Thank you.

You have a very few processes to learn in this particular course, so you might as well learn to do them well. There has been a shift of emphasis on how to rehabilitate the mind based on the fact that the very low case and the very slow case, alike, set us a pattern of what gets wrong with the mind.

Now, this is an interesting thing. It’s simply that the case which is fairly high up could be assumed to be a deteriorating case into lower stratas unless arrested. Therefore, anything that would move a very low case would, of course, move a high case. And so it has worked out continuously in all research. That which moved the very low case moved as well the high case, and we’ve made most of our positive gains on the upside of how high could we go by finding out more certain methods of breaking down the low case.

This is quite interesting because it does seem to indicate then that there’s a deterioration of cases in progress as we come down the track.

This is quite unusual to find out because lots of people believe that human beings simply become human beings and go on being human beings until the end of time, and they are human beings, and that’s it. That’s evidently wrong. It’s wrong, read on our profiles. It’s wrong, read on the examination of the whole track of any individual which demonstrates that he has periods of high and periods of low. It is wrong from the viewpoint of consistent error on the part of those studies which have assumed this. I myself believe this. A number of trillennia ago, I used to think that human beings were just human beings, and wogs was wogs, and they would never be anything else. They would never get any better. They would never get any worse. It’s evidently a whole track belief.

Well now, I’ve been a pro in this business for a long time, and if I believe that, of course — some of the characters belonging to the secret society such as the psyrologists or something like that — they naturally would have been holding on to this very dearly.

They have just now shaken off of that After about ten years, why, they have decided that we have some rightness with us, and have decided human beings could change. Well, they could have decided that a long time ago.

Now, it is difficult to make a human being worse, and it is not so difficult to make him better. This is also a saving grace.

As you see human beings drift along, and I do mean drift, you will find that amongst them, some of them retain a feeling that something can be done about it, and others have been long convinced that nothing can be done about it This doesn’t mean that you have two brands of human being involved. It doesn’t mean there are two thetans in the universe.

The two-thetan system is hand and part of any great religion. These great religions always believe in the two-thetan universe. Well, that’s because they have thetans mixed up with MEST, and they’re trying to sell them pie in the sky or walla-wallas in Valhalla or something of this sort, and they tell you that there are some thetans that are good and some are evil. And that’s where our story of the mind begins, actually.

It’s a two-thetan universe — the good thetan and the bad thetan, and this goes along with no change. Now therefore, nothing could ever change the bad thetan, and nothing could ever change a good thetan, you see? But why they work so hard then to keep a good thetan good becomes a mystery.

That means that they themselves must have had their tongues in their cheek on the subject of improvement or deterioration because they were always busy warning good thetans about the bad thetans.

This is a two-thetan system. I see you don’t entirely dig that, but if you look at the idea of demon exorcism, you’ll see what I mean. Get the idea?

Now, there must be a two-thetan system if there’s such a thing as demon exorcism. You’re taking the bad demons out of the good demons. Get the idea? All right.

Now, let’s take off with that, and we see at once that we’re working with an apathy. The only thing you can do with a bad thetan is to get rid of him, see? And the only thing you can do with a good thetan is to send him to heaven and get rid of him. So we must — we must assume then that there’s a broad-spread operation here about getting rid of thetans. They even had two places for them to go.

Now, this is your good and bad dichotomy, and this followed through . .. and I do recommend a little study on your part of this, the very ancient systems of bad thetans and good thetans.

The Arab, for instance, to this day believes in the bad thetan because all police work ever undertaken on the track is predicated on this theory. And if you’re ever going to have anything to do with police work or something, you’ll find out that the police are simply trying to keep bad thetans from taking over bodies. That’s the whole works. That is the end product of religionists. That is the end product of all social basics, and so forth.

They have the idea there are bad thetans and they must be inhibited from taking over bodies because it will give bodies a bad name.

Now, giving the game a bad name is something that you yourselves are trying to prevent It doesn’t matter what game it is, sooner or later, you will come up against giving the game a bad name.

For instance, in Scientology, we try to keep the game from getting a bad name. Well, basically, we security check. We do other things. And just now I have laid down for the first time in Academies the fact that the D of T must security check the student applicant before he’s permitted to be trained.

Now, that doesn’t mean that he’s refused training. It simply means that he will be shuttled sideways to the HGC to be cleared, and when cleared can be trained.

Others that do pass a Security Check, even if not cleared, can be trained. You get the idea?

Well now, this is a shadow of it But look what we have in our hands. We have the magic key that unlocks this ancient, ancient riddle. There aren’t good thetans and bad thetans. There are thetans in trouble and some in not so much trouble.

The moment you start out on a good thetan-bad thetan theory, which I will say that broadly — you know the field of Scientology has opinions. Quite remarkable — the violence with which some of these opinions are held, and it’s very gratifying that many of these opinions have nothing whatsoever to do with me, you see.

There are a lot of things that I can change in Scientology but these opinions don’t belong to them. There are some — many of them that wouldn’t… I suppose I could argue and propagandize and really work on it heavily and make some inroad on it if I really tried over a long period of time, but even then I don’t think I’d change all these opinions, see?

And I’m talking right down your alley right now because one of the favorite opinions which you hold is the single thetan theory — that there aren’t good thetans and bad thetans, that there are just thetans. And this is represented to me every time I turn around.

Some character is going off the deep end, and one of you will busy support this character, try to get him up along the line someplace and get crutches under him and keep him from falling solidly on his head and in the meantime, why, he kicks over a couple of mail boxes and Lord knows what, you see?

And I say, “Leave him alone! Will you please? Please. There’s too much trouble being caused in that particular zone. Let’s take care of it in some other fashion.”

No, no, you keep putting crutches under him and keep him going on and on. The tremendous faith which the Scientologist has in the single thetan theory is very laudable because it’s basic truth. And this is one group, I can tell you, which is never going to go off into the great catholic idea (that is used in its proper English terminology, not in its organizational terminology; broad-spread, it means, all faiths), that you’re never going to get into this rut of one thetan being bad and another thetan being good, and you have to get rid of all the bad thetans in order to protect the good thetans, and so forth, because that is a game evidently all of you have had something to do with sometime or another and found out that it was a very losing game.

Unless you do something for all thetans, you can’t make it. You can’t erect barricades around babies’ heads so that no bad thetans ever pick them up.

What you can do, however, is take a routine, a regimen of processing which keep people, whose overts have them now pinned down into a bad course of action, from completely lousing up everybody else. You can do that.

And that far you’re willing to go on the subject of police work, and no further. So that’s fine, please go at least that far if you’ve already decided to do so.

Now, this idea of various customs, mores, nonsense, thingamabobs, superstitions, all dreamed up to keep bad thetans from taking over bodies or bad thetans from entering organizations, and so forth, amounted to enough superstition and ignorance and blotting out of knowledge to put all thetans in jeopardy. And that is the origin of the deterioration of the game: inventednesses, invented lies of one character or another to prevent the incursion of badness into a group or into bodies or so forth.

Well, after a while these superstitions growing up actually themselves out of a lack of adequate data, growing up actually out of the two-thetan system, don’t you see — they said there were good thetans and bad thetans; therefore, we have to take very wide, superstitious measures here of one character or another and teach people a lot of lies to keep the bad thetans from taking over bodies and getting into the group, don’t you see?

Then this sort of a situation bred, you might say, greater and greater ignorance, greater and greater upsets, and finally thetans didn’t know where they were. They didn’t know if they were good thetans or bad thetans or… And where was we at?

Well now, we come out to the other end of this thing a few trillennia later, and a few — 180, 200, however many trillion years there were on the track so far, if there is any finite back period.

I knew at first there were — checked out that everybody had lived 76 trillion. I could guarantee that, and we’re going on a second check now, and we’re easily hitting, with people that have been processed more, 180 trillion, and we’re hitting that rather routinely and regularly now.

So what the age of the track is I don’t know, but we’ve evidendy been going along this track, and from all the data on it, would seem to have been following the same up, down, unassisted, no real good information, growing amounts of superstition, and so forth, until we come out to this end of the track. All right.

We’re out here now, why, I can say positively give this thing a flip, and pull it on up the line.

Now therefore, we’re at one of these interesting — not a change of cycle. You know, there are cycles on the track. We’re at something different than just a cycle. We’re not starting a new cycle. We’re possibly even starting a new track in some particular fashion this way. Because we have shifted the basic thing that kept all the games of the past track fixedly themselves which — they were all on the basis of the two-thetan system.

Now, people believed that, just within a few decades of right now — believed it positively.

Let’s take Germans, for instance. Now, in World War I, the English people had an enormous opinion on the subject of Germans. And even today they have some opinion on the subject, but a few decades ago this opinion was really wild. Germans were bad thetans in spite of the fact that a lot of English had been Germans on their past track.

Now, this was so bad in America in World War I when America finally entered the war that just the fact that anybody was a German or had been a German or had German ancestry, and so forth, ostracized the person in the society. They were beaten and picketed and sneered at, and so forth, just some fellow whose name, let us say, was Schmaltz or something. Immediately this person was an ostracized person in the community.

War depended upon the election of or belief in the fact that an enemy was composed totally of bad thetans, don’t you see? So you get this kind of a contest going where your side is always composed of good thetans, and their side is always composed of bad thetans, and this gets to be a pretty fixed idea after a while.

Now, we can undo this idea, and we find out in the process of doing so that a number of circumstances arise around a being which make him incapable, basically, by his failing in his belief and confidence in himself.

And he puts substitute selves in. It’s quite important for you to know this because it explains many phenomena which you’ll find peeling off of cases.

When he went out, the new valence went on. Got the idea? When that valence went out, the new valence went on. Now, when that new valence went out, the new valence went on. You got the idea?

Now, not drawing this up as any mechanical-looking picture but just for poetical allusion, it looks like an onion. But every onion skin that comes off finds a dead onion under it which comes alive. A dead skin of onion comes alive. And when that one comes alive and comes off, the next skin does the same thing.

Now, sooner or later all the way down the line, of course, all you really have is the guy, see? It’s just what it looks like. But sooner or later somebody is going to take off one of these onion skins and come alive himself to such a marked degree that you’re going to be amazed at the amount of degradation which a thetan can come up through in order to come up to PT, you see, and be himself. And that degradation is enormous.

Probably now lots of you have seen a case go through apathy. You can park a case — a case is actually better, oddly enough — you can park a case at the end of an intensive or something like this, with one of these onion skins peeled half off, and the next onion skin in apathy. See, it just came up to apathy and didn’t go any further. And now you have a (quote) “person in apathy.” No, you don’t You have an onion skin in apathy.

Now, these valence packages — that’s why I say don’t take this as a mechanical drawing illustration because they aren’t stacked up as onion skins. It’s just a nice allusion to give you an idea of unpeeling something, crying as you do so.

Factually, these valences are parked all over the place and very often are in groups, mobs, bins, lockers — they’re sometimes inside the guts of machines which have digested them, and which machine regurgitates them gradually and slowly, tastefully.

The mechanical drawing aspects of this are pretty wild. I mean they’re just as imaginative as thetans are imaginative. Valences occur in, of course, a facsimile. A person yo-yoing around through a scene, in and out of everybody else’s heads, may stick in the head of the executioner or something of the sort, and this picture parked on the track, of course, finds our person stuck in the picture, stuck in the beingness of an executioner, and proceeding from there on out as an executioner.

Now, there is your most elementary form of parking a valence or getting parked in a valence. When you process that particular facsimile, he also goes into the heads of the watchers, perhaps, and into the heads of a horse and a few other things in the facsimile before he gets into his own valence. And of course as his track has as a common denominator only his valence, he doesn’t move out of the facsimile until he does get into his own valence, don’t you see?

Now he can move on the track because the only time track present in that facsimile really is his own valence. All the others are of finite duration, don’t you see?

So there is that form, and that is the commonest, easiest to recognize, easiest to graph form of valence in which you find your pc.

Now, you also find him in such areas in objects. You’ll find him in bedposts and chamber pots and everything else you can think of. Sorry to be . .. But you really have to dig him out, but there he’s — there he’s gone through all the people in the scene and wound up in the objects, you see? So you can find somebody, actually, in such valences.

And now, the complexity of the picture, the mental image picture, is very good. That’s fine. And that gives you your most fruitful, easily attacked source of valences. That’s very easy to understand. But with the processes you’re doing now, you’re not running that type of valence. Your people do get parked on the track, they do get into the various pictures. These other things do happen, but they are incidental to another factor entirely.

You might say that a valence is a thought rather than a thetan. You see, a thought is easily substituted for a thetan, and most people tell you that thoughts are on the seventh dynamic They’re easily interchangeable. The closest thing there is to a thetan is a thought or an idea.

Now that idea, you might say, is encased in an area of time surrounded by motion. You actually have a package. It’s a thought surrounded by motion, if you want to be very blunt about it And this compares to the confusion and the stable datum. Now, that’s how that thought gets parked where it gets. It is surrounded by motion. The motion can’t be confronted, so the thought is enclosed, so it persists. And this is the foremost mechanical trick used by a thetan to keep a thought or a personality intact.

Now, you’ve gone all the way through this lifetime, picture after picture after picture after picture after picture after picture — oh, just how many pictures there are in this lifetime — it’s something like 10 to the 21st power binary digits every three months of perceptions and pictures, and so forth. There’s quite a few. And you multiply that by the number of three “monthses” in a life, and you get — you get then the number of pictures which potentially can stack up on the consistent, continuous thoughtness, which is you, in the past.

You see, you aren’t in the past, but your thoughtness is in the past. Your thinkingness is in the past Your ideas are in the past, don’t you see? And with all of these motions going on surrounding that beingness of thinkingness, you get apparently some sort of circuit. Now, there are other kinds of circuits, but this one is the commonest And that’s what you’re handling in this class. You’re handling circuits based on past beingnesses.

Now, let’s say at some time or another you were the groom in Castle Chumley or something, and you got along fine for a long time, and you — doing all right, and one fine day, why, you slipped and stabbed the master’s favorite horse and they flayed you alive, see? That’s a lot of motion. You didn’t want any of that motion, it wasn’t intended, and so forth. Something like that happened, don’t you see?

Actually, what you get is this life as a groom parked on the track. It was a lot of motion nobody wanted. Well, motion contains time, so motion of course pins it in time. But it is a valence and it is the valence of a groom.

Now, that onion skin or onion will actually hang around one way or the other as a total onion all by itself — give you some idea of the complexity of it, see? Now, that was all that beingness as a groom stacked up in one part of track — capable, apparently, of certain thinkingnesses, certain beliefs and certain behaviors, don’t you see?

Now, those are very servile perhaps, but had certain spheres of action, certain patterns of behavior and all those things. This package is actually present in present time. It’s a package of thoughts, thinkingnesses, characterizations, behavior patterns, and so forth, which is totally surrounded by motion. And that’s apparently right here in present time. Got the idea?

Now, this groom lost his life, so he lost everything, didn’t he? He lost the universe in which the groom lived, right? So it’s a can’t-have identity. It lost everything, so it’s a can’t-have identity.

So as a person’s havingness goes down, these things sometimes mechanically move in, and one feels inexplicably like a groom. And you run some Havingness, and this thing moves off. As one’s belief in his own havingness deteriorates, circuits which are always can’t-have circuits move in.

It’s the circuits that are moving in and out, not the thetan moving in and out of the circuits. See, that’s a different, different look. This is a reversed theory we’re operating on here. The circuits move in and out, not the thetan.

Now, here we have a life as a groom. And this — oddly enough, seems to be fairly successful in this life. A fellow — he’s doing all right He’s a mechanic in a garage. Comes real close to it. And he’ll even get so farfetched as to be careful not to stumble over a bus and drive a screwdriver through it, you see? Because that was what got him into trouble as a groom.

So you’ll find some aberrated pattern like being terribly worried and going and telling the owner that he has scratched a bus fender with a screw driver — and seems to be very worried about this and very upset, all out of proportion to the action. Well, that’s because he’s not being himself, a mechanic. He actually has taken the pattern beingness of a groom and pulled it over into a garage where he finds it’s applicable, don’t you see?

So the circuit apparently has some use, but you try to raise this fellow’s pay and he won’t take it. He knows how much a groom is supposed to get, you see? And if he took more pay, he might get out of the category of a groom, and therefore be a failure. And every now and then you walk around and try to promote people in a factory. I think it’s a very fruitful source of strikes and things like this. It makes them very dissatisfied because they have certain pattern beingnesses which they consider relatively safe.

They did work even though you got executed in them — they did work somehow or another, you see. And when you try to increase their status or decrease their status below this fixed circuit that has the successful pattern, they get unhappy because you’re actually, forcefully trying to move this circuit out and off of them without benefit of processing.

I have been appalled how often you promote somebody and have him go into complete apathy and practically spin. This is appalling. It doesn’t fit with what we’re supposed to have studied in Horatio Alger, Jr. in the United States — that everybody is out to be president or the corporation president or something like that because it isn’t true.

He can’t get rid of this circuit so he tries to live it out again. He’s trying to complete a cyde-of-action on a circuit That’s what you can say is happening here. He finds it handy. He tries to fit his life together. He’s trying to live his life out because he has no other method. He’s trying to live his life away, you might say. He’s still trying to be right He’s got various rationales, but they’re all based on an incomplete cyde-of-action.

And wherever a life had an incomplete cyde-of-action and its intentions were all awry, you will find that life as a package beingness sitting there someday waiting to become a circuit.

See, it’s waiting to become a circuit someday. And it’s still there, and it can still come about, and it can still manifest, and so forth, on the case. And it’s all incomplete cydes-of-action, and so forth. Well, when you start processing somebody, you’re going straight at these things. And you start knocking them out left and right.

And therefore, the person goes over all kinds of roily coasters providing you do it right.

But remember the common denominator of all circuits is havingness. And the circuit became a circuit because there were certain things the person couldn’t confront That is to say, the motion collapsed on the being, therefore leaving a thought encased in motion, and it could only collapse because there were certain things the person couldn’t confront.

He couldn’t confront certain beingnesses, he couldn’t confront certain masses, he couldn’t confront certain spaces, and so forth.

Well, the common denominator of these two things are motion and beingness. These two things are the common denominators of a circuit Actually, it is a beingness encased in layers of suspended motion.

Now therefore, if we take these mass, motion and beingnesses off the person, the theory now is, the person becomes himself and is no longer being pressured by these beingnesses, these circuits, you see?

Now we, oddly enough, find this is successful, successful. We find the person himself is a better person than he is being when you pick him up as a pc. All you got to do is take the circuits off of him, and he returns to battery. And he gets in better shape.

But oddly enough, he is now in much better shape than he ever would have been had he had no experience, because you don’t take the experience away from him. Quite on the contrary, you return the experience to him; the experience is now available. It’s been lost to him before, so he becomes old and wise and still capable of motion under processing.

Now, it isn’t true that he would have been better off had he never lived. Lots of people believe this. They say, ‘Well, if I just hadn’t ever gone through that horrible experience, why, I would now be all right” Well, that’s only true if he adds, “without processing,” on the end of his statement.

Actually, he’s better off having gone through a horrible experience and been processed than he would have been if he never went through the horrible experience, because experience is still a denominator in this thing. But in processing you recover to an individual his experience, and with that goes judgment.

But in — as a groom, well, he decides grooms, that’s a bad life to live. He just better not live a life of a groom anymore. Now, he’d merely be opinionated if he’d never led a life as a groom, and he simply says he doesn’t want to lead a life as a groom, don’t you see?

But he’s led a life as a groom. It’s now available to him. He knows all about grooms, and so forth. Well, he can certainly handle and control grooms now because he knows about them. His sphere of control can widen merely because his ability to reach, penetrate, understand life is increased.

So a person having lived, then processed, you see, is far wiser than a person who hasn’t lived.

So the advantage of processing is you recover to the individual his experience which gives him data for judgment and evaluation, and you give him freedom of motion without his being hit by and interiorized into, newly, old circuits which change and injure his judgment and deter him from leading a straight course through life.

Now, that’s exactly what you’re hitting at, and the processes which you’re using to do this are, of course, the processes of Presession II and Regimen 3. These are not very many processes. They are few simply because we have stripped significance out of processing at this stage, you see. We’re processing only the factors involved as common denominators in it.

Now, your basic take-off on any case in Presession II gives you simply Objective Havingness and Alternate Confront.

On Regimen 3, what you have there is Help on Motion, Havingness, Alternate Confront, Havingness, and there is another process which is around on the outskirts which is Alternate Confront on Beingness. This is a very, very, very good process. You’re not acquainted with it yet.

But you’re running already into confronting beingnesses as you run these other processes, but it’s just a heavy pound in this directioa.

Now you see, these are elementary processes. They are very easy to handle. It is up to us now to learn how to apply them because, as I think you will agree, they are getting results so our theory must be fairly dose into a correct theory.

Now, if we are interested in following out the significances of it all, and so forth, those significances come free when one takes the motion and mass off of the beingness. So to free the significance, take off the motion and mass. That’s the theory on which we’re operating; therefore we’re using these exact processes to accomplish that.

Therefore, I invite your interest in keeping the pc in session, keeping his havingness coming up, his confront, ability to, coming up and getting him up to running tolerance of motion.

And as soon as he is able to tolerate motion, why, and to tolerate beingness, why, he should be out of that rat race. And this apparendy is working very, very well, so have at it Thank you.