How are you today?

Audience: Fine. Okay. Good.

What'll we do today?

Audience: (various responses)

You want a lecture, or you want questions?

Audience: Lecture.

Okay. So be it.

We have not covered several aspects of clearing, and one of the first aspects is the conduct of an end product.

What's the conduct of Clear? Well, this is a very broad subject, and one that I think you'll be speculating about for some time. And I probably have the only meager stable data there are on it, so far.

First characteristic is positiveness. Characteristic of Clear. In other words, positiveness: You get yeses and noes.

Let's look at the base of a motor. We trace down in vain to discover any other (below the level of postulate) — but any other electrical phenomenon that generates current, except the base of the motor, the ability to hold two terminals apart and to cause a discharge between those two terminals. In other words, to hold something fixed in space. In other words, to be cause over constant location.

This characteristic actually gives you, way down deep in mest, electrical power. The only thing that permits power to develop, you might say, electrically, is the base of the motor. Two terminals are held apart by the base of the motor and by their being firmly held, and by other influences trying to unhold them, you do get electrical current and power. Quite interesting.

But it goes back to this: postulate. The fixedness, the postulated fixedness of a terminal. If a person cannot postulate a fixedness, you might say, and make it stick, he had difficulty with other electrical phenomena. And you get a preclear drilling on this Hold It Still, and you get the resultant outbursts of energy and electrical phenomena and so forth which make up communications systems which permit somebody to be in communication. And you border somewhere in the vicinity of what they used to call a magnetic personality. Quite interesting that they say magnetic personality, isn't it? Actually does have something to do with electrical phenomena.

The ability to hold something still, to keep something fixed and in position. And we assign to this constancy, the ability to carry on, that sort of thing.

Now, a Clear might or might not continue in one spot unmoving forever. He himself does not feel so fixed, and he himself is capable of fixing things. See, cause has gone over to the other side of the picture.

Now, I notice some of you think this is a big mystery. Could you look at Scientology 8-80 again? I have no desire to go over this. But coordinate Scientology 8-80 against the ability to hold something still, to fix something in a position, and you'll see that the basic electrical phenomena of the universe is pursuant to that. So that you can expect, amongst other things, no great energy difficulties — no difficulties with ridges or something of that sort of thing. Much more important, no difficulties with exhaustion and so on. You see that these things are, to some degree, electrical phenomena.

The engram bank and the reactive mind are obsessive, unknowing energy manifestations for which the person is taking no responsibility. When he starts to take responsibility for energy and when he is himself able to create energy, then we discover that an individual without a reactive mind is not being subjected to a tremendous number of electrical impulses of one kind or another.

Cybernetics, by the way, of many, many lost years ago, by a fellow by the name of Norbert Wiener up at MIT who is almost psychotically violent on the subject of Dianetics — Wiener traced the fact that there were energy flows up and down the neurons of the nervous system; that there was current running there. As a matter of fact, a nerve impulse runs at about ten feet — something on this sort of thing — per second. It's pretty slow. I've forgotten exactly what the figure is, but it's something in that vicinity. And you get — in the nerves of the body you get a run and a return. In other words, you get the thing going both ways. His great discovery was the fact that there was current coming back, I think, more or less — that's the — was the case, the gist of the thing. And he discovered that there was current (this is a very old discovery, by the way), but discovered there was current, and then the current came back. And however complicated this system got, being an engineer he assigned all sensory activity to these nerve impulses which were electrical flows. You got that?

Well, it's very interesting. If you had to depend upon nerve impulses traveling (and, again, I'm not certain of this figure) ten feet per second, you couldn't have a reaction time adequate to drive an automobile. That would not work. As a matter of fact, the dinosaur went extinct simply because somebody — the brontosaurus, I think, was the prime example of this. He could be bitten in the tail and he wouldn't find out about it for fifteen or twenty seconds — nerve impulse took too long to go from the tail to the brain. Do you see that? As a matter of fact, he developed a second brain in the tail.

Now, the physical body has a bunch of subsystems — subbrains. And these things come, apparently, at the various points of where you would expect thinkingness to be — at the crook of the elbow, at the wrist, so forth. And some workmen will tell you their hands figure it all out. Well, it's some kind of a — automaticity on a brain order which occurs in the wrist, and it actually is a thinkingness of one kind or another. Except if he got it on total automatic, he'd be in trouble. If he used these suborders, he would be in as much trouble as you would expect in a system which would only flow at some very, very low rate. Do you see that — that this system, the neuron system, is not adequate to drive fast cars, to fly jet planes, to go to the moon with or anything else? It's totally an inadequate system.

You cannot use a slow communication system to handle fast objects. So you have to be able to postulate an action without regard to space or mass or conduit. In other words, in order to do anything effectively and swiftly, you have to bypass this system. It's interesting, isn't it? Here we have this beautifully set up thing that the psychiatrists are chopping up and studying and so forth, and we find out that to do anything you have to bypass the system.

You look at the speed of an impulse and how long it would take an execution acknowledgment to get back to you if you were using totally a neuron system, and we find out that you certainly had better stick to kiddie cars if you're doing that.

Well, the truth of the matter is that a Homo sap becomes more and more accustomed to using this very pat communication system. And the more he uses it, the more stupid he gets. Probably the finest example of something that uses a communication system almost exclusively is a giant sloth. Boy, that's slow. Boy, that's slow.

You could only afford to drive a big Cadillac on highways if your communications were that slow. I think most of the people that drive these Cadillacs do have slow systems. Yeah, well, if you ever find yourself in a roadblock, look up ahead for the Cadillac, and you'll usually find it. A car that can go faster than all the rest, and it's busy going slower.

Then we see that as a person aberrates, he falls back, more or less, into agreement with the laws of energy, the laws of lines and particle flows. In other words, he's gone thoroughly into agreement with all of these odds and ends of electrical phenomena, don't you see? He falls back from that, from this "hold a position in order to get energy." So his entrance point is a fixed position, and then you will have energy.

He goes into further and further agreement and at last finds himself in the field of effort. And he does everything by effort. There is nothing bad about this. There are probably lots of boxers who are still working in the field of effort. Most heavyweights box almost totally in the level of effort and counter-effort. They do not box at all in the level of postulates. You'd have to leave that to the flyweights. They're fast enough; they have to be fast.

But you wait for the — in vain for these heavyweights to really box. Actually they stand up. They pick their fist up off the canvas. They say, "Now I am going to hit you." They send the fist traveling through space. They get their body arranged very carefully back of the fist. They give it the maximum momentum. And fortunately for them, the other boxer has said — he is picking his fist up off the canvas — "I observe this." It's quite amazing. Watch these boys. You watch a pair of heavyweights and you watch a pair of flyweights, and the heavyweights, apparently, by comparison are in dreadfully slow motion. They look like they would jump off the canvas and float on down to another position.

The only reason I advance this as an example is to give you an idea — although the flyweight probably isn't doing it either — the idea between postulating motion, bypassing a comm system and at the same time executing an action; contrasting that with setting up a system where you pull a trigger here and you get a flow there, and it goes over there and this thing over here does that, and then some other thing happens. Got that? You're beholding a world of vias when you behold any one of these systems of any kind. It's a world of vias.

So that one of the things a Clear does is tend to bypass comm systems — communication systems. And he goes on upstairs toward OT, he does bypass them, very thoroughly. He can jump at any point of a communication system and put a postulate into any stage of a communication system. A Clear only tends to do this.

Now, one of the things that makes him un-Clear is occasional surprise until he gets used to this sort of thing. So you could dream up a lot of drills to condition and orient a Clear in his state. Now, that sounds very interesting, doesn't it? You make a Clear by processing, and you say, "Well then, he's Clear." Well actually, there's a tremendous number of drills that you could put together which would then accustom him to being there so that he would arrive without surprise. This would only be in the direction of guaranteeing his stability.

Well, what would these drills be?

You see why you'd have the drills? Well, I'll give you a very good example: He starts to take a drink of milk and he feels the clammy waxiness of the milk bottle suddenly much better than having his hand on it.

Now, this might surprise him. If he got enough cold, clammy surprises, he would tend to pull back his communication system and fall within a more reasonable perimeter.

No reason for him to be upset to this degree every time he finds out that he can touch something extrasensorily. Now, when we say extrasensorily we do not mean Rhinesque doodle-dads. We mean without a sense-communication system. In other words he touches a wall over there without vias. This is probably what Rhine is looking for. We'll have to process the old boy sometime, give him a break.

But he's liable to surprises of this character. And if he gets enough surprises, and if he seems to himself to be enough out of gear, he could unstabilize. And then he could postulate a reduced ability because he'd think that it was more accommodating to him. Furthermore, he might get the idea that he was out of agreement, because other people aren't able to act this way.

Well, this is why state of Clear, rather than Operating Thetan, is the first practical goal in processing anybody — because he doesn't do these things as wildly as this: Operating Thetan looks at a vase, says, "Wonder how it would be if that blew up," and it blows up. Get the idea? He just flicker-flak — bang! Only he didn't "clearly intend to blow it up," but it blew up. You get the idea? So he's afraid of — he gets afraid, after a while, of doing something by mere thinkingness, and then throws himself back on effort because he considers that he might be irresponsible. Well now, he is — he's in a state where he doesn't quite trust what he can do because he doesn't know the limit of what he can do, and he might still have some feeling of power.

Now, these, then, are not absolute states. In other words, a Clear is processed up to a certain series of tests, but to settle out and stabilize at that level requires livingness. An OT might go up to a certain step, you see, and then have to level out at that step, and the leveling out would require livingness.

Now, that livingness could be approximated by processing. And a whole series of steps to assist a Clear — now, not a preclear — but a whole series of steps could assist a Clear in the interest of his stability.

And what would these steps be? These steps, primarily, would be leveled in the direction of familiarity with the physical universe. And without giving him any loses, give him a bunch of easy contacts. He's sitting in one chair — look at a chair on the other side of the room and you say, "Feel the texture of that chair. You know, without getting up, feel the texture of that chair. You get the idea?" And little drills of this character. Communication drills with his immediate environment, you know? "Outside, feel the mushiness of that person's brain." Get the idea? And any other odds and ends of phenomena or sources of shock or wonder that he might immediately and directly run into. This is all in the direction of maintaining a stability.

Now, we have some old drills of this character, way back when. One of them was a pain test: You kept threatening the fellow's body while he was exteriorized. On a gradient scale, you threatened the body and gave it little sensations that built up to actual pain, until at last you could actually haul off and kick the body hard and he would never yo-yo back toward it. In other words, you were getting him over body protection. That was just a gradient scale of pain. It has to do with Thetan Exterior more than it does have to do with Clear, doesn't it?

But the funny part of it is, it is also applicable to Clear. Only we don't tell him to not come back in. We just ask him not to flinch, and we tap him on the knee. And we ask him, "Did you flinch?"

"No."

It's nonsense — of course he hasn't flinched. So we tap him on the — we tell him not to flinch and we tap him on the shoulder, and ask him if he did, see?

And he says, "No, nope." He didn't.

And then we take our fist and pound on his fingers and we say, "Did you flinch?"

"No," he says, "I didn't flinch."

And we start stepping on his toes and jabbing him a little bit. We get out a dull pin.

Funny part of it is, you can build him right upstairs in the matter, maybe only a couple, three hours of processing, to a state the fakirs of India take ten or fifteen years to reach. It is not OT at all to be able to sink a pin into your body and pull it out. That isn't OT. It's just a not-flinch. What are you doing with that much automaticity, that every time something touches you, you feel it? Now, isn't that a funny automaticity when you get to thinking about it? That's real funny, funny automaticity — real crazy.

Now, you'd be going up toward OT if you ran one of these flinch drills — which is what we'd call them — on a basis of you take a spike, drive it through a guy's wrist, pull it out and find no hole. If you stuck a pin in a Clear, you'd expect to find a hole, but not an OT. Singular difference. There's one historical character I know wasn't an OT.

Now, from a standpoint of Clear, we're working with cause and effect without consequence. And that's practically the only — where we're working — cause and effect without consequence. An OT works cause and effect with or without agreement with any universe. It's entirely different. He didn't flinch and the Clear didn't flinch merely because something threatened the body. The OT not only did not flinch, but when the spike was pulled out, why, there was a wrist still there, intact. You get the idea?

Now, when we look over the attributes of Clear, we find this positiveness, and consequences then occupy the first zone of inspection — completely aside from any mechanical aspect — consequences. The individual doesn't always necessarily have consequences for every action. He is not trying to alter the consequences, particularly, but he does not necessarily have consequences.

So this second characteristic is luck — what people would call luck. You don't necessarily have bad consequences for every action. When a person gets far enough down Tone Scale — when he gets far enough down Tone Scale, starts scraping bottom — every action has a bad consequence. First he fears it, and then he finally gets it. But taking an action without bad consequence would constitute the major part of what man understands as luck. Man doesn't understand luck anymore to be "a good thing happened." He understands it at this sphere of the game, as "a bad thing didn't happen." Vast difference.

Luck in Arabian times would have been, "He was in real luck. He walked out in the street and found a bag of gold dinars." And in modern times, "He walked out in the street and didn't drop through a manhole cover — what luck!"

Now, this quality of luck or quality of consequence — I don't care which you call it — would, at the Clear level, simply omit, necessarily, a whole bunch of bad consequences pursuant to an action. But at OT, he would have to postulate a series of good consequences, and they would probably occur. So luck drops out as a factor at OT. You couldn't any longer call it "luck" because luck is conditional. But luck is still conditional at Clear, and it is certainly not conditional at Homo sap.

It is a very interesting commodity. Whenever the fellow has to win a decent stake while playing vingt-et-un — blackjack — he loses his shirt. It's enough for him to postulate a good action to get a bad one. He goes on a flip. You see a lot of fellows in gambling, the more they need the money, the more they lose. You get luck reversals: The moment that he needed a good break he got a bad one, until after a while he thinks all he needs is bad breaks. If he just had enough bad breaks, he'd have it made. He could exteriorize and find another body, and he begins to work for bad breaks. And this is 2.0 down. He is uniformly working for bad breaks. He does not want any good breaks.

Well, now we've really left the zone of luck, from 2.0 down, and we're getting into something that looks very like postulation, except it isn't willing or knowing — things "just happen." Now, look at Homo sap when he says, "Well, you know how it is, things just happen!"

They do? Of course, he looks at the complicated network of life and being unable to trace responsibility for any action he has taken, he looks at every scene he sees minus one causation point — himself. He subtracts self from causation in any concatenation of incident. In other words, he can look at a football game that was just played, and he was a player. And he'll look over the game and he will assign cause to everything in the game — every player, the referees or anything else that was there — he'll assign cause to everything in the place except self.

And life starts looking pretty haphazard, let me assure you. Because the scenes you are looking at, or the scenes you do look at, have a large ingredient of self-cause in them for this — I mean, caused by yourself in them — because you are part of the scene you are looking at. This is very hard to phrase. It's just as though you always looked with blue beams and everybody else looked with red beams. The mere fact that you were looking at a bunch of red beams would probably inject a blue beam into their midst. Don't you see? And then if you say, "There's no blue beam there," and "I wonder where the blue beam came from," you'll get cause as it is experienced by most Homo saps. He looks at his zone of operations and he can see no self-cause in it anywhere: Self is not there. It's total irresponsibility.

For instance, I was talking to a fellow the other day. He was looking at the US government, and he says, "You know this democracy shouldn't have been set up this way in the first place. Those dirty dogs that set it up that way . . ." and so forth. And he was going on and on. And I noticed that he got angrier and angrier the longer he talked. So I knew he had had a hand in setting up that democracy. He was going downscale as he talked about it. Perfectly all right, you see, for him to talk about it angrily — nobody is arguing with his right to do that. But this other one is a funny trick, and you should be able to recognize it at once: He was talking about it and be got more and more and more angry. Well, then you had to assume that there was a cause there for which he was not taking responsibility. And the longer he talked about it, the longer period he was not taking responsibility for it, the longer he became an unwilling and unknowing effect. You follow this carefully?

Well, that is the descent on the Tone Scale — less and less responsibility for an area, so no area is eventually Clear — see, less and less responsibility for an area or a zone of action. Why can't a person remember a past life? Now, here we'll get into another sphere.

Just let me summate that by saying, well, a Clear usually does not go into a dwindling spiral again. Actually, from about three-quarters on, he doesn't hit these dwindling spirals because of his causation orientation: He doesn't keep looking at scenes and saying, " I'm no part of it, and have no part in it." Don't you see?

Yeah, a person looks over — well, he works in an office — and if he looks at that office every day as having no part in the office, and all the things that happen in that office being outside his zone of responsibility, then these things every day go more and more on automatic, don't they? So he's in a dwindling spiral. And that is the dwindling spiral. It's taking less and less responsibility for what a person is more and more responsible for. And that causes — that's probably the only cause of a dwindling spiral. There are a lot of subsidiary causes, but they all come back to that one.

An individual refuses to take responsibility for his own actions. As soon as he assigns responsibility for his own actions to other persons and things, he then has solidified them, hasn't he, on this ownership basis. Then they become more and more solid and more and more persistent, and of course he really gets more and more hung with it.

A Clear isn't having this trouble, ordinarily. He is more capable of seeing cause and he is more capable of assuming responsibility for actions for which he is responsible.

Now, the odd part of it is he does not have to assume responsibility for his own actions only. He can also misassign responsibility for other people's actions. Very, very interesting. In other words, he can say, "I did it," when somebody else did it, without liability. This is an odd trick. But he cannot say, "They did it," when he did it, without liability. That has liability. You got it? It's quite amazing.

And as a consequence we get somebody more and more willing to extend himself and more and more willing to involve himself in various activities. He finds this out. Instead of swearing at rockets, he's liable to say something like this — swearing at rockets and the fact they don't work — he could actually say, and know he was lying but he would still say to himself, "I wonder why I am failing all over the place with rockets? I guess I will build them some other way." Totally specious line of logic, don't you see? But it lets him assume responsibility for the way rockets are being built, lets him redesign them and so forth. There's no liability to it. But if he was building rockets, if he was engaged in building rockets and they failed, and he said it was the workmen, it was the other designers that did this, and no longer had any responsibility for it himself, all of a sudden he'd be totally plowed-in on the subject of rockets, don't you see?

The reason for this is there's only one crime — there's only one crime — and that is denial of self. Unfortunately, denial of the other guy has had very little to do with it. Deny the other fellow all you please, but don't deny yourself. Denial of self. Don't ever fall into this one.

You black somebody's eye in a melee, and he didn't recognize you, and then you say, "I'm sorry your eye got blacked," or "Who hit you?" You know? "Who hit you?" as though you didn't know. Pretending you don't know. Well, that's denying your own action.

Now, denial of self is sufficiently high an aberration that it works up into the postulate levels before we get into energy. It works out that a thetan is the only one capable of aberrating himself. Nobody else can aberrate a thetan. This is what this all amounts to. So we get a Clear, if he's going to stay that way at all, capable of assigning responsibility for action even when it includes himself. It's almost a dirty crack at man. He can assume responsibility for action even when it includes himself.

So one of the symptoms that you run into, if you want to call it that, is the fact that an individual will properly assume responsibility. He will properly assign cause.

But he's liable to start playing a game of misassigning cause in order to get persistence. And that would be one game I would warn him against. That's how he got there. If you misassigned enough cause, why, then you'd get beautifully lost, and then not even you could as-is anything around you. And it'd all be nice, solid mass. That is the road out on such a thing. All right.

If one is willing to assign cause, he is of course willing to assign cause to self. Now, this will surprise you. An OT who can be at knowing or willing cause over life, matter, energy, space, time, is actually above cause and effect. He's above cause and effect.

A Clear is not above cause and effect, and he will still have enough randomity in worrying about causes and effects to live life.

But OT is well up above that. He, you might say, looks down upon the cause-distance-effect formula. In other words, he is senior to the formula. You would suspect that, very naturally, that this would be the case.

But don't expect, then, too much of a Clear. Because he is still subject to causes and effects. And in that he can use any part of the Tone Scale to cause an effect, then don't assign, if you please, beautiful sadness or beautiful serenity as the emotion of a Clear. Because then you yourself will have started as a group, a group aberration. He is more emotional, not less. But if he is emotional, he knows it. It isn't happening on a total automaticity. He doesn't wake up two days later to find out he's been angry. He isn't just sad and doesn't know why. He can assign or recognize causes, you see? But don't think he can't get sad; he certainly can get sad. And he can get mad. And he can get apathetic. And he can get totally numb. Only trouble is, he doesn't stick there. And that, of course, I imagine would be a great worry to anybody who meant him ill. You mean somebody . . . You can make the guy feel unhappy, but you don't necessarily make him feel unhappy forever. He gets over it in an hour. Get the idea?

In view of the fact that he can fix positions and location, he can also fix emotions. And if he can fix emotions, he can also unfix emotions. And he can experience emotions or give forth emotions and that becomes quite important.

Now, as to what a Clear can do in the field of necromancy, you'd better assign the whole cockeyed thing over to OT. And an OT is able to work in the area of an optimum solution. So whoever was worried about witches and demons going around and putting postulates in people's heads and making them do things, and going around causing bad effects on other people, must have had a bill of goods to sell somebody. You realize that a person has to be tremendously, out-of-sight high on Help in order to be an OT, you'll realize at once that you aren't getting capricious destruction from an OT.

Now, the main thing which has slowed up research is a — even, I imagine, seeking a state of bodhi — would be a fear by a great many people that the state would turn out to be something evil. And people would get a little bit nervous at the idea of having some of these people around in the society. Used to be an innocent game that went on in Middle Europe. You used to persuade somebody to — that there was a spirit in the neighborhood which had the powers of good luck and bad luck and used to persuade people to put out saucers of milk and so forth. The neighborhood cats and dogs, of course, would drink up the saucers of milk — so it was "obviously" a spirit who was being fed.

Even here in the United States you will find, in some very isolated farm communities, people putting saucers of milk out on the back porch at night for some kind of a demon or spirit or something of the sort. That's right. It was very, very common even a century ago. It's much less common now.

We haven't yet developed the number of industrial superstitions which we will have in this particular culture if we don't clear somebody. Oh, don't worry, when these superstitions roll up the line … A superstition is a substitution for nonunderstanding of the basic causes. When you no longer can trace the basic causes of something, you develop superstitions regarding it. And you can have people developing tremendous superstitions about cars. For instance, "This car will not run with a locked trunk." Have to keep his trunk unlocked and so on. Superstition — which is just misassignment of causes.

The more aberrated a people gets, by the way, the more it misassigns causes. Which, by the way, is all by itself a rule of thumb for the tracing and understanding of any culture or civilization of any given period of its history — the accuracy of its assigning causes.

Now, similarly, the accuracy of tracing a case state is the accuracy or inaccuracy of assigning causes. And the more vias they get away from actual cause, the worse off they are. And that is a direct arithmetical coordination there. But because people thought Clears, bodhis, spirits . . . Well, look at the junk that's been thrown out here in the motion pictures over the last fifty years. Whenever they have filmed anything having to do with the spirit, they have filmed a horror picture. Isn't that interesting? Most of these shock-theater pictures have some basic thetan mechanism connected with them one way or the other. For instance, last night there was somebody who was rematerializing his legs under the Svengaliness of a Hindu who was teaching him. Boy, is that for the birds!

I'll clue you: You've only got to run CCH Ob in its totality to recognize that evil and ability do not live together. And people have been persuaded to keep other people chained because if they let them loose, they would do so many evil things! We look upon this — it is the great crime of the last ten thousand years. It is the number one crime. Just like the number one aberration is you denying yourself. So we get the number one crime of the last ten thousand years being the idea, the planting of the idea, that an individual, if he was freed, would be dangerous to society; that punishment and oppression were needed to impress a social pattern upon the person.

Now, you can just trace that down. It's an interesting exercise, an interesting mental exercise just to trace down that, that I'm just saying — the various things developed to keep people from being free and the various parts of the theory, and people who have mentioned this, have said it and so on — that you daren't let them free because they were evil.

And you'll find preclears who will shudder at the idea of becoming an auditor, particularly when Clears get rather numerous. "Dzz — what — what would happen? Well, if they let the guy — guy — guy fr — free, the guy's liable to attack them!" See?

We have a poor old devil, we've tried to patch this guy up a half a dozen times, and under earlier techniques he would never sit still. He's over here right now; he came back to town not too long ago. He just never would sit still. And we didn't have CCH 0 the last time he was around. But he thinks now that I have been following him as a thetan and doing evil things to him for the last two years. What conceit! He doesn't realize any more than anybody else has, this fundamental: that if you could follow a person with enormous accuracy and if you could put postulates into them, you would be basically capable of helping them. And you wouldn't be worrying about doing anything else to them.

I'm sure that as this news spreads about clearing, far and wide — and it spreads fast, believe me, I've heard from some remote points — I know of about twenty-five people who are going to shake in their boots. And they won't know why; they'll not even be able to trace that. But they'll be shaking in their boots, believe me. They will be absolutely sure that we're going to be siccing somebody on them.

And I will tell you what the actual impulse was with regard to these twenty-five or so people. They really did slow up the show tremendously with Dianetics. They raised hell. But the action which was going to be taken — it's already been thought of, what action to be taken — was this: trying to get in communication with them so as to bring them in and straighten them out. That was the action taken against these people. And yet, I'm sure that I'm going to hear from some of these people on a via at a high whine of terror.

Now, you're bound to get this sort of reaction. Some auditors would basically flinch at the idea of clearing somebody unless he understood this. You have only to examine help, attitudes toward, and get it up from propitiate through the upper range of Destroy, up into actual Help — move it all the way upstairs — to understand the basic state of mind necessary to maintaining a state of Clear or OT. It is so lacking in vengeance that only vengeance could trip it over.

Now, when an individual gets down and is unable to assign cause anymore — he misassigns all causes — he, of course, then, starts to assign vengeances. And the less he can assign actual cause, the greater ferocity he uses to assign targets of vengeance, until you get an insane state which is totally this: misassignment of cause, total misassignment of vengeance, but positive he knows what's caused his trouble — that bedpost caused all of his trouble.

So we'd understand that a fellow practically becomes a saint before he's free, which is the most fascinating thing.

Now, just by being good you can't go free. It's fantastic, see? That was the swindle the church sold. Just by being good you can't go free. But by being able to help far and wide, you can go free. But the ability has to be regained before the freedom is regained.

Someday, sooner or later, somebody will start swinging an ax in the direction of Scientology, I'm sure, on a political front. I look over and find out that some of Buddha's early work and penetration into China resulted in the formation of an organization in 443 a.d. called the White Lotus, formed by a monk and eighteen fellows. It remained the revolutionary force even up to the time of the Boxer Rebellion. It was one of the primary revolutionary forces, and is probably that revolutionary force which is in existence right now and brought the downfall of the Kuomintang and the upsurge of the Communist Party over in …

You know that Tao in China — Taoism, you know, is a political philosophy? It has nothing to do with Lao-tse. He wouldn't recognize it. Tremendous political philosophy around this thing called Taoism. And sooner or later somebody's going to misread all of that across the boards.

Now, the mere fact that somebody would make a political philosophy which sought to achieve its ends by raw, red, violent revolution out of a piece of work capable of clearing people, tells you that philosophy didn't make the grade. In other words, that philosophy, if it really made Clears and OTs or made an improved state, would necessarily have been a direct approach, not a revolutionary protest. See that?

So you can say that where you get a revolutionary reaction on the part of some Scientologists against something or other, no matter where this is up the track, you will discover that somebody has forgotten TR 0 to 10. They're not auditing anymore. Get the idea? Somebody's going around spinning like a whirling dervish saying, "I'm Clear." And he's not.

Oh, there are, of course, things to protest against. But because you can assign cause you can understand them. And if you can understand anything, you can tear it to pieces. And you don't have to be bloody about it; requires no blood at all.

For this reason an actual revolution could only be an evolution. It would make things better because the individuals in it would primarily have to be so capable of being able to help themselves and others that they wouldn't do anything else. They would find this to be a much better solution, and the optimum solution would be applied.

Now, there's one mistake that is being consistently made, and I'll take responsibility for it because responsibility is resident right there. In 1950 I wrote some things about "group spirit." And it was as though this were the case: that a number of people were together, and after a while you got a group spirit, as though it was a separate thetan. Do you remember this work?

Audience: Mm-hm. Yes.

Well, it might or might not be true — I'm certainly not going to deny the work — but I will tell you an illusion which occurs: that as you make a great many people able as individuals, you apparently have a much better group.

Then you get into worry about leaders, you get into worry about strong men and weak men, when the truth of the matter is, the only worry you should engage upon at all with regard to this is whether or not you have strong individuals. Able individuals — much better statement than strong individuals. In other words, if you make enough individuals able you will get, oddly enough, a very competent group.

Therefore, political philosophy in Scientology does not depend upon the formulation of a number of principles, customs or I-am-supposed-to. I may do this sometime, just working out what would be an optimum solution more or less in agreement with the time and area. I might do this. But it would be a mental exercise rather than a series of necessities.

If you were to take a number of individuals and clear them, you would not have a cleared group, you would have a number of cleared individuals. Do you understand that? But these individuals would be adequate to communication and adequate to help one another to a point of where the apparency would be an overwhelmingly strong group. Do you understand that?

Audience: Mm-hm.

Hm? And as each individual himself was able to stand on his own feet, then there wouldn't have to be just one person in that group doing all the standing on the feet for him — for the whole group. It's quite customary for one person to do all the standing up and other people not to, in this society at this time. Do you understand that? But as you had a number of people who were capable of standing up by themselves, you would get them so capable of standing together that they would be quite formidable as a group.

Organization, then, is never the final answer. Patterns of organization can only smooth communication channels. An organization can do nothing. The state of each individual in the organization or an average of the states of individuals in an organization, then, give you something to shoot at.

Now, they can also have a very smart modus operandi. See, they could also have that. But that's like arming a giant with a sharp sword, see? I mean, a giant could be quite effective without any sword. Now you give him a sword, too. And that is what organization adds to the picture. It's just — it's a good tool that able people can use.

You actually have no real worry about political philosophy the moment you really embrace this idea that a group is as strong as the individuals with which it is composed. If you have enough strong individuals you, of course, do not need appointed leaders. Your responsibility factor is very high. They will appoint their own leaders and own agreements. And if you had a group that was totally cleared, you would not, probably, have a leader.

You would, perhaps, if you had an army of them — let's say somebody started to clear the US Army — the first thing which would go by the boards would be rank. There would probably be the rank of officer. See, that would be a single rank — officer. And then there would be some people who were not yet officers, they were still being trained. Get the idea? There probably wouldn't be any troops. You'd probably have officers sitting around saying, "Troops? Troops — they want to give us troops. What do we want troops for?" And somebody would try to figure out some use for troops. And finally, in an effort to absorb some of the surplus food of the government or something of the sort, they would be persuaded to take troops because it'd help the farmer.

You do, in a — if you're running a ship, you need somebody to steer and you need somebody to run engines. And there shouldn't be so few that everybody has to stand double watches. But there gets to be a point when there are so damn many you can't find out what watch to stand. All these things have a reasonable solution.

Well, I've tried to give you some insight into this matter, and it's probably not been terribly beneficial. I've already given you the exact tests which go to make up Clear. But I've given you what little I have been able to ferret out so far concerning the Clear and his future impacts on groups and the society.

Thank you.