is take all the time out, which of course takes all the theta facsimiles out because they're filed by time. So you just pick up all the file. What would you think of a file case that suddenly had all of its alphabet cards picked up and thrown away? Be pretty hard to find something in it, wouldn't it? Well when a person hasn't got any time, why he's just picked up all the alphabet cards and thrown them away 'cause things are filed by time in his mind. That's the principle aberration.
Alright, you're trying to be a cause without being too much of an effect. You're trying to be a cause of something which will result in a pleasant, not an unpleasant effect. And then having become the effect, you still want to be fluid enough in the business of living to be able to be cause again. And so you fluctuate between cause and effect. But when a person gets late on the tone scale he's effect, when a person's up too high he's cause. Here he's cause without motion, here he's effect or motion without cause. Cause and effect. The individual, the self determined individual causes, he is causation. And he's causation along all dynamics. He offends against one, he causes something to happen along one dynamic or even wants to cause something along that dynamic fails, he'll fail on the other dynamics. He's cause along all these dynamics. That's very easy, very easy to see.
Now what happens to a person down here in a complete stimulus response category? He's effect. Everything in the environment effects him. He is an effected person. A person who is completely psychotic is so completely effected that there was only one environment which effected him, and he's still in it. He's stuck with one great, big, powerful facsimile and he's swamped. He can't handle his memory, in other words. And so his memory is up in present time which wipes out the environment. Now stimulus response mechanism is the environment is the cause and the individual is the effect.
Alright, cause is very simple. You want to eat tomorrow so you work today. The work you do today is the cause for tomorrow, but that's cause with motion in it, you see? Supposing you went to the all out proposition that something in your environ, lets say somebody had mounted a pheasant or something and put it on a window ledge and you knew that you were allergic to pheasants and the pheasant made you sneeze so therefore you couldn't be cause today so you don't eat tomorrow. What are you blaming? Blaming this stuffed pheasant. Now I'm going to tell you something horrible. The second that you blame anything including yourself, you elect a cause. You elect something else to be responsible. You elect a dynamic to be responsible. And it becomes the cause and you become the effect at that moment. And do you see how this would be?
You fall downstairs and hurt your knee and you say to Isabel, "You pushed me." You suddenly have elected Isabel to be the cause. And just as certainly you elected yourself to be the effect. And from that moment on Isabel is going to be more powerful than you. The environment is going to be more powerful than you. That's all you have to do.
Now if you as an auditor insisted and insisted and failed in your insistence to make somebody else handle your theta facsimiles for you, in other words, audit you, you elected somebody else to handle your theta facsimiles, you elected them as cause, you elected yourself as effect, you've made them much more powerful than you. And when you said, "The reason I am so aberrated is mama," you elected her at cause, as cause, and made yourself effect. You put her here and you in here. You said it's the teachers fault, you went here, went here… You say, "It's this damned car," the car goes here, you go here. You say, "It's my fault, I am to blame for this," this says there's somebody to blame then, doesn't it?
So in a sort of a messed up thing you've considered yourself to be two people, one of which is over you in some fashion or other and you are causing an effect but you were mainly the effect because you were to blame. But this makes you more powerful than you. Only you have to be the effect because you've blamed something, so you become the lesser entity of self. And the second you become the lesser entity of self, you become subject almost wholly and completely to your own past postulates as being above change.
And that's why you have to do postulate processing on individuals. You say, "I am to blame." Alright I am to blame means that there must be two I's because there's something's got to be there that blames I. So you say, "Well this must be exterior to that and therefore the I which I am blaming is me, and therefore I am the effect of this other I, so therefore everything that this postulate, this I has postulated over here, I am subject to. I am the effect of everything I have been. And there is your aberration of past experience being valuable.
Furthermore the whole society forces on you the idea that your past experiences are valuable. Every time you go in to fill out an application blank, what school have you been to? What experience have you had? This society is so crazy that it believes that a fellow has to have an enormous amount of experience before he does anything. But demonstrably, this is not true. Unless a guy is way down the tone scale so he has to do puppet response training. He does training with a plane.
There are people in this crowd who know very well that they could go out and after observing a set of tools for a little while and figuring out kind of how they work, well that's what that does and this does, could probably qualify as a carpenter or most anything. But there's a big aberration going on in this society that says you must work sixteen years as a carpenter before you can come on this job as a carpenter. Therefore you must have had experience, therefore past experience is valued. If you have a lot of past experience, you eat today.
And they continually make you the effect of your own past. How do you escape this? How can you escape being the effect of your own past? How can you escape being an effect all the time? How do you escape in other words, having the environment handle all of your memories for you, which is the same thing. If you have elected yourself as an effect then you say, "All of my memories are effecting me too." So therefore you can't of course, handle them. You can't put them away or bring them back or do anything about them. You've got to suffer with them. You've got to run them, you've got to do all sorts of things with them.
So it makes it necessary to do auditing on you. It's gotten now so it takes fifty to a hundred hours. You don't have to spend that long. Let me tell you this about this button. Of course about the highest level of aberration there would be then, is something time caused, that you have elected as time cause. You let me have any two human beings, and I'll fix it up so one of them gets the other one up every morning. And regardless of their relative positions on the tone scale at the start of this operation, after a little while you will have the one who is being gotten up, here, and the one who is doing the rousing, here. You see how this is? This person is time cause.
Who got you up when you went to school? Who got you up every morning? Well that's just wonderful, you didn't get yourself up every morning, so you started every day with somebody else owning your time. Now how can you possibly handle theta facsimiles if somebody else owns your time? "Time for you to get up now. If I have to call you one more time!" Then as they go to school you have bells. Bells and the school bells and seats and all sorts of things, and you sit down and you get up and you go here, and you do this and that. Bells ring, you act. Bells ring, you act. Bells ring, you act. That bell is time cause. And you know right now, if a standard school bell, that is to say one of the gong bells, the kind they have in high school, but it rang outside that door, several of you people would instinctively get up and start to leave. Because that bell is time cause.
Whoever you have elected as time cause then, you have elected as your boss and the handler of your theta facsimiles, or the handler of your memories. No wonder you get worried about your mind. You have appointed guardians for these facsimiles every time you appointed somebody else as cause. Every time you blamed anything or anything along any dynamic, you appointed a boss, and you made it so that you couldn't handle your own theta facsimiles any more on that subject. Now here's a phenomena. A person has a visio. He has one visio. Standard foundation wide open case. Let him pick up that visio regardless of what it is and have him run just one emotion off of it, and it goes out, pop! Get an occluded area and run just one emotion with regard to that occlusion. It faintly comes on and goes out, pop! We got rid of that one.
You want to know how resolve occlusions? Don't worry about being in valence, out of valence, on your head or upside down. The devil with it. Don't worry about visios, nothing. It doesn't matter. The only place you want to be is present time. If you can't find enough to do in present time, daydream something about the future. But get the past cleaned up so that it isn't up against you. How does the past get up against you? You elect somebody else's cause and you lose control of the theta facsimile of whatever you think they have caused. You lose the control of the memory for which you blame anyone along any dynamic. How do you do this? You say, "I didn't cause it." Therefore, how can you handle it? Simple. Alright?
Now what are you trying to do when you blame self, space, time, energy, organisms, trees, grass, rocks, god, or you blame anything anywhere along the line, what are you doing? You're wishing it didn't happen. You're trying to do it over again. You're trying to do it over again. You want to change it. And the aberrated solution is to blame in an effort to get somebody else to accept the blame. If they don't accept it, you've handed them a theta facsimile you figure, "This is your fault, you handle it," and they say, "It's not my fault." Wham! And you've got it right there in present time. You've got it from there on out. Any counter-effort which you experience has been blamed on something or somebody else. You have not taken the responsibility for it, in other words.
Now how do you get any action out of cause? How do you get any action at all out of cause? If you're just cause you have to move from cause into motion in order to get any action. Obvious. You say, "I will be…" that's all right, you can be, but then be what? Now you've got to have motion. So as you move out of cause you're moving into the sphere of motion. And the way you get action and conflict and randomity, the way you get anything in motion or even the way you get a human body and keep it running, is actually by self determinedly appointing yourself a counter-effort, by which you are not responsible.
The moment you appoint something else as something for which you're not responsible, it will fight you, just as sure as can be. We're not talking about metaphysics now, this happens to be actually true. You say, "I'm not responsible for what they did," you'll get the counter-effort of what they did, so that you can appoint a lot of counter-efforts this way and keep life very dramatic for yourself. In fact people when they get down along this band, spend practically nothing but fighting the things which they have appointed to be cause. And they keep on appointing these things to be cause, appointing them to be cause. And they go into trouble and they get into more trouble and they get into more trouble and more stimulus response and go out the bottom of the tone scale. It's a sure way to kill yourself. But you could drift up here and never have any cause at all, if you didn't appoint some opponent. Only for gosh sakes, keep control of what you appoint as an opponent and don't get into the belief that it's a stimulus response mechanism, because that's death.
Regret is the emotion which suspends in time with you, things for which you have tried to blame on other people. Any time that you went against another individual with punitive action and failed, that is to say, hurt them, maimed them up, you felt sympathy afterwards. Now that's the emotional cycle of the incident. But how do you suspend that incident? You say, "I wish it had never happened." In other words, it's out of time. "It's out of time, I wish it had never happened." That's regret.
& Anything that you regret that you caused, you feel you caused something and then you regretted it, in other words you blamed yourself, caused something, blamed yourself and bowed regret.
You get a visio of anything evidently, it's because you failed afterward, and regretted it. And you're still keeping that theta facsimile next to you. And you look at it and it's apparently a very innocuous visio and you can't imagine how in the devil that got there. Just natural that it would be there, nothing to it.
Just try experimentally, just feel the emotion of regret and just run up from the incident, just for a moment or two, the regret. There's this person standing there, you see this visio of the person standing there. And you know that nothing happened between you and that person, of course, but you have a visio of him. So you run up the line and two or three times up from there, and you run regret and, well gee whiz that was the individual that the next year you told somebody something about him and it cost him his job. You felt sorry for it. You blamed yourself. And you said, "I regret it." So you kept it around as a visio.
But supposing you blame somebody else? Supposing somebody else got blamed? You blamed somebody else, you said, "It's their fault, it's their fault, it's their fault." You'll just bundle it right up in present time as an occlusion. It's black. And you turn a hint, "it's your fault. Accept it." And this person won't accept the blame, won't accept the fault, won't break down. You're stuck with it. Only you won't accept it. And you regret their inability to accept it. Run that off, you'll get the occlusion. It'll pile up into view whatever it is.
Now there are four ways you can go about this. You can figure this out very simply. You have to run the times when you blamed somebody else, and when you blamed yourself, and the times when you refused to blame somebody else, and the times when refused to blame yourself. It all comes under the heading of regret. If you ran all the regret off the case it would remarkably disenturbulate. More darn postulates will show up in less time, particularly on self blame. The moment when you went below here, below 4.0 was the first moment that you elected to blame yourself. The first moment you decided to blame yourself, that it was your fault, and that you were guilty, there you went. Now that's your top strata button right now that is useful. Appointing time cause and so forth is a theoretical button. It's not as useful but you can still use it. There is more to be learned about that button.
You run off regret, you run off hide, trust/distrust, incidents of blame, run off some effort if you want to, and you've practically got the package. Now it's all listed in that fourteen acts. [The Acts in Advanced Procedures and Axioms.] Except where it says all emotion, be sure to cover regret. You will wind up on this process by taking full responsibility as an individual, for the whole cockeyed universe. And then you'll have to move down from that point in order to get some motion. And have to appoint a few villains. Otherwise you won't have any action. Now just saying, "I take full responsibility for this and that," has a certain mystical aspect. It isn't very workable. But run it out to a point where you can accept full responsibility on these various things, and the occlusions will be gone, so will these remarkably visible visios.
Did you ever notice the visios on, I'm sorry to venture in on a subject people don't like. Did you ever notice the visios on a past death? Why are they so brilliant when they're there? Regret, regret, regret, regret, regret. "Poor me, I'm dead. Poor me." But the shut out ones, boy, "Their fault, their fault, their fault. Here I am dying," and so forth, "poor me. And it's their fault. They did it to me. They did it, I'm not responsible. Here I die a martyr." You run that off the past death, and it'll flick into view. Run the blame of these other people, and the regret. And for those who don't know that strange phenomenon, you take almost anybody in, just in off the street at random and run them by effort processing and they'll wind up in a past life or death.
One day I took a salesman and I processed him by effort processing for a few minutes, just made a motion against motions which he was receiving, and he found himself staring down rather dazedly at a confederate belt buckle which he was wearing. In short, you can go back down the whole time track. It's very strange. "I'm not responsible for it. That gives me some randomity." If you got to the point you see, where you were responsible for death too, why you probably wouldn't be able to kick off when you wanted to and gee whiz, who knows, the democrats might get in again.
So anyway here then, is your subject of cause and effect, responsibility and memory. And the whole thing can be simply summed up into this line. If you can put a preclear into a state where he can handle his own memories and where his own memories aren't handling him, and where the environment isn't handling his memories for him, you've got a boy. You really got a boy. This is so far above what we used to consider this mythical state of clear, I don't think there's very much comparison to it. There isn't, actually. It is a method of getting there without running out everything there is in the past. It's a method of both getting rid of the past and having the past, and so what the past?
You can take present time processing and just process the various factors of blame in present time. What you blame yourself for in present time, what you don't blame yourself for in present time. What other people are blaming you for in present time. You just process these things out and this fellow will suddenly start walking around about eight and a half feet tall.
& That's a metaphor. OK? Make sense to you? Well, then in stunned silence I bid you a very good evening. Thank you.