Thank you. Thank you.

Most of you think you know Shakespeare, don't you? "Alas, poor Yorick. I knew him, Horatio. A man of infinite jest." That's the correct version.

I know, Bill was sitting there one night in the restaurant, and he dreamed it up. I told him I'd get his skull someday.

Actually, speaking of the human mind — we've been gypped. There's no thetan in here.

Well, fortunately, I forgot my notes so I won't have to bore you with any technical material. Look, the guy's had a trepan and he's had psychiatric treatment, you know. Got holes through everything. Skull goes on very nicely.

But I think — don't you? Well, I guess it's pretty all right. He's a ventriloquist skull.

We used to have drills. We used to take a couple of skulls and put them at opposite ends of a table and have a thetan we were drilling be in one and then be in the other and then be in the first one and be in the second one and be in the first one, be in the second one. It was very interesting.

And those of you who don't think that you're a detachable type had better watch out. There are tremendous uses for enormous quantities of the data which we have dug up along the line. The best rendition of all of this anatomy of a thetan and all that sort of thing was in the Philadelphia lectures. Sixty-four hours of lecture at the end of 1952. That long ago.

But it makes you pretty dizzy to realize you're a detachable type. But it also makes you realize that you must have an awfully bad memory to have forgotten that you are.

The reason you really shouldn't worry about H-bombs and the reason only liberals, English type, worry too much about H-bombs is they can't get out of their ruddy 'eads. So they know they'll sit there and fry. And they don't want to experience it. And this is peculiar of them because I am sure that if they are that scared of an H-bomb, they've thrown them someplace on the track. That's a foregone conclusion.

But I want to call to your attention one of the reasons I am very interested in developing the southern hemisphere. If one of these days the bomb goes boom and you find you're a detachable type but don't like to run around in charred meat, there'll be a part of the world you can pick up a body in. I'll make a slight charge, but the total fee is for heaven's sakes when you get old enough to talk, come and report in to the Central Organization, so we can scratch you off the list of missing.

If you have a place to go, you don't have to worry too much about H-bomb, and the smart thing is to have a place to go. Actually, what happens to a nation or a culture — what happens to a culture is not really that the culture is bereft of bodies. It's just that the whole technology of the civilization disappears and there is no reservoir of that technology and so everything goes back into the Dark Ages. If an area can preserve its technology or if a planet can preserve its technology, it can come back fairly rapidly.

I've been making that my business for a number of years as my best answers to the playful antics of my classmates of 1934.

They're very playful fellows. They didn't even have a sense of humor in 1934. But they built themselves up more than they can experience and then in some weird way don't think they'll ever have to experience it and take no responsibility for their creation, which is what's wrong with you. You haven't taken any responsibility for your creations for so long you have a reactive bank. Did you ever look at it that way? That's where a reactive bank comes from. Failure to take responsibility for your creations. When you no longer take responsibility for your creations you get a reactive bank. Your creations can victimize you.

When the first fellow that dreamed up atomic fission on this planet this time failed to then continue to dictate its use, the whole country got in trouble because the fellow who created it didn't continue to take responsibility for it.

This has been a difficulty in organizations in Dianetics and Scientology. I knew better than to create my share of Dianetics and Scientology and then take no further responsibility for it.

And every once in a while you'll find somebody sitting around the world who said, "Well, after all, everybody knows a genius is crazy. He must be a genius to have to dream it up. So therefore he's crazy. So therefore why should he continue to rim this thing? You know? Why should he start telling us what to do with it?" I know better than to stop telling you what to do with it.

Think it over. I don't want to get hung with it. Oh, I have a pretty good record along this line. And we're about to put it to a very severe test on a very international broad scale. Because we're going to grow up, and I'm going to talk about that a bit in the next hour.

Right now I'm still interested in your case. I'm interested in you as a person who has up and created an awful lot of things you didn't take responsibility for, so there they are as an irresponsibility kicking your head — teeth in.

Now what did you do that for? Shame on you. Let's see, what other methods can I use to make you guilty?

Now, everybody knows you're a victim of circumstances. But you will find out that failure to take responsibility brings about the thing we call aberration. When one did take — one did do something and then said he didn't do it, he of course failed to as-is one of its conditions which is that he did it.

If you want to shoot people, be sure you are willing to experience your creation of a shot body. And be sure that you are able to take responsibility for having shot the body. And if you follow those conditions, you can shoot all the people you want to; providing you're willing to be shot and so on.

The way the world works is on a basis of discreditable creations won't as-is, and you get a persistence of all discreditable creations.

People make certain things discreditable. You know, like newspaper reporters making newspapers discreditable.

Now, you didn't take me very seriously on that and it's a good thing you didn't. But basically all a newspaper is trying to do to you is worry you. That is the total dramatization of the press: Worry.

We've taped something else here in the not too distant past, which is anxiety and fear. These have been the stock in trade of the hypnotist, the Messiah, the hocus pocus, the prestidigitosis, the medical doctor; they've all been talking for a long time about anxiety and fear. Hmm.

"And if you can get anxious enough, we can collect our fee." No, I don't say that that's their motto. It isn't written on their doors. I exaggerated if I've given that. It's hidden.

Did you ever have a medico come in and back up the hearse on you? If you don't lie quiet and do nothing, why, you're going to get much worse. What's he doing? All he's trying to do is worry you.

Now, we have nothing against the medical doctor. We think plumbers are necessary.

As long as humanoids have bones, they're going to get broken. And as long as girls continue to be as pretty as they are, they are going to have babies.

And these are anatomical necessities — medical doctors — when it comes to fixing up the busted limb and delivering the child and all that sort of thing, they have a very definite reason for existence. But when they go over and try to treat psychosomatics with antibiotics, they run into the fact that an antibiotic collapses the bank. And if it's a psychosomatic illness, it'll make it worse. And an antibiotic gets a bad reputation. You give them an antibiotic and they get worse. But it's supposed to cure.

Well, actually, an antibiotic will knock off bacteria that is running through the system, but if that bacteria is being held in place by a psychosomatic difficulty or a traumatic experience of the past, that antibiotic is liable to backfire, and right now they have to have new antibiotics all the time because all the old antibiotics are backfiring.

That's because they've used them on too many psychosomatic illnesses.

But a medical doctor — which is why I brought out this skull — has his reason for existence. It happens to do with bone plumbing, the delivery of babies, other mechanical things that he well understands.

Patching up bodies is a mechanical activity. He can — understands these things. When he goes overboard and beyond that, he exceeds his field and has no business in our field of any kind whatsoever.

We have no quarrel with him, but why should he enter our field or pretend to anybody that he knows anything about our field — because he doesn't.

You ask a medico or a psychiatrist what the parts of the anatomy of the human mind are, he's going to say a skull, brain tissue, nerves, and psychosis. And the rest of it from there on out is a total figure-figure and nothing but a figure-figure.

He doesn't know the parts of the human mind.

Now, thee and me cannot call off all of the bones of the body just brrrrrrrrrr in Latin, which is a very necessary knowledge, I assure you, but then, he can't call off the parts of the mind. So we're going to have a bargain with him as we carry forward here. We'll leave Latin terminology of bones and body parts alone if he will leave the anatomy of the human mind alone. Because we admit we don't know anything about the body in terms of Latin terminology and he should admit that he knows nothing about the human mind in a similar wise. Right?

Audience: Yes.

I'm tired of these men who pretend they are all wise. There's a tremendous number of things I don't know, and I am perfectly happily willing to admit it. It's no shame on my part at all. I could give you a long list. It begins first with women.

But it's part of wisdom to know what you don't know. And a man is only wise who also knows what he doesn't know. But he's stupid to say that he can't know about something or that something is unknowable.

Our old friend, Spencer, in the field of philosophy with his great unknowable, actually installed everything pretty well down. He said there were certain things that were unknowable.

Kant, with his transcendental etherealism, couldn't. Immanuel Kant: the last of the great philosophers who couldn't. And he said there were many things, so high and beyond, that nobody would ever know anything about them. Well, then how the hell did he know they were there?

I'm afraid man won't ever know anything about things he can't experience in some way or perceive because they don't exist for him. But if they don't exist for him, he can never be the effect of them. So why should he know anything about them if they exist? Now, there's probably a seventh dimension and eighteen dozen universes that you haven't skidded through to yet. But if you can't experience them any way and can't get through to them in any way, looks to me like knowledge of them is a bunch of guesswork, right?

Now, just as we are interested in our own last and our own field, so we are and continue to be interested in this one single factor: That we do know what we can do now. And knowing it, we expect it to be respected and don't expect it to be argued with.

As a matter of fact, we have our own defense mechanisms of keeping it from being argued with. You can always say, "The somatic strip will now go back to birth when I snap my fingers," and snap your fingers. That stops almost any argument. The guy starts coughing and looks up in the doctor's face back on the track somewhere. Oh, you don't think you can put somebody back in birth, huh? About 30 percent of the first class that took the Anatomy of the Human Mind Course, when they were finding engrams on each other, were staring at the doctor as he leaned over and said, "Well, it — he can't come out very easily now. He'll have to stay there for a few minutes. Now get back in there now. All right. Now you can come a little further. Now stop.

Now start pushing, will you? Now push down. Down. Now stay down. St push down now. That, push down. Push down hard. No, no. Don't do that. No, no, no, no."

I'd say that a medical doctor was entering a field he knew nothing about, which is traumatic experience, and he was just salting an incident down with holds, returns, down bouncers, everything else, and making it very rough to run, right?

Audience: Right.

So if he insists on setting up problems for him — for us, we can always set up problems for him.

But beyond this fact, we have no quarrel with anybody anyplace. The only quarrel that we have are people who for their own reasons try to tell us we don't know what we're doing or that we are frauds or bums or stupes or they have total ownership of the field of the mind.

The Germans, by the way, have an interesting theory on this that I ran into in an old textbook one day. They say, "Authority in a field belongs to the person who knows the field and can demonstrate his ability in that field. And that is the only test of the authority in any field." Right?

Audience: Yes.

Well, we can demonstrate that. Therefore, we don't believe that we should go on feeling hangdog about doing what we know or doing what we're doing. We should have a very forward look at the whole thing. We should be very forward and very abrupt on the subject of what we know. Because we can do things with the human mind and with human beings that assist them and help them for the first time on this planet. And that is accomplishment enough not to have to apologize thereafter. Right?

Audience: Right.

Now I have a feeling, I have a definite feeling — children can close their ears at this point — I have a definite feeling all hell's going to break loose here shortly. I do.

We are about to take out of the mouths of vested interest in the field of the human mind — ha! they didn't have a field; they had a back pasture — we're about to take out of their mouths the bread on which they sharpen their teeth because they support themselves totally and only in one direction. They support themselves with diagnosis, not with cure. Ever think of that?

So the doctor comes in and he tells this fellow he has lumbosis. He dies from it, but he still sends his bill. Families are always receiving these bills. So it must be that the family is paying for the diagnosis because there was no cure.

In the field of psychiatry and psychology, testing is practically the sole support, particularly in psychology. Telling somebody what's wrong with him is what you pay for.

Psychoanalysis gets somebody to talk for five years so they can suddenly tell him what's wrong with them. So what's that? That's charge for diagnosis, isn't it. It's not a charge for a cure, is it?

Well, we're just going to reverse that. For the first time we can reverse that. We can charge for — and I don't use this word advisedly or legally — we could charge for the cure. And then if it didn't cure him, we can say, well, here's your 50 bucks. Get lost. And still be way ahead of the game. But we'd cure him. So we can charge for the cure because we can do it. Because we know our business.

Why should we charge for the diagnosis? Oh, we could make quite accurate diagnoses. Why should we charge for it. But look, if we do perfectly accurate diagnoses, perfectly accurate, more accurate than anybody else has ever done on the subject of the mind and more rapidly and do it free and do it with no charge at all, what's going to happen to fields that only charge for diagnosis?

Somebody should have told them I was a dangerous man years ago.

Now, a lot of you here are not interested in Dianetics and Scientology professionally, and so you'll think you've walked into a professional lecture amongst a bunch of practitioners who are plotting.

No, if you are a member of the human race, you have your share of this because I think it's about time that expensive diagnosis and damaging "cure" (unquote) were dispensed with. And we can, for the first time, reverse it, and that is why we are taking this planet right this minute, and that is the total formula of how we are going forward.

We can charge only for the cure; and we don't have to charge for the diagnosis. Do you realize that a psychologist is supporting himself today mainly because of his ability to (quote) "test" (unquote). Big industries, governments, government departments and other organizations today are working in the field of psychology with trained psychologists solely to get people tested.

What do you think of an organization that suddenly sweeps in and says we'll do it for nothing. Send the guy down. It won't cost you a cent. We do it much better. We do it much faster and you can depend on the results completely. They shouldn't have got mad at us.

Now, we are perfectly happy to employ psychologists, and we don't mean to sweep them out of their livelihood. Only out of that field of pretense. Soon as they get a little bit hungry, why, they'll come around to asking for a job.

And they'll say, "Well, I was always on your side, but the association wouldn't let me come out and say so." We'll dust him off, too.

We'll always give him a job as janitor or something. You've always got work like that.

But we have solved the field of testing. Testing, testing. We fooled around with tests. We know what tests are stable. We've probably done more tests in recent years than the whole field of psychology. We know what these things are all about and we can monitor them electronically, which they never have. Not correct them electronically — monitor them. We know whether a test is correct or not by putting somebody on an E-Meter and monitoring the test with the E-Meter. By backing up all testing with the E-Meters, we've got it taped.

Furthermore, by backing up all tests with an E-Meter, we've got the future taped. We can read people's future. Do you know that that is the genus of psychometric testing? Early psychometric testing was fortunetelling. Did you know that the psychologist had that as his lowly origin? Did you know that? That's where he came from.

Cross the gypsy's palm with silver, and you will be a psychologist. That's his genus. Fortunetelling. But then he found out he couldn't tell fortunes with his tests, so he got "scientific" (quote, unquote).

Well, we found out weirdly and wildly enough that we can tell fortunes with tests. You only have to ask a fellow three questions on an E-Meter and get his reaction and definition on an E-Meter. You have to ask him about family, health and money. Boy, can you read his future!

So we've wound the thing on the whole circle, and that is one of the major breakthroughs, is the case with which we can do this type of testing. We've got testing solved as a technical fact. And I've had a lot of help in that.

This is good news for you because it means you can tell the sheep from the goats and the politicians from the citizens. This is good news. I'll give it a decade. I'll give it a decade before it is general practice to deny a person public office if he can't pass the test.

What's that do to politics? What's that do to crime? What's that do to civilization? You're watching the turn of the wheel as we turn into this decade of the sixties because we've solved some things. But we're not in an ivory tower. We mean to do something about it.

I don't think that a man who has tremendous overts on the subject of Russia, for instance, would be a safe man to have around the atomic defense sector. He'd just pull the H-bombs in on top of him, man. Do you realize that? He'd get what he did, as I was showing you with the red and yellow ball.* So there's a change coming. It's not an idle threat. We're going to roll it up.

[Editor's note: The two balls used by Ron to demonstrate Newton's law of interaction in the lecture, "The Whole Answer to the Problems of the Human Mind," the third lecture of this series.]

You've been expecting me to say this for years and years and years or listening to me threaten it. You knew that this was inherent in the material that we were cooking up. And yet I never came forward and said so flat-footedly.

You expected me to say this was it as far as processing is concerned. No, I'm not saying this as far as processing is concerned. I'm saying this is it as far as this civilization is concerned; because if we don't make it, nobody will.

Scientology is the only game where everybody wins. That is the sole license we actually have to go forward on. It's the only game where everybody wins.

Therefore, we aren't beating the drum on any political platform except that of the humanitarian. We're not politicians. We're humanitarians. Somebody says we're beating the drum for one kind of politics or another, no, we just hope that some type of politics doesn't move in on the human race with such violence that it enslaves everybody before we can get him in the pre-clear's chair. That's our only beef with communism.

Of course, there are a lot of us who are pretty good with machine guns, and I suppose we'd go ahead and man the barricades if we had to, but I would much rather man the auditing chairs. I will say that just manning auditing chairs is considerable sacrifice because on the whole track it used to be a lot of fun, this revolutionary activity, the ins and the outs and you shot everybody down and everybody lost and…

It was a game. It's stylish and fashionable now to say that war is evil and no good. Well, I don't know. Maybe war is evil and no good. It's stylish and fashionable for everybody in war to be afraid. You read it in all the novels, so it must be true in spite of the fact that few of those writers were there.

The truth of the matter is that people who have fought wars had the mass of the war. Not a description of them on a printed page or Brady's photographs of them. Dead bodies are still havingness. I know. I've looked very proudly at the piles of dead bodies and say, "Well, they won't go — be going much of any place anymore."

No, it's — as far as experience is concerned, there's nothing much wrong with war. So you get holes in you. So you put holes in people. So you bust up tanks. That's what they were built for.

The manufacturers are half scared that you won't crash your airplane. The last thing they'd do would be to build an uncrashable war airplane. The moral values of war are quite something else. If you want to fight wars, I don't see anything wrong with fighting wars, providing everybody present wants to fight a war. Power of choice. They want to experience a war, let them go ahead and experience a war.

But how about the guys that are driven into the war with whips? How about the guys that are drafted in? How about the guys that are driven in that didn't want to be there? How about the guys that don't care about the political issues at all? How about birds that are terribly allergic to gun grease? They have problems. They shouldn't have to be there. They don't want to experience it, why should they experience it? Got the idea?

The only thing wrong with war is that it enslaves many individuals who don't want to be there. And basically what's wrong with war politically is today it is usually waged to enslave somebody.

As a matter of fact, it usually is waged to enslave somebody in modern times. But it's usually waged to destroy the self-determinism of a people. The diplomats ran out of logical plans and arguments that people could accept, so they had to call on the soldiers.

Though — but nobody ever looks at it this way — but all wars are diplomatic failures. Boy, we've sure had a lot of stupid diplomats lately, haven't we?

Well, that the communist is trying to push his philosophy across the world, it's the philosophy of no speech. Not, not antifreedom of speech; it's philosophy of no speech, you know? No speech, no press, no food; very negative philosophy this communism is.

I never have any trouble with communists personally. I've known an awful lot of communists personally, by the way. And we have a lot of fun arguing. They're always trying to argue me into having a government because I think they're too far to the Right. I don't like these Rightist conservative movements like communism.

Yeah, it always stops a communist. He's trying to tell you how you should destroy your government, you see, and you come along, and say, "I don't like your government."

"What's wrong?" And he'll give you all of the things about, "You capitalists shouldn't do that."

"Oh, you wait a minute now. Don't say — use dirty words to me. I'm not ever going to buy communism because you boys are too far to the Right. You're too conservative. You believe in government. You believe in big governments and so forth. I don't like that."

And, boy, do they have to — they have to grab the other textbook. They really dive for that other textbook. That's the textbook with which you handle anarchists. Of course, this fools them, too, because I'm not an anarchist. And they run out of textbooks with me in an awful hurry.

Because I'm not serious about it except for one thing: is I don't believe any political philosophy has the right to impress itself upon a people and deny the whole people their own determinism and freedom. That's that. That's the only type of politics that I'm against. And I think it's fairly decent to be against it.

Now, I'm against a type of politics that's trying to set everybody free who doesn't want to be free, too. Did you ever see that happen? They say, "Well, all you people are free." What's the difference between that and say, "You guys are fired."

When you look over the planet today and you find a lot of points where you could start and a lot of things you could do, but it's my idea if we just went ahead and did our job and applied what we knew, a lot of things would happen as a result of it.

What would happen if every person in this audience was able to control and make harmonious the entirety of his own environment? What would happen to this country if each and every one of you could harmoniously, decently control, handle and square around the totality of your own environment. Well, think of it.

Is there any part of your environment that you are not at this moment not handling? Is there some part of your environment that you feel a little diffident about?

And what if you didn't feel diffident about it anymore? Hmm?

Are you the kind of person when they tell you that you're a technician 3rd class that you go on and be a technician 3rd class, you knucklehead?

Well, if you are, now is the time to change.

No, we don't believe that we should visit war upon a nation or upon the world. We're not interested in declaring war on humanity. That's the trouble with humanity.

In the past people have always been declaring war on humanity in order to save humanity, and as I said in Book One, I don't think it'd stand being saved just one more time.

But I think enlightenment could do a great deal for humanity. Not enlightening them with some new, strange philosophy but enlightening them with their own identity and their own existence and letting them find out for themselves which way they are going and then making up their minds without just enslaving them and telling them which way they're going.

That is the way to set men free.

Oddly enough, men don't want to be free. What is this thing called freedom?

The total freedom right now — well, what would it be? Total freedom. Total freedom would be freedom of your body, freedom from the universe, freedom from all of your friends, freedom from all of your possessions — out. In other words, the best way to set men free is to take a.45 and fire it. The guy's free. Boy, is he free. He has no further responsibilities because he has no body to take care of the responsibilities with. He's free. Death and freedom are synonymous in this regard.

No, you haven't got a body because you are trapped in a body. You must have a body because you somehow or another want to be here. Maybe some amongst us consider that you're a knucklehead for wanting to be here on this planet. Maybe we figure you weren't very smart for picking out the particular sphere of beingness that you decided to be this time.

But nevertheless we have to decide that you must have had some part in being here. I don't think anybody had a gun on you, a thetan, when you picked up that body. I don't. I think you picked it up because you wanted to be here.

Well, if that's the case, then, what's wrong with being here? You still must find something a little bit wrong with being here, otherwise you wouldn't kind of protest about being here while on your own determinism being here.

Well, now supposing that all the benefits of being here which you have already decided upon, because by being here, by having a body, you have havingness, you have streets and airplanes and Cadillac's and ice cream sodas and fights with your wife. All kinds of enjoyable things.

No, it's havingness. You have friends, you have companions, you have somebody to talk to, you have something to do, something to fool with. You're not sitting off in some vacuum someplace waiting for a million years to go by. There are benefits to being here. There are benefits of interest and doing-ness. But yet you must feel there's something wrong with being here. There must be slightly something wrong with being here.

Well, now how would you feel really if you were here and didn't feel anything wrong with being here and felt that you had every right to be here, and felt that you had every right to adjust your environment so it was happy to be here too? What kind of a society would this make? Boy, that'd sure look like a different society, wouldn't it? Wouldn't it?

Audience: Yes.

That's what we're doing. That's all we're doing. I had a pc — I won't mention her name — I had a pc the other day tell me, "In my first 50 hours of processing I was resisting the auditor like mad because I was absolutely certain that the auditor was trying to make me be good. And after about 50 hours, I found out the auditor didn't care whether I was good or not. And as soon as I decided it didn't matter whether I was good or not, I found I was able to be good. She said, "You sure got around me."

And nobody's even trying to make people good. How can you make anybody good when he's good already anyhow?

No, you look this whole, this whole silly equation over, and you'll find out that there must be a certain unwillingness to be here for a person to be upset at all. And for a person to be trying to knock himself off when he's already trying to stay there and be here is contradictory. Illness is simply a covert method of committing suicide. That's what — all that illness is.

You see a man sick. That's a 1.1 suicide. That's all.

You say, "When did you decide to commit suicide?" It may take him an hour or two to remember, but he can actually find the exact moment when he decided to commit suicide in this exact fashion. Interesting, isn't it? So much for psychosomatic illness.

Now, when you look over the goals of Dianetics and Scientology, they are actually not very vicious goals or very far reaching or very complicated or very incomprehensible.

If you just added them up to "We can fix you up so you're happy to be here and have what you've got." Supposing we just said that, see? That would be very comprehensible, wouldn't it? But it'd seem awfully impossible to the bulk of the people you said it to.

They'd say, "What? Be happy to be here? Oh, I don't know. I have headaches all the time. I mean I'm not happy to be here."

And of course, it's cruel of you to say to him, "Well, why have you still got a head then?"

But you'd find that people at large would look this over and they'd walk around it very carefully and very suspiciously, and they would look at it from all sides. "What do you mean be happy to be here? I don't know. I don't know. Here? Oh, no. Nobody could be happy to be here."

Well, think of just one thing that you would be happy about if you were here.

There's been an awful lot of talk about people dreaming up systems of thought by which you had magnetic personalities and scintillance. While there's been a lot of thought about becoming powerful and becoming this, you'll find the end product of most of these is they want to become sufficiently powerful so that they can overwhelm everybody. These are very low order types of advances.

I'd like to be so powerful I didn't ever have to overwhelm anybody. Be a new kind of power.

Matter of fact, I've handled about three major — minor riots in the last two or three months on a Tone 40 basis. It was very disappointing because I don't mind a fight. You might like — not like fights, but I don't mind a fight, see? It's perfectly all right providing there isn't a bunch of unwillingness about fighting, I'd just as soon fight. And golly, there was — the last one was four gangsters from Alexandria Township. I had to Tone 40 that one. They came down into the servants' quarters and they were going to stab the servant girl and one of them had a gun, and one of them had a knife.

It was pretty wild. Almost as bad as Washington. And it was the makings of a wonderful fight. They're perfectly legitimate targets, you see. They wouldn't be the kind of persons they were if they didn't like to fight all the time. I was perfectly willing to fight with them. But the children were asleep.

So I had to Tone 40 them out of the yard and down the street, and that was the end of that fight.

Yeah, cut my havingness down. Haven't had a chance to practice any judo since 1945. Now, you think I'm just being wild and talking through my hat or something like that, but I did have that exact feeling. It'd be a big withhold from you if I were to say otherwise.

Here's a wonderful opportunity to have a wonderful fight. Here I live this calm opportunity type of existence of cheering everybody up and being wise and giving everybody lots of advice and so forth, and actually I'm not entirely like that at all.

I almost regretted my ability to Tone 40 people at 40 paces. It was getting in my road, you know. So I walked four gangsters down the street.

First time we had any trouble down there, Mary Sue was a little bit worried. Then she got to thinking it over. What was she worried about? She hasn't worried since. Very disappointing. In a tough moment your wife is supposed to be standing there, you know, saying, "Now, dear, be careful, you know." That's part of — supposed to be part of the scenery.

Mary Sue goes on reading the magazine. "Well, Ron will take care of it." I'm getting a scarcity on crime. People don't even steal my things anymore.

So there are problems as you come up into the control of your environment.

But of course, those problems I'm just enunciating are based on the fact that I probably still believe I ought to have excitement in order to get along and be interested in life, see. Maybe I'll get over that, too.

No, the freedom as it is normally expressed is synonymous with being killed or fired, basically. People don't want to be free. People want to be able to participate. They don't want to be a flock of spectators.

But it'd be a very interesting thing if people got up to a point where they could be free to do, free to act, and free to be, free to have, these things would be terrific. Just think of all of the things you'd own if you didn't have to have the title to everything that you own in your pocket.

I had a wonderful experience. I just owned the entirety of Idlewild the other day. Nobody ever gave me any title to it, but I sure owned it. I hadn't seen it totally finished. You seen Idlewild Airport recently? Boy, shades of Marcab. That's quite an airport. Really done a beautiful piece of architecture up there. Very nice. Next time you go through, why, take a tour of the place. It's several of many buildings. Shades of spaceports. Very nice.

I was looking it over, and I said, "I sure appreciate this country. I wish I could spend more time in it," and suddenly realized that between the last time I'd seen that particular area and this time that I'd seen the particular area, I had come up on my ability to own. It had just risen. I can tell because it was the same point I'd been at twice. It wasn't finished before, but I should have been able to have owned it then. I thoroughly owned it the last time. I really appreciated it. People wonder why I spend so much time out of America.

I don't have to worry too much about America: I own most of it. But it's been my feeling that if America was left standing totally alone in the world and without any allies, as she would be if these diplomats were left — I mean, pardon me! I didn't mean to use a word like that. These — what are these guys down at the State Department. They're not diplomats.

Male voice: Jokers.

Yeah, that's a good word for it. These characters, if world peace stayed totally in their paws, I think they'd probably have a bad time. We'd all have a bad time.

I think that American civilization is going abroad at a vast rate. I'm trying to do my share. And also I believe that if dissident elements occurred in America to start throwing us appetite over tin cup, that these elements would most be embarrassed if they were in an enfilade fire. If there were four or five foreign countries that knew just as much about Scientology as they did.

Actually, the mechanism of protection which we use in Scientology is to have all of its information so broadly spread that it doesn't pay to knock off any of us. Doesn't pay to knock off any one country or any one organization because an enfilade fire would at once result. Any Scientologist in America, if the Central Organizations were knocked out, could receive all the literature that was issued on the subject of Scientology from other organizations. We put them on the English mailing list. It'd be simple. I don't know if you — maybe you franchise — some of you franchise holders don't realize that you're just on an English mailing list. All of your American franchise activity is handled by English people, English Scientologists. It's mishmashed.

We have an empire. Our method of protection of the thing is simply to have it everyplace. People really get discouraged about it, too. They don't attack us just for that reason. There's no point in it. They also realize that there's no reason… I don't know, for some reason or other, I don't think anybody can measure up to the overt of quite tackling me for the last eight or nine years. I haven't had a personal attack on myself for years. Worse luck.

But I'm talking quite overtly on this one subject.

All right. We got it. What are we going to do with it? Well, we don't have to do anything very dramatic with it. We ourselves should know it well, and be able to bring calm to our environment of whatever that environment consists.

Well, if that environment consists of the entire State of Louisiana, all right, so let's straighten out all of Louisiana. You got the idea? You don't even have to work hard when you're in good shape to straighten something out. Order occurs. You don't even have to put it there, you know? It just occurs. This is maddening to people who are trying to louse it up.

But anyway, speaking at large, all right, we have certain differences in the world with various things that have gone on, but I think the time has ended when we should be apologetic for being something new. I don't think we're something new anymore. I think if we're something new, we've admitted that something else existed.

We're not something new. We are.

I think it's about time we held our heads up in Scientology. I think it's about time people stopped pestering Scientologists. "Well, well, is there really anything to this?" and that sort of thing, you know? Throw them in birth. It's all right. You can run out an overt-motivator sequence. Throw them in birth.

People come around pestering you, say, "Well, I didn't really get any benefit from the processing and it didn't do anything and I don't have any reality on this past track sort of thing and I don't agree with Hubbard because of this and that."

You say, "Why don't you shut up?"

Why don't you say, "Well, if you've got that much disagreement with your environment, you need processing."

I don't mean to be overt about it, particularly, but why permit yourself to be pestered, and certainly stop being defensive.

There's no point in being defensive anymore about knowing something new. Be proud of it, huh?

Male voice: Yes.

Now I'm going to do my best by laying it all out as well as I can so everybody knows all there is to know about it and you do your best in applying it and seeing what's true about it for you and let's kind of get some teamwork going here, and let's use this thing and let's straighten up this little old hunk of dirt called Earth, huh?

Audience: Yes.

How about it? Good.