And this is the seventeenth lecture of seventh ACC, March the twentieth, 1957, and this is a lecture on games conditions. The first thing that you must know about a games condition is that we are not talking idly, from a standpoint of the auditor. We are not talking idly about games conditions and so forth, and life is all a game. I have a lovely sign up in my office that says "All games here are for amusement only."

The reason we say "games condition" is because life is best understood by being compared to something you can be exterior to and observe. In other words, you can look at the idea of a game, but you are living life. And all we mean by a games condition is an activity of comparable magnitude. And in all of life there is no activity of comparable magnitude closer to life than a game itself. This does not mean that life is a game. It merely means that games contain all the elements there are in life.

There are some very amusing books on this subject, not at all serious. There's one called "Gamesmanship", which Jack Parkhouse gave me when we first came up with this. I was aware of this old book, but it became doubly funny in the light of this, because no one could have described more exactly than this author the subversion, and so forth, that can come into games. And when you've entered the game on an almost totally subversive level you're living life. In other words you're being so subversive about it and so covert about it that you don't even know you're playing a game. You see? You could say it that way. The truth of the matter is, though, the reason this is called games condition is because a games contains all of the elements necessary to life.

When we view the dynamics it is very easy to view a datum of comparable magnitude in terms of "only one". The terms of the rest of the team. The terms of the audience, in this case mankind. In other words, you can find some comparable datum in games for each one of the dynamics.

The Greeks entered the seventh and eighth dynamic, for instance, very, very heavily into their games. And knowing something was there, Freud, by the way, very heavily exploited and had to do with mythology. He actually shouldn't have had too much to do with mythology, that's, it's not true that a primitive person contains all of the elements necessary to understand neurosis. I'm afraid that you have to be a rather cultured person to understand or have anything to do with neurosis. But it's not true that a primitive person is a very, very; a primitive person or a primitive game is representative of all games. You see? It's, a primitive person is actually somebody who's rather degenerated.

A child, by the way, is not a clear example of what you would be like if you were clear, or something of this sort. It would be what you would be like if you were nuts. I'm very fond of children and I find that my fondness for children has increased ten fold, now that I understand exactly what they're doing. And when I handle them as I would handle somebody who is kind of out of his head, and put him on a good, high ARC control and so forth, all of a sudden he finds he just snaps right out of it. For instance, a child has a tremendous concept of importance. So does a psycho. This doesn't mean that all children are nuts but it means that they have just been through a trying experience and they are graduating upstairs through the years to enough havingness to consider that they are again capable of living a dignified, poised, and worth-while life.

When I handle a child with good, positive ARC and when I give heed to his concept of his own importance, he is thereby rendered important enough, and enough in the game in order to participate in the game. And up to that time all of his games are synthetic.

Now you get the wrong concept of games because a childs' game is not a game. It is purposeless. Very seldom do childs' games have any purpose. Let's all play ring around the rosy. Is that a game? No. Once upon a time in olden times it did have many more rules. And ring around the rosy was a very complicated game. And now all we do is join hands and dance around something, purpose? No. No purpose. A childs' whole life is purposeless except to grow up and get big, except that grown-ups set such a lousy example, who'd want to.

And this purpose, then, is only answered into "this is a game of growing, and I will just sit around idle and purposeless until I've grown enough to be part of the game". And then the army gets him, or college gets her, or something of the sort, and they find themselves pulled off into some artificial atmosphere that has really nothing to do with the game. And then somebody shoves them back into the game and they find themselves purposeless all over again, and you have modern man.

A game is composed of freedom, barriers and purposes. Games that people will play, be interested in and games that survive have all of those things. You can synthesize any part of life into a game, so long as you carry with it its' freedoms, barriers and purposes.

In other words, you could take the idea of building property. Buying and selling houses. Accumulating money. And call this, as a lump sum, a game. And then we can synthesize this and put it over into a game called "Monopoly" which many years ago was very, very famous and which kept people up all night long. And a group of people would start playing Monopoly, and they'd say, "Well we're going to break this up", they would say, gritting their teeth, "by 10:00, because we really have to get to work tomorrow morning." And by 4:30 AM they would still be playing Monopoly. Building their little houses and tearing them down, and accumulating money, and so on. Why was this game so fascinating? Well it had the motive of the principle game being played in the field of business today. And having that motive, of course, was a terrific approximation.

Now when you blunt this game too much, in other words you put too many barriers, without adding additional purposes, you destroy its' game value. Therefore, Monopoly must have contained some imbalance or it would still be in the process of being played. It had some artificiality in it that isn't in life.

Now in life then we can see the game called Monopoly. But we don't call it a game. It is something that is dead serious. In other words it must be overweighted with purpose. Something must be wrong with the purpose of life. Either there isn't enough, or there's too much. And by barrier we also mean penalty.

Penalty is, by the way, subtended to freedom also, and to purpose also. The purpose of the game is penalty. This would be Nazism. The barrier is the penalty. But you'll find penalty ordinarily associated with barrier. Do you understand? Now the penalty is to be kicked out of the game, makes freedom a penalty.

You find this concentration here in life, however, underneath barrier. When you do something wrong you go to jail. Of course if you murder a man you get kicked out. You get executed.

Now let's look over these factors and recognize that we're simply dealing with a word here g-a-m-e, which is a datum of comparable magnitude to life. So that we can stand exterior to this datum and view it dispassionately, and describe it, and thereby, by substitution, understand what we are doing here on this planet. It happens to be quite valuable to be able to do that.

At first I only did this as a stuck. I wanted people to understand what life was about. I found out I couldn't talk to them about life because they were living. They were not exterior to the problem and therefore they could not view life dispassionately, and would become immediately involved, and at no moment could you then describe life because everybody was so involved. It was like jumping into the middle of a family that is in a terrific state of rage at one another, and saying, "What are the factors involved in this argument?" Of course you would be clobbered. But we can be dispassionate and we can go over and say "a game". Life is a game. Alright, that's fine. That is, however, it must be understood by you to be simply a substitution.

We are therefore viewing life by viewing a game but when we view life we do not find anything in life missing that is in a game. Now you can assume then from that that life is a game that you are playing a shade too hard, or too seriously, or that it's too all-engrossing, or that it's something that is overburdened with too many penalties or its' purposes are out of line or its' barriers are too great, or something like that, and certainly it is a game that you cannot easily leave.

I know an organization, I never mention the name of this organization because we're supposed to be tolerant here in the founding church, but this organization is never tolerant about any other church, so I sometimes say, "Well I will mention its' name." But I never do. The Roman Catholic Church therefore, has tremendous barriers against suicide. Oh wow! They just erect up to the skies. Why if you were to take your own life and anybody caught you at it, ahh. Now this is passed over into the society at large, so that if you were to threaten your own life you would find yourself under arrest and in jail. That's something interesting to know.

I caused a man that didn't like me to commit suicide one time, half way. It was inadvertent on my part. I didn't intend it across the boards. Irresponsibility, irresponsibility. And the next I saw of him he was lying in hospital. And he had taken a bottle of veranol, and it had upset his stomach, and he had thrown up enough of it so that he was alive. Well, he was a very sad object to begin with. He handled his friends by running in on them the idea that they were all insane, and that they must immediately be institutionalized, and how could they go on because they had horrible cravings and neuroses, and he was sold right down the river on Freudian psychoanalysis. Only he used it as a weapon. And in view of the fact that he was in the collection business and used this as a weapon against any debtor that he ran into, he was non persona grata with most of the world. So that it didn't take very much to give him a shove in the direction of that hospital. When he landed there, the attitude of the hospital toward him fascinated me. I became very fascinated. He way lying, strapped down, in a basket, which is the shape of a body. You know? A basket that almost totally enclosed him. And his straps were across the thing, solidly. He couldn't even lift an arm. And the straps were padlocked. Wow. And it was the criminal ward of a big city hospital, which used that hospital for police cases. What had he done? He'd taken a half a bottle of veranol, successfully, and unsuccessfully had taken the other half. Because he wanted to leave the game. Well besides the pain, the upset, the difficulty in getting veranol in the first place, all of the other ramifications connected with this, his own feeling of responsibility for any friend that he had, or anybody else, the general barriers that would keep him in there pitching, we find the police in total collusion. And after I'd been there for a few minutes, I cheered him up one way or the other. I was, I inadvertently sent him there, because I merely said that I had, I had learned that he'd been very false. He'd done something terribly false, so I praised his trustworthiness, and said that I continued to trust him because I knew he was a gentleman. He gasped, and went back into the house, and immediately took veranol. Bang. And I went up to see him to be kind to him some more, and while I was there a priest came in. And I thought this fellow had really had it up to that time, but the hell fire and brimstone that blew in the door, along with the priest would have choked a stoker. Here was this man, three quarters anaten, still drugged. And you understand, my motives were only of the kindest. But I saw an engram laid into this fellow which probably is with him today, if he's still alive. Hell and damnation! Man, that fellow was going to burn! Not for an hour or two, you know, but he was going to burn forever, and they were going to make the whole place hotter by ten degrees every ten minutes. It was going to get hot around there. And god was outraged, all the angels were outraged, and everybody was outraged. And everybody was upset. Wow! What an engram.

If an auditor ever got a hold of that engram and ran it by old Dianetics it would take half a year to run this thing out. You understand, the guy is anaten, drugged, worried, tied down, and then a priest descends on him and lays in a total catalog of the violences that will be done to him if he commits suicide or even thinks of committing suicide, and so on.

I would say that life is a game you can't leave easily. Do you follow me? Now, you can leave the various games in life, but to leave the game called life, if one is pushing a body around, is made rather arduous. Not just because they've always upset me a little bit, but the Spanish Inquisition and that sort of thing, made it very hard to leave the game. Do you know that they not only burned somebody slowly, but they put ice around their heart and face so that they couldn't die while they were being burned. Did you know that was Torquemada's custom. Now that was in a civilized cause so they said. Kept the heart beating and kept the man alive for a long time. Of course I understand that if you had a couple of quick bucks you could slide to one of the local friars, why he could bribe the hangman to step up behind the stake and strangle the victim quickly, but that took money. And again, you had a barrier about leaving the game. In other words, it even costs to leave. Leave quickly.

The headsman of merry old England always expected to be rewarded for striking a quick, decisive and immediate blow. And if not so rewarded, often missed. In other words it costs you to exit from this game. Now you don't know of very many games where after you walk off the playing field somebody walks up and puts his hand out, and say, "Before you can go out the gate mister, that'll be ten gold crowns." And yet, that is the case.

So therefore we get an idea about life that it is a stuck fact which is totally disrelated from all other activities. And it is not. It is simply a game, one which is very difficult to leave, one which it is very interesting to continue, and one which is addressed by auditing very easily when addressed as a game.

As soon as you understand this whole theory of games, auditing and understanding people becomes rather easy. It becomes rather simple. "What is that man doing?" is always answered by "Well he's playing a game.". "With whom?" "Well we don't know that." The person he's playing the game he's playing with probably is no longer present.

"What game is it?" That's rather easy to find out. He's playing the game of something or other. That'd be some favorite identity of his. But he wouldn't know this either. And the game that man is playing is below his level of analytical consciousness. The game he's playing is below his level of articulation. He could not tell you what game he is playing But he is playing a game.

If he's doing something highly aberrated or aberrative he is playing a game without knowing anything about what he is doing. He has become a pawn on the board. And where a man is only a pawn or a broken piece, he is in the interesting situation of never suspecting it for a moment. That there is a game, that there is a chessboard, he doesn't know why he's there. Nobody has ever let him in on the barriers, the freedoms or the purposes.

A government, by the way, which does not articulate its' laws just doesn't let the broken pieces and the pawns in on the rules of their own movement. Therefore a government which does not codify articulately a large, easily understood code of laws is making pawns and broken pieces. It's submerging the game.

What are the barriers of the game we are playing? Well, in the field of the third dynamic the laws would have to be known. Therefore merely by making the laws known you can always advance the state of the person.

Now that is a rule, that is a law of games. And an important law. And one which we capitalize on very heavily. The fifty axioms of Scientology are the rules by which a greater game than government is being lived. Those are the rules by which the game is being played. Now there could be other games and other sequences of rules, but they would make other games. And everyone we meet is in this one. So therefore those rules are quite important. But they are just rules, and they are the rules by which the game is being played.

Just by knowing those rules, a person to that degree ceases to be a broken piece or a pawn to the degree that he has been, and therefore he enters into a knowing games condition, or at least approaches a knowing games condition from an unknowing games condition. Therefore, all games that are aberrative, here's another law about games. Now the first law there was making the laws regulating the game known, graduate the status of pieces. If you make the laws of the game known to a piece, you graduate his status.

Now the other, the other law, and there are several laws of games that we are tremendously interested in, is that only those games which are unknown or of which one is unconscious are aberrated or aberrative. It is the unknown characteristic of the game which is aberrative. If you are playing a game and you get hurt, the game you are playing and know you are playing will not aberrate you. Now that is actually one of the basic rules of games. It is the game you don't know you're playing that bites.

For instance, you're playing football and you get hurt, and you get an engram. It was not football, you knew you were playing football, that carried forward any aberration you got or any engram you got. Even though, after that you say, "Well, I shouldn't play any more football. It makes me nervous. I don't like to play football." And you'll be glad to explain it immediately and say, "I was badly hurt when I was a young man." The fellows go around and say, "Well I was badly hurt in the war. I don't like war." This actually is a complete misnomer and misassociation. There's not a darn thing wrong with war except when there's no war. That's true of most games, by the way. There's nothing wrong with a game that you know you're playing, as long as there is a game going on. Having to stand over on the substitutes' bench for the next eternity, or something like that, that can upset somebody. Actually there's very, very little war in progress during any war we have had recently. Ask a man who was there and he will tell you that it was. Well everybody popularly assumes it was the war itself that was upsetting. That is the fighting, the combat, and so forth. This occupies such a tiny, little fragment of the amount of time that you are actually engaged, that you just get bored stiff. And I've seen men die, practically, from boredom.

Alright, so a person says then, "War is bad and I don't want to have anything more to do with a war." No, it wasn't either football or war, a game called football, a game called war, that was caving him in. Apparently this was true, but not actually. No, it was another subtler game. It was the game of bank, thetan versus thetan, rules and laws of life, mental image pictures. You got the idea? While he was playing football he was also playing a game called life. Now he knew he was playing that, but below the game called life he was playing a game known as mental image picture. He's keeping a record of it all, and he didn't even know he was doing that, the stoop. That's the game that got him.

It's and old game which runs this way. "Well, I played football once.", and the other thetan says, "Prove it." Well here's the facsimile. That's right. I mean, that game actually existed. The only reason one ever packed the things around at all was so he could show them. And the only reason people get upset now, the only reason people get upset now about this sort of thing is quite amusing. They have so many pictures they don't dare show. That, by the way, is the secret of secrets. That's why secrets are so aberrative.

A secret is a picture that one can't show. A person who doesn't have any bank that even he can see has too many things in it that he doesn't dare show. Why? He's playing this old game called "Compare the Facsimile". Or, "I can collect rougher looking facsimiles that you can." See? Compare the picture. A very early game. That game is gone. So it's that game that upset him in the football game. It's that game that upset him in the war. Yet he says the trouble with him is football or war. Oh no it wasn't. It was a game called compare the facsimile. He doesn't know he's playing it. He still has all the equipment with which to play it. He still collects all these facsimiles. He still has them all. A fantastic game. And on the football field somebody comes along and kicks him in the face, and he promptly takes a big, beautiful picture of it, classifies it, there it is. He actually arrests the universe at that point so that he can have a picture of it. Why the devil should he have a picture of it? It's a game. That's all. But he doesn't know he's playing a game. Do you see how this works?

The preclear never knows; another rule, but a rule of Scientology this time, never knows what is wrong with him if it's wrong with him. An individual does not himself immediately perceive the cause of his trouble. For if he perceived it, it would not be trouble. Therefore, if you fail to perceive the cause of trouble and get rid of the trouble, if you merely conceive that this was the cause of the trouble, this was the game that caused the trouble, and the trouble doesn't go away, then that wasn't the game that caused the trouble. So the preclear comes up to you and says, "Well it's my mother and my father that caused the terrible condition I am in, and my mother just yelled and screamed at me all the time, and my father made a homo out of me, and this is the way life is, and that's all terrible, and it's all horrible and so forth, and that's the way it is." And you, like a good little auditor, hired as a pet dog by somebody, say, "We'll process mamma and we'll process papa." Ah, why?

Look. The guy is in lousy shape, and he told you that his lousy shape was attributable to a game called mamma and papa. That means at once that the lousy shape he is in is not attributable to mamma and papa. Just, bang. So elementary that it's almost fantastic.

Now you can believe that with all the reservations you want to, but I've stuck you with a datum. Because the more you observe that one the more you will find it to be the case. And that all stems from this law; the only aberrative factors are the unknown factors. The only aberrative games are the unknown games. If you know about them they can't bite.

So to get bitten a thetan has to unknow an awful lot. He has to bury himself real deep, in order to collect a whole bunch of irrevocable penalties and stay in the game one way or the other. Sometimes he gets so deeply in the game that he doesn't even know there is a game going on. And that is the case of life on Earth, circa 1957. And they are busy playing a game that they don't even know about.

Now we hit one of these games dead center with Dianetics. We could do something about these pictures. And by showing people that the pictures existed we discharged an enormous amount of upset. It wasn't all the upset that was present since there were some other little games. What were these other games? Well, it was a game called "Thetan". And in Dianetics we didn't suspect this at all. It wasn't until 1952 we started yanking people out of their heads doing "'thetanectomies". Because a very funny thing would happen. We'd blow somebody out of his head, and he'd come back in and he would tell you that exteriorization didn't do him much good. Ah da da, not true. Show you how far that is, I died once. I died once. 1938. Died deader than a mackerel. Medico happened to be standing there with a long needle with adrenalin in it. He shoved it into my heart, speeded the heart up again. And he thought he had something to do with it. But he didn't have a darn thing to do with it. I shoved off, and I went way up that a way. And I took a look around and I said, "Is this where I am? Well." And I thought about all the things that I hadn't done, and a couple more things, and by the way I hit the between lives area, bang, and wondered what the hell that was all about. Didn't look like hell to me. Most of the ministers I've known when I was very young assured me often that I would some day be able to survey hell, and I didn't get a chance that time. I made somebody mad in the vicinity, and anyway, about that time they were working over the mock up, and heart was beating again or something of that sort. And I came back and said, "Well, I guess I got to get this thing moving again." And I reached in the skull and grabbed hold of the pineal gland, and with a hell of a yank got the thing rolling again. And lived to fight a war after that. Interesting experience. But exteriorization up to that time was not something that I had ever been aware of, but I was conscious that it existed. This is very funny, you know? Something you knew all the time but you didn't know about. And I had listened to Indian swamis talk about all this sort of thing, and spiritual travel, and so on. And I could actually mock up and project an astral body at some vast distance, and while I was sitting there, you know, and look at whatever was happening, and tell everybody exactly who was at the dinner party and what they were eating, and on whose side they were, and all of that, and read peoples' wallets and futures, and look at their facsimiles. And man, it didn't matter whether I was wearing a silk head turban or a Turkish towel I always managed to do a good job. And I never associated, even vaguely, with this factor of exteriorization. And even went on for some little time after that particular moment of kicking the bucket before I realized that I had kicked the bucket. That's what had happened.

Interesting how much information one accumulates without even examining it. How much one can experience without even perceiving it. How much of a game one can be involved in without even knowing he's playing it. And this was a great shock to me. But the greatest shock was to find out how much game I was playing without knowing I was playing it.

I had another similar experience. One day I was being run on problems of comparable magnitude, don't mean to get subjective about this, but I was being run on problems of comparable magnitude, and all of a sudden cognited totally that any problem I had I had mocked up so that I could solve. Cognited on this one hundred percent, brilliant clarity, straight across the boards, and for about fifteen minutes had no faintest problem under the sun. Couldn't have had one. I just wiped out the double entendre mechanism. Bang. It was gone. You'll do this with a preclear occasionally. It's happened several times, many times. There it was. And after about fifteen minutes I said, "Well that's too good a game to lose, you know?" Started it up all over again. Interesting sensation. Very interesting. So is dying an interesting sensation.

But to be involved in a game like life so deeply that one can experience and come up against the foremost primary facts of existence, and not articulate them clearly is quite fantastic.

A fellow goes out, there's an elephant running down the street. Trumpeting, stamping people into the concrete, raising hell in all directions. The fellow goes out, looks up and down the street, evidently aware of the fact there was an elephant out there. Goes back in, sits down, picks up a book and starts to read. He's reading "Mowgli". First Jungle Book. The elephants in it are much more real.

In other words, this violation of "things as they ought to be"; he walked out and saw an elephant in the street, where there shouldn't be any elephants, nothing like that should be happening, brings about a no-cognition, a no-perception, a no-awareness of. And therefore things in life go along very often on a basis of somebody walks into a haunted house, spook comes up, pulls his nose, kicks him in the pants, takes his wallet away from him. The fellow screams, faints, goes through all the emotions concerning it. Walks outside, a pal says to him, "What happened?" He says, "I must be going crazy, I thought I saw a ghost." He thought he saw a ghost! What's the idea of invalidating us guys from the ghost union. See, I mean, there was a ghost. And he can eventually talk himself down to a point of where he says, "There are no ghosts. This is a world of science. Nothing unexplained ever happens, because if it does, we file it over there, and that's not part of our regular files." Quite amusing. Quite amusing.

But I recognized subjectively how unaware somebody could be of what is going on at the moment it's going on, because afterwards I tried to explain to somebody about kicking the bucket after that death, and I tried to explain to somebody about this, and they said, "Well people often have these hallucinations." Hallucinations. Well alright. I was perfectly willing to say, "Well that's probably what it was," and so forth; "It was so long ago", clear forward 'til 1952, until all of a sudden at will I found myself sitting on top of a mountain in Arizona, looking down at the rest of the valley, only this time I knew what was happening. Many people have exteriorized, and much has been hazarded about exteriorization, but for somebody to be out and know he is out, and have complete subjective awareness on it, and to have in his vicinity a complete text on the subject of what it's all about is quite novel.

Now somebody exteriorizes maybe, but he doesn't know it, that's all you're running into. You're running into this awareness. So, one can make another law about games; a person is as much aware of the game as he is aware of it, not as he is playing it. The playing of the game does not have too much relationship to being aware of it. Now this law is just a working statement that I'm giving you, see? And a much clearer statement could be, one is playing a game to the degree that he is aware of playing a game. Which isn't quite the other one, but summates it.

It seems like a game to one to the degree that he is aware of playing a game. And when he is not aware of it he doesn't think of playing a game. It doesn't seem like a game to him. In other words his attitude, his seriousness, his upset about the game is to the degree that he is unaware of playing the game. His interiorization into the game is therefore dependent upon his unawareness of the game. And that's another law. His interiorization into the game depends upon his unawareness of the game. Every thetan knows that knowledge alone could pull him out. He knows this instinctively. Instinctively he goes around trying to find the button that will suddenly yank him up and surface him. He thinks of himself as having that power, of suddenly knowing all about it and being totally free of it. Yes, then, that's true.

So we get the next law. If you know all about it you're totally free of it. This tells you then how people get interiorized, by not knowing it. And it tells you how they get free, by knowing it.

Now in the view of the fact that games can be quite complicated, some of their information has to be perforce rather complicated. That's not a law, that's just an observation. But these other things are considerations, they're considerations practically with the force of axioms, and they all stem out of these considerations about games. Those are the considerations with regard to games.

How do you get out of a game? You know all about it. How do you get into one? You not know all about it. Awareness, unawareness, knowingness, unknowingness are used interchangeably there. Awareness and knowingness are used interchangeably. You follow this? Then a person goes into these, you understand, a game is something you don't know that you're playing but you are playing it, when it is an aberrative game. In other words, an aberrative game is something you don't know you're playing but you're playing it. You got that? That's aberrative. What we call aberrative. And it can cause a person to make irrational decisions, capable of irrational conduct, he can get sick, he can get upset, he can do, and see and have all sorts of weird things and upsets of one kind or another. He can do things to people and not even know he's done them to people. He's playing games that he doesn't even know he's playing.

So unawareness monitors the degree of aberration of the game, so it gives you the route in and the route out. And the route out is to know about it and the route in is to not know about it or to become unaware of it.

Tranquilizers, barbiturates, opium, whiskey, any unaware mechanism then plunges one deeper into the game. This is the way an auditor uses this rule. All he has to do is become less and less aware, by any mechanism, and he'll go deeper and deeper into the game and be less and less aware of it, but he will play it more and more reactively.

And if you want to build up machinery, all you have to do, if you want to build up stimulus response mechanisms, all you have to do is make somebody unaware and tell them to him. And you have hypnotism explained by this mechanism of games. Do you follow that?

In other words, you can even set up a totally synthetic game and if the person is unaware enough of the total syntheticness of the game, and so forth, and yet you pour it in on him hard enough while he is unaware of it, and you get this opposite kind of mechanism of a person seems to pay more attention to something when he's totally unconscious than when he doesn't. Yes. Well he's obsessively playing a game and he isn't being conscious of it, but the machinery and postulates about games becomes conscious of it.

Therefore unawareness, assumed in order to interiorize into a game is what sets up the area of unconsciousness. And people then think of minds as unconscious minds, subconscious minds, the intuitive instinctive part of their being, their sixth senses, all of this is simply, a reactive mind itself is simply acquired by following through that postulate about games. One follows that postulate about games through and he arrives with a reactive, unconscious, stimulus response, all these other mechanisms that we study which are below awareness.

In other words he wants to get into a game and so he makes himself unaware and making himself unaware brings about this condition of action without rationalization. The goal of many sports men, and so on, is to become totally unaware of their putting stroke, or totally unaware of how they shoot, or totally unaware of how they act. Why? See, they have to be at a higher level in order to be able to handle the game. Otherwise, golf, fishing, something of this sort, does no longer become a game, but becomes a livingness, a way of life, a holy, a holy dedication. Funny part of it is, he can't stop playing it. But he does stop playing it. Why? Because he can't stop or not stop. Both are out of his control. One day he can't play golf, and he says, "What's the matter with me? I can't play golf." Well that's out of his control too, see? So these boys who set up athletic machinery are right, straight against these rules. We proved that in training olympics players. All we had to do was make them totally aware of the fact that they were riding, shooting, swimming, doing all these other things, and all of a sudden their point score just went out of sight. People wanted to get into the game called sports. So they told them that they had to become unaware of all of their actions, and do them so well they would not have to think about them, and then they would really be sportsmen. No, they would merely be interiorized into a game called sports. They would not be good sportsmen. A person would have to be aware of the fact that he was playing a game in order to treat it with enough elan, aplomb, to handle it. You follow that?

Boxing is a terribly interesting example of this. Boxing becomes a livingness, and sometimes a guy gets into a punch-drunkingness. He couldn't get into a punch-drunkingness unless somebody had trained him at first to make all of his reactions unconscious. He must not be aware of his reactions. So, if you were trying to play pied piper to somebody and really make it stick, you would tell them, "Well, Dianetics or Scientology is something that is best taught by long and arduous experience, until you build it up to an unconscious reaction. And you just do these things without knowing that you do them. And then you will be a good auditor. Then you will really know the subject. Then you will not have to question anything that comes along. The answers will come to you automatically. Now the first step in training is for you to sit there and look at that candle flame. You feel yourself getting sleepy. sleepy, sleepy." You get the idea? That would interiorize everybody into the game. And we keep doing the reverse.

Some fellow by the name of Snitz, or Smutty, or something out in some state or another has written a book called, What Happened To The Tens of Thousands. I've never read this book, but I think this is probably a very interesting piece of slander if I know anything else of this young commie. But, I didn't say he was a commie, he said so. He said he left the party a long time ago, though, last October. Anyway, this fellow violently objected to being called a commie and then said he'd left the party a long time ago. I think it's terribly interesting. They always say that. What happened to the tens of thousands, he wants to know. What happened to the tens of thousands of people who were in there in Dianetics. Well I can tell you what happened to the tens of thousands of people, is Hubbard didn't hypnotize them. He told them the truth. It didn't have much of anything to do with, didn't have much of anything to do with whether or not everything was run in a good order. Everybody knew everything was being run at sixes and sevens. This wouldn't be news to anybody. It wouldn't have anything to do with whether or not there was horrible scandal, or upset, or good jobs of processing or bad jobs of processing. Just nobody started out to make a large cult composed of numerous people. Somebody set out to inform people of everything he knew that was true.

And of course it didn't make a population heavy game. And then a few of us kept on going because we weren't satisfied that all the answers were in sight. We weren't satisfied that we knew all the procedures which could be best employed. And we have actually invented a bunch of brand new games on top of games, in some cases. But we're not aware of these, we've just learned how to teach somebody, seven years after Dianetics.

What happened to the tens of thousands? They weren't hypnotized. If those had been tens of thousands of people in psychology they would not now we a hundred million. This is for sure. When you start out to set people free then you have to inform them.

And we get another rule of games, which is, to free people from any game, information must be disclosed. As a matter of fact you can give people the illusion of being free by actually manufacturing information. You know, just out of whole cloth. Don't tell them anything that's true at all. Explain to a bunch of miners that the reason the mine closed, and then dream up a whole rambunctious story about, had to do with the miners' daughter, and all that sort of thing, and that's the know how, and you'll find them willing to walk away and leave the mine. The fact you gave them information had a tendency to free them.

Now, everybody that is in Scientology was aware that there was a game, or that he was playing a game, or that it had something to do with a game. See? People in Scientology were at a higher level. And we actually took the people who became aware of a game and that there was more game, and they came along into Scientology and the people who stuck in Dianetics, and then just passed out of Dianetics became aware to a limited degree of what was going on. But that satisfied them. And that was enough to free them. Do you understand that?

Running people on the time track then, informing them about their past life frees them from those old games. Freud, Freud used this mechanism in its' crudest form. He said, "Now if you can only find the sexual connotations of the very youthful experience you had, and so forth. And if you could just find out about those, and if you could just remember what happened during the thing, then you'd, then you'd be free." "It's all that aberrated me." In other words, he gave them some information, even though it wasn't the right information, it still had a tendency to free people. So information frees people, not knowledge. Information includes knowledge and fictitious data. Dianetics only included knowledge.

Just information frees people. That's something you can use. It has a thousand uses. You can become an expert counselor simply by knowing that.

Desire for information, which is curiosity, is simply a restimulation of not having known that they were in the game. See, curiosity itself is not aberrative, but it keys in unawareness. We get curious about the wall and we say to ourselves we don't know about that wall therefore we get keyed in about the wall. You see? So therefore curiosity seems to operate as a magnet. And we get pulled to the wall to some slight degree, merely because we Q and A with it. Therefore, knowingness, to be totally free, would have to be very close to total. And all knowingness does not have to be contained in one postulate. I told you that before that that was a fruitless search.

Alright. I'm going to read to you this business about condition, game conditions and no game conditions. Game conditions are, and we merely mean that a person is in an unknowing circumstance. And we say game condition as a technical phrase, and it concludes unknowingness. There's no reason to go on saying unknowingness for the rest of our lives. We say the fellow's in a game condition. That means he's batty as hell.

Attention, identity, these are all in Scientology, the Fundamentals of Thought. There's no reason to write them down. Attention, identity, effect on opponents, no effect on self.

Now no effect on self is actually more important than self at cause. That's a more important datum in games. A person gets to cause by observing that people at cause don't have effect on them. It's no effect on self. And in a game that's a substitute for cause. And you run a preclear at cause and he runs out no effect on self, and therefore becomes cause. But no effect on self totally nullifies him and knocks him out of being cause. It is no effect on self that is the games condition. And boy you should know that. Every time a preclear sits up and starts to scrape you up one side and down the other, he's just telling you, "You can't have any effect on me in auditing. No effect on me." It's a total games condition, that's all.

Now, we have can't have on opponents and goals and their areas. Part of the game is that they can't have. And that's one of the more important factors of games from the standpoint of processing. You know? Papa can't have, mamma can't have. Can't have. Of course, naturally we'd say, papa can't have, papa can't have, and then close terminals with papa, and we can't have. And have on self, correction on page 35 of Fundamentals of Thought, have on self, tools of play, own goals, and field. People who are involved in a game are trying to get more of the field. It's one of the customary things.

Purpose, problems of play, self determinism, opponents, the possibility of loss, the possibility of winning, communication, non arrival. Those are the elements of games. Every one of them becomes a terribly interesting element in processing. And you run those conditions in order to audit a preclear. Because what's wrong with him is a games condition.

Now you don't run these, and these are the no game conditions. Knowing all, not-knowing, and another correction on this page, it's hyphen. Not hyphen knowing everything. Not-knowing everything. That's technical in Scientology. The action of not-knowing everything. Could be said to be cousin to not ising. You know, he's just ignorant as hell. He's just totally out. Well that's unconsciousness. Everything unknown. In other words, everything known or everything unknown are alike no game conditions.

Serenity, namelesness, no effect on opponent, effect on self or team, have everything, others. Correction on this list, page 55, under no game conditions. Others have everything, self can't have, solutions, pan determinism, friendship with all, understanding, total communication, no communication of any kind whatsoever, win, lose, no universe, no playing field, arrival, death. These are all no game conditions. And those are all true. Any time you want to process truth out of somebody have yourself a ball. Those factors don't audit.

So therefore, you audit the preclear at cause, with himself having, with his opponents not having, you audit him from a standpoint of being on the way doing something, you audit him on the basis of problems, you audit him from a self determined standpoint, you talk to him about his self determinism. And don't get him pan determined, don't get him thinking about pan determinism. The next thing you know he is.

All the processes you have are aligned against these games conditions. All the processes that work.

A recent test was made, and it was found that auditing in the direction of making things alive was a no game condition and therefore a no auditing condition. Make the wall alive, make the floor alive, make the ceiling alive. And this was run long enough to overcome any therapy the havingness might have run in. And the only way we ever got away with making the walls alive was 'cause we were running a havingness process, and what was good about it was the havingness, and nothing else. You got that?

But making everything dead and killing everything in sight proved to be equally not auditable. But just making things less, considering everything an opponent, mock up and otherwise, and making it less, was of course a beautiful game condition. It audited beautifully.

Auditing is not the same as life, and auditing is totally dependent on orienting a person into a greater awareness of the games that he is playing, has played, and the games that can be played.

Thank you. Thank you.