And this is the eighth lecture of the seventeenth ACC of March the sixth 1957. Alright. And we're going to talk now about the lowest possible processes as of this time and date. Now, there may be lower processes yet to be found but I thought we had sounded it pretty well south here some time ago and I find this isn't the case. I find out we really haven't gone as far south as we could go south.

Control all by itself exceeds any further south than we have had previously. In other words all things previously for the use on preclears that didn't move are exceeded by the processes of control. The high probability is that control all by itself exceeds in lower case level than hand contact mimicry. In other words simple control all by itself exceeds the very regimented process of hand contact mimicry.

This at once puts people below the level of coma into session and now I think that's getting pretty far south. I spoke yesterday about an auditor calling a thetan back into the body. Yes, this could be done if the thetan himself was in any vague communication. But what is he doing? He's using vocal control. He's saying, "Come back and be here." You see? He's replacing or changing position of a thetan. Quite an interesting thing that he does this at the moment of death or after for a short time, and he can accomplish this fact.

Now that, that's pretty far south but that, let me give you this very clearly, that isn't processing. It hardly comes under the heading of havingness. That is just something that you do with somebody. The person might not be in better shape at all because you called him back into that body. Don't you see?

You may have presented him with a present time problem of much greater magnitude than he had previously. All he had to do was go dash off and, on this or some other planet, pick up another body and go on his way. Well, the presence of an auditor or the assurance that he was going to receive further auditing would make it a therapeutic action but it only has a therapeutic goal. It itself is not therapeutic as far as we're concerned because we might present him with a much higher present time problem than he would otherwise have.

But that is a quibble, that is hardly worth noticing. The question is, you've got him back in his body but he doesn't find himself capable of doing very much with it. Now we enter the area of auditing to a very marked degree. Although getting the auditor, getting the auditor a process which permits him to get the preclear into an auditing room is of course quite a triumph, and that when we say to somebody "come up to present time" we might as well have said to him soundly and solidly, "Be here in the auditing room now," and started the session. You know?

Occasionally by the way that is a workability. You tell the fellow to be here in the auditing room and you go on with the session. You walk through an insane asylum and tell everybody you meet to come up to present time and you're going to have a few of them respond and arrive and be in good shape. It's quite a remarkable phenomenon. But this of course, "be here" or placement, is a vestige of control. It's a tiny part of it.

Well, let's take off from that fact. Whether that is auditing or isn't auditing is I said a quibble. But it certainly is part of the control formula. You have moved him from where he is to a place where he is moving and that is an action of control known as change.

Now, the great possibility is that the only therapeutic value electric shock may have is to demonstrate to the psycho that he is being stopped and its total value might be carrying home to the person that an exterior influence has stopped him. And this might be more therapeutic than not being stopped at all, you see, but carries with it such liability in terms of physical injury that although it did improve a case by exercising this very small part of control, its side effects would be so injurious that it could not be used by any organization for long with impunity.

And sooner or later somebody is going to start issuing out murder warrants on this one, that's for sure, because they kill people, kill about two thousand a year or something on that order. I mean, that's pretty ghastly, figure's pretty high. But they occasionally must achieve some apparent, immediate and short time result with it. And if they do, it has nothing then to do with the electricity, the neurons, the textbooks of the psychiatrists; all of which are basically in Russian by the way, a very interesting fact.

Sometimes you just think I'm kidding you about this. I know there are people around who do, they think I'm just drawing a long bow and just kidding about this, but there are no real basic texts called psychiatry in English, but there are in Russian. And it's whole genus according to the textbooks which I have seen in England, printed in Russian, is Russian. It's quite interesting. The whole subject is apparently right back there when.

Now, the Russian undoubtedly got it when the Hun came across from the north borders of China and brought it across Russia. You had Chinese torture and that sort of thing and it moved in on, to the European perimeter and then has moved on into Europe. It's a matter of scientific or educated torture as near as I can find out, because I don't find their textbooks talking about anything else. They're talking about one, how bad everybody is off; and two, how worse off you can make him. And they don't seem to have a word in them anyplace about making anybody better. So I say it would be an accident.

That's all slanderous and libelous and undoubtedly not true and it's all mixed up. But nevertheless I have some acquaintance with this. I as a matter of fact have a long grinding project of taking the basic text, the earliest printed edition on the subject of psychiatry of which I have any knowledge whatsoever, translated into English, it's in Russian and it's quite old and I did find a copy of it at Oxford, and it's being translated. That's about the most accurate thing I can say about that. Now, it has everything in it that other psychiatric practices in other lands have apparently adopted. Alright.

Now, I would say that it would be incidental that electric shock ever did achieve a therapeutic action, and I don't think that's the point. I don't think it has anything to do with it because many of the things they do do not achieve therapeutic actions and they go on doing them anyhow. Alright.

Stopping somebody is dramatized continually in the field of psychiatric healing, but it's just dramatized. Long before psychiatry, in the days of bedlam, they had such things as restraints and chains and whips, and they tried various mechanisms of this case before psychiatry became a highly generalized thing. It had gotten as far as England. And they, they were using stop and it was to stop somebody from doing something.

The medical profession to a large degree has adopted this. They stop a disease, they stop the ravages of, they stop a fever. See, I don't even know it's a good thing to stop a fever. A fever is possibly a much better cure for bacteria as demonstrated by artificial fever. They've used artificial fever and found out it was quite good. So you cut somebody's temperature down suddenly and you're liable to do other things to him which are quite interesting.

For instance this stop is manifest even in antibiotics and so on. Stop the pain, stop this, stop that, stop living, you know, across the boards. And couple this with the insane action of stopping the motion, stopping the speech, stopping this and that on mental patients, and you see that must have been prompted forward here by occasional success. There's a high probability that there's an occasional success in this. And it's been our difficulty, in trying to weed out of everything that was done everywhere, little tiny hints which would lead us to what amongst all this data was accomplishing any result.

Now, there's a million treatments and only one of them is valid but is there one? And we're in the interesting position there isn't any treatment, so therefore out of all these millions of things, which of these have workability, and which of these workabilities can then result in a treatment. And it's been this far afield that we have had to go. Alright.

A great many coordinated data come into us, evidently coordinated with this science or that subject or something of the sort, and selecting out of these any common denominator that then fits with other subjects, has been an interesting activity. Well, let me give you a disrelated datum.

In Israel they are carving the desert into something that looks like a state and they are taking people from the ghettos of Poland, they are taking people from the hills of the Balkans, they are taking people from the very very degraded quarters of Arabian cities, and they're pulling them into Israel and they're making them citizens. But they find that when they do this they are bringing in many people who are very psychotic, these people are quite mad. And they don't know what to do with themselves, they have no idea of behavior or social response, they've been hunted and they've lost everything and the world has been quite brutal to them, and that is quite so.

Talking to an officer on this subject, a Jewish officer, a very fine one, I asked him what his solutions were to the mental disturbances in people who were being brought to Israel. Quite interesting. They have an almost accidental solution. They throw them in the army. Doesn't matter whether they're in good shape or bad shape or any other condition, they walk in there, they give them a name and a passport, and they throw them in the army, bang bang bang.

In the army they carry forward an educational program and they try to give the fellow some decent food and they try to make him feel that he belongs. And to those factors as I just enumerated them, they place all reliance. They say that it is these things, the education they give them, they say that it's the food, they say it is the feeling that they belong now, that snap them up into self respect.

And this officer did not use the terms psychotic or deranged people. I drew him out very carefully along these lines and made him describe some of the manifestations of these people that were being imported into Israel from all parts of Europe and North Africa and the Middle East. And I was astonished. They're just psychotic manifestations of the commonest thing in an insane asylum you ever cared to look at.

It's just like some of the primitive tribes of darkest Africa are not following in many of their individual actions tribal customs. They are carrying forward psychotic dramatizations which are in common to all psychosis everywhere. But their observers being only psychiatrists and not knowing very much or being laymen and knowing less or more, they have never observed this concordance. So we have the savage dramatizations of the tribal customs of the Zogzog Wogwogs up on the upper Bluchoo, being no more and no less than the activities of somebody who's crazy.

Now these, this officer seeing that I was interested in it, began to go to town, he began to tell me about these people. I wanted to know so exactly what they did, exactly how they did it, how they looked, how they talked. And he told me about disassociation, they could not associate this with that, that was the first thing that really provoked sergeants and things like that in trying to get them lined up, because they could not associate an order with the person giving it. They could not learn that there was any differences of ranks and they would very often believe that the bulletin board or something like that was a backstop for small arms practice or something, you know, and they just didn't have any association of anything with anything.

And I, "Well, what did they do in their barracks?" "Oh well, when you first get them in it's quite fantastic. They pick up their beds and throw them out in the yard or, or you come in and instead of being in bed they'll be sleeping under it. And they'll, middle of the night, you know how men are in strange places, they become frightened," he had said. "They would tell you that the gestapo was after them or that somebody had wired up their brains so that the Sheik Amjed would know what they were thinking any minute and…"

These are merely psychotic manifestations, that's all. Then he went on and gave me a long list of these and it became very interesting to me that the man was describing just a run of the mill insane asylum. There's nothing peculiar about these men except they were crazy. And I looked at this officer with new respect and I said, "And you really do settle these fellows out?" "Oh yes, yes we do, we do. After they've been in the army for about a year, why," he said, "They have some self respect, they're a little bit better educated and they know they belong there, and they become fit to associate with their fellow citizens."

"And after a two year service, they're very very good citizens and we can turn them loose to work in the orchards and groves and so on." And I said, "They work?" And he said, "Oh yes, yes, of course." I said, "Well, do they work when they first come in?" "Oh no, no," he said, "Nobody can do that because," he said, "They're not used to taking orders, see, so they can't work and they…" Another psycho manifestation.

What he was telling me was that here's a country, one of the, one of the true brave experiments of our times, which is actually taking this tremendous flood of psychos that have been created by the gestapo and by the old … and all of the other, and KVD and their successors, and by the secret police tactics and everything else in the Balkans who have just robbed them of everything and stolen their people, torn them to ribbons, gone utterly mad these people have. And this little country is taking these people and in a couple of years, turning them out sane.

Of course our old friend down at the end of Sixteenth Street down here can say that Israel deserves to be knocked in the head because it's civilized enough to know better and the Arab's aren't and sanctions should be placed against this country. But it is the only hope of the Middle East. That is for sure. I'm not giving you propaganda now, I'm giving you an eye-witness statement of fact.

The poor Arab is so fixated on being so poor that the Arab doesn't know what to do with money when you give it to him. Rehabilitation would have to be done amongst the Arabs the like of which we have never imagined. But they've evidently imagined it in Israel and taking people far worse off, they are actually making something in the world. And for that they deserve a great deal of credit.

But they deserve our interest today for one different reason entirely. How are they making all of these crazy people sane? What are they doing? Well, I could ask myself that question a long long time without a great deal of additional research because remember, he said that it was education and better food and feeling they belonged there.

Now, he might have some truth in "feeling they belonged there" but I can assure you that better food does not make insane people sane. And as far as education is concerned, so many evils and benefits can occur under this word that the mere fact of trying to teach somebody something can't really be classified as a therapeutic activity. It's something that does something, that is for sure, but I can also assure you that it does nothing for an insane person.

You can take an insane person and talk to him all day long about how he ought to be a better boy and all of that sort of thing and it'll do you exactly no good at all. So we can just outlaw and throw aside education and better food as therapeutic. Oh yes, people feel better when they eat, that's for sure. But psychos wont' eat so it isn't any factor there at all. Feeling they belong, well, we could say that it might have had something to do with it.

But let's put it another way. Somebody places them somewhere. Ah that, that might enter into this a little bit, and knowing what we do about control and which they don't know, we can then look at the vast panorama of squads east and west which those men are forced to do, day after day after day after day, and to this alone can we assign a therapeutic action, because we ourselves can take a psycho or somebody that's spinning and march him around under a very very heavy control. And we see that at first he goes into apathy and then he snaps out of it, and then he gets better and so on.

And we can say then that this experiment depends upon an unknown factor that they're not aware of in Israel. They need men so they throw them in the army, that's a good idea, but they didn't know anymore than that about it. They need men in the army so they put these men in the army. They know that they'd better make them serve the soil in order to have some respect for the soil, and they know they'd better not have all of these people who are not yet acclimated to that national scene, educated pretty well in it. They know all these things.

Anybody down here would tell you the same things in any government department, yes, in order to make a new citizen you'd have to make him do this and that if you really wanted to get down to it. But nobody would tell you this factor of control and that is the sleeper. Nobody's even known what control is until Dianetics and Scientology, that it's start, change and stop. That is the essence of it. Alright. What's happening in Israel? Simply start, change and stop.

Now, place is change and then if you stopped him after you placed him you'd have some change in stop, so just to that degree would we say he has, he has more self respect because he feels he belongs. Look, you never get a psycho to feel he believes anything. I mean he, he just is not in that sphere of action. He just doesn't think, associate, coordinate, connect, and the one thing he knows, we know now, the one thing he knows better than anything else and that is he cannot control his actions that are reactions and he cannot control that body.

And that's what we know that he knows. And just to that degree, psychosis then to us becomes understandable. It's a completely incomprehensible subject and we have again done the fantastic as a routine action and that is, is we have managed to reach through the incomprehensible and to bring a comprehensibility to it and thus change its state.

Now, I don't wish to overvalue control to you because control requires with it communication. It also requires some havingness. But the havingness is understood, the communication is necessary for the control to be exerted. But the control is only workable so long as it is accompanied with some ARC. Control in an absence of ARC is not workable because an absence of ARC or a misemotion is not acceptable to a thetan in excellent condition.

So by giving him ARC at some level he can understand, leading him a bit, and the control, we then see, in view of the fact that we are controlling mass, that we're running CCH. Only we're running it this way. We're running communication, havingness with all stress on control. And then after a while all stress can go onto havingness, and then after a while the stress can go onto communication, and then after a while the stress isn't. So it runs communication, havingness, control. And by control we bring him to havingness, and by havingness we bring him to a communication, and then by communication, over and under and out roger wilco, we bring him out of a necessity for communication.

Now, you say it's a no-game condition perhaps for you to take your big hairy horny hands and plant them ravagingly upon the poor quivering cowering preclear and thrust him energetically from spot A to spot B, telling him that he is starting or telling him he's changing or telling him he's stopping, and thanking him for doing it. And you say, "Ah well, we're overwhelming his self determinism, we're overpowering this person." And we have to ask as I have said before, what self determinism?

We are providing this poor guy with a model of an actual controlled action. That tells us then that, knowing what we know, the world is salvageable from one end to the other so long as there's one person left in it capable of control. But if all people become incapable of control, then there would be no salvage possible. One controlling something knowingly is not aberrative. Having to control it, obsessively doing it, unknowingly operating a control, doing a subversive control, oh yes, these are all aberrative. But just the outright start, change and stop something is not aberrative.

As a matter of fact I well remember the day I took for the matter of about two hours, the game out of motorcycle riding. It was a great shock to me. Always had a lot of fun riding motorcycles, it's something I shouldn't do, not in America. Motorcycles are ridden by delivery boys. They're ridden by Admirals and members of Parliament over in England so I always have to ride motorcycles with an English accent anyway, to keep up my social caste, you know, it's very important.

Anyway I've always had a lot of fun with motorcycles and one fine day I had one out on a lot and I noticed that the last time that I climbed up a draw that I missed, I missed badly. I grabbed ecstatically and suddenly for the clutch to get her out of gear and I put on the brake with her in gear. And she conked of course at that moment and I thought, "That's a funny thing. What's the matter here?" See, that's a funny thing for me to do.

So I just got the bike up on the flat and I says, "Obviously because I'm groggy or tired or given too many lectures or something of the sort, obviously I am in a state here of lessened control of this here motorbike." So I made some marks on the flat sand and all I did was start and change the position of and stop that motorbike. Start and change the position of and stop it, and start and change the position of it and stop it, and start and change the position of it and stop it.

And I did it too long, I ran out the game of motorcycle riding just as easy as that. After I finished this up I wasn't interested enough to do it now because I said, "Pooh. I can control a motorcycle. What am I trying to prove, you know? Pooh. Nothing to it, nothing to it." And found out that you had to relax some of this terrifically positive control to make a game out of it with enough unknown factors in it so that there was some zing to doing this because going back home, I rode just as a routine through all of the gullies that had been giving me trouble on the way out. Arizona gullies are very interesting to go up and down the sides of. Fascinating.

Well, I found out something there. I found out I'd just run the game out just like that and, and wasn't anything more to it and I knew all about motorcycles, and I could practically think a carburetor into clogging or unclogging, and there wasn't any difficulty there at all. And just before I ran the motorcycle in the garage, the happiest thought occurred to me. I said, "You know, I can't make this thing stop in mid-air. It's not, I can't do that." And I was back out there the next morning starting, stopping and changing that motorcycle. And I went back to motorcycle riding.

In other words all I had done was remove myself to a point where, by my own postulate evidently, I was too competent there to experience any action at all, but I hadn't quote audited motorcycling up to a point where just present time control of anything was fun.

I did something very bad here over the past six, eight weeks. I've been doing something that's very very bad. I'm going back and forth to work living out in Virginia, coming into town, going back out to Virginia, this rather interestingly intricately bad country road that I go over. It's not many miles. And I started to work out something just to spend this time doing something besides just sitting there fogging up, you know, and driving automatic and so on.

I decided to drive all the way from home to town and town to home each day in present time all the way. Drive every inch of the way and every bit of the car totally in present time. And I've been doing this for several weeks. And about three weeks ago, after having done this for about four weeks, honest I couldn't keep that, I couldn't keep that automobile inside the white line or get it around curves or estimate distances or anything else.

I had just managed to smash up, by insisting on being in present time, every piece of automatic machinery I had ever built on the subject of driving. And believe me that's considerable because they've been building for an awful long time. And that machinery was all crunch, in just these few weeks ago, and it went crunch finally. one night going home I could hardly keep the automobile on its own side of the road, I mean, it was this bad, it was this bad.

Now, I'd never run SCS on this particular car, I'd never been interested in doing that, that's the shorter route. I was doing a much tougher thing, I wasn't auditing, I was merely insisting on being in present time with every action, doing nothing automatically. I was shifting gears painfully, pushing out the clutch as a determined action, throwing it in gear as a determined action, turning the wheel as a determined action, all of it in present time.

I found out I didn't think of anything from town to home or home to town, I thought of nothing, all I did was drive the car. The end result of this as I say was the, a few weeks ago, was the worst job of driving that anybody has ever done in any time and place, saving only this. I did not run the car into anything and that's about the best to be said for it. But I did leave the car out in front of the house, not wanting to mess up the lawn by trying to put it in the garage. The next morning I was back at it again.

In other words there's a null point, you get what I'm trying to tell you, there's a null point and you can go just so far controlling; start, change and stop, being in present time with it and so on; and you will go up to a point of where you have to yourself do it without any further dependence on any machinery at all. And that is the hard bridge to cross. When there was still a little bit of automaticity left in that motorcycle that I told you about, there was still some automaticity, plenty of automaticity left the night I couldn't drive.

But beyond both of those points and subsequently continuing the control, nothing but, right there in present time, total awareness of the whole distance, that's a tough beat. When you start controlling other people, when you start controlling bodies in this wise, you'll hit a null point. And you start auditing anybody up this line and they'll hit a null point too whereby they either go all to pieces, they couldn't care less, or they don't know whether they're going or coming.

A whole bucketful of unreality is liable to turn on to a preclear if you really are controlling him. He's just well, everything is liable to get totally unreal just because you're controlling him. He's liable to tell you this. He's just going across a bridge, that's all that is, that unreality is a necessary part of taking over the control of certain machinery. And what you're doing is running through the unrealities he went through to be so anxious about putting everything on automatic.

In other words when he went down he went through certain unrealities. He says, "This is all unreal anyhow, it doesn't matter and I'm not interested in running this body anymore. I'll just let it run itself and this machinery will all run it." And he's been going that way ever since and when he, boy, that body must have been awfully uninteresting and stupid seeming to him not to be of any interest so that he would put it on automatic.

Well, if you start running him uphill, start running out his automaticity, what do you run into? You run into these fogginess and anaten and unreality in general, since that's all unconsciousness is, is an ultimate in unreality. Something you should know so that unconscious doesn't seem to be to you something strange and peculiar. Unconsciousness is an ultimate in unreality. It all becomes unreal and this is the same thing as saying he went unconscious. You've got pretty much the same thing there.

Because you sleep habitually, your postulates add up to the fact that sleep rests you. Well, as a matter of fact it denied you eight hours of bed havingness. But the point is that you, you do this and you have different considerations about different types of unconsciousness, but they all add up to the same thing, which is unreality. No havingness. And unreality is no havingness. You should know that too.

What is the definition of unreality? No havingness. What is the thetan's reaction to total or an ultimate unreality? Unconsciousness. That you can consider his normal reaction. He's supposed to be, he's supposed to have a reality on something and he doesn't. Reality also carries with it this interesting little bit. It is a presumption that something is real, reality presupposes that something is real.

It's quite interesting because it might be that nothing is real except by postulate. So you could say anaten is the absence of all postulates save one; anaten. Alright.

Now, let's look over this thing called control then and realize that somebody who is sunk down to a total unreality on his environment has run below everything being automatic. He's not doing anything, everything is being done around him. He objects to this but he's in an unreality. He cannot have, he does not have, he's in a no-havingness situation if his unreality is such that he's non compos mentis.

Now, it doesn't matter if his body's doing flip-flops or he's throwing his bed out into the barrack yard, it doesn't matter what he's doing. He is certainly not acting with any reality. In other words reality, unreality presupposes a reality. Well, the presupposed reality here is that beds are supposed to stay in rooms or barracks and be slept on. And this fellow cannot conceive this reality and so he pitches the bed out into the yard which tells you that he has an unreality, if only on beds.

Now the, you can say all sorts of significances concerning the action of pitching the bed out into the barrack yard, but the only one that would cut any ice at all with an auditor would simply be this one. Beds are unreal to him. Which means what? That an automaticity has been entered upon sometime in that person's career which now has the full charge of beds. And this person has no charge of beds, he can't have beds; can't have beds, beds are unreal, beds are on automatic, the person is anaten with regard to beds.

All of these things are similar statements. We're saying approximately the same thing, see, beds are unreal to him, he mishandles and abuses beds, he doesn't use beds for the purpose for which beds are made. You were just saying beds are unreal.

So the presupposed reality he's supposed to have in order to lead any kind of a life at all, the presupposed reality on beds is that beds are supposed to be in rooms, be made up, be slept in. Those are presupposed realities on beds just as bed itself is a presupposed reality. See, beds are our reality but all realities are presupposed. Somebody's got to have said and agreed upon and the consideration must continue that beds are beds.

Now, when a person falls below this he goes anti-social of course on the subject of beds, which is to say he falls out of the general agreement on the subject of beds. Beds become unreal to him.

Now, that's because he's abandoned control of beds, beds are on automatic, he has been put to bed too often, you see, without any consent at all and beds just happen, darkness comes, you can lie in a bed and the bed isn't real. So that tells you the bed is not under control. No havingness, no control. First havingness falls out and then control falls out.

How do you get the havingness back? How do you wipe out this unreality? Well, if he could have beds he wouldn't have an unreality on beds. Yes, that's a horrible thing to have to hang you with but it's true. A person never has an unreality on those things they can have. He only has an unreality on those things which he cannot have, and one more thing to make the unreality final, can't control.

Now, you can less have something that you can still control, you understand, you can still exert a little control on something that you can't have. And actually the effort to have as it goes down scale is the down scale from have down to the bottom of control. In other words control enters in when doubt enters in about havingness. If you give somebody a doubt about his possessions, well, let's take a fellow's pocketbook.

He's been taking his pocketbook for granted for years, no occasion to upset himself on the subject of pocketbooks. Pocketbook's a pocketbook and that's the interest of pocketbooks, you know? "Well, what's this? I have a pocketbook. Do you have a pocketbook? Everybody has a pocketbook, you know?" Totally relaxed, relaxed you know? Alright.

You dig up some of those tricks that Fagin taught you a couple of past lives ago and you take his pocketbook out of his pocket unbeknownst to him, let him find it out with great shock and then give his pocketbook back to him. You know what he does then? He's very careful with the placement of his pocketbook. That's the first action, isn't it? Awfully obvious action but he's very careful of that.

But you'll find the care with which he will afterwards remove it from his pocket, the closeness he will hug it to his breast, the care with which he will replace it in his pocket, look, it's quite interesting to behold. He'll go on like this for an hour or two. But to some slight degree you have given him to understand that a pocketbook can be unhaved as far as he's concerned. You can unhave him of a pocketbook. That is possible now.

For a moment he didn't own this pocketbook, right? So after that he'll try to control the pocketbook. Of course he'll try to control you and not let you come close to him and all this sort of thing too. Lots of concatenations go out from this but the important one is that you might say a total havingness ebbs away, you see, by not-have. A total havingness ebbs away by not-have. In other words a person looses his idea of total havingness to the degree that he has not-had something over short periods of time.

This is the oldest trick that a thetan knows. He does things to other thetans so the other thetan for just an instant won't have. Just an instant the other thetan is introverted, just an instant the other thetan has a problem. Hasn't got the environment when he's got a problem, has he? Hasn't.

Now, control enters in to the degree that question enters in about havingness and a person gets more and more careful of controlling something. Quite an interesting thing. Control is there all the time but a person becomes interested in or obsessed about control on this object. Well, the oddity is all the effort and anxiety is left there when he is no longer controlling it at all. He's, it's gone on total automatic.

And the funny part of it is the total anxiety which made him put it on automatic, he finally says, "Well, I can't control it at all, maybe somebody around here can control it, and there's some formula that, somebody's magic incantation can be uttered and pocketbooks will stay in my pocket, and I'll put a postulate in the pocketbook so any thief will feel like a dog and bark when he takes the thing."

All kinds of very interesting magical tricks have been invented in the past to protect items after you no longer had any confidence in controlling them at all. In other words manual handling of a bank is not possible just because one has not had a bank. He has lost a bank and over certain periods of time he has become anxious about the havingness of his own bank, and therefore he'll after a while put the bank on automatic, so he'll get automatic memory, automatic pictures and that sort of thing, he'll put that on automatic.

And when that, when he's put that on automatic it starts to become less and less real and he at length will find himself in a position of no longer being able to start, change and stop the bank, and he becomes the victim of the bank. Why? Because the bank havingness decreased and control was entered in very solidly, and more and more solidly, and he is trying harder and harder, and he is having less and less confidence in the whole thing. And then he decided that it would run anyhow, somehow or another it would come out right if he was good to his mother or something, and he gets totally disrelated on this subject.

Now one day you tell him, "Handle your bank." "Ha. We can't handle a bank, I haven't got one," is the first thing a psychologist will say, he hasn't got one. That's right. He'd say, "Well, there's such a thing as mental image pictures but they are only possessed by children and morons." That's in their textbooks by the way. Children who, children and morons can see pictures. Quite interesting. But he hasn't even got a bank anymore.

Now, you start stirring up his bank, you do it. Fascinating, but you do it, and you can do it with no power of choice as far as he's concerned at all. And if you don't exert positive control on the bank, he doesn't even get a pattern of bank control out of it. Well, if you walked up to him without informing him of what you're doing, say, "Repeat. It's a boy, it's a boy, it's a boy." He'd go on back into birth.

He won't know he's doing it, he won't know why you're doing that, what happened to him or anything else. It isn't there so it's totally unreal. The immediate consequence of this is anaten. One of the things he'd manifest on would be anaten. Quite amazing. Person's got something he doesn't know about he just isn't controlling it.

Now, the first action which can be undertaken therapeutically in that particular case is for some other person, and only a Scientologist could do this well enough for this to work, for some other person to come up and exert control against that item so as to form an ability pattern which the individual could follow, and then find again his ability to control it, and then eventually have the thing.

Now, he isn't dramatizing you because you controlled it, he is following a pattern. A control did exist and in such a wise Dianetic processing had enormous workability. Whether it erased an engram or not was beyond the point but it did this astonishing thing. It just drilled the fellow up and down the track and around, and the guy looked at the somatic strip and kept moving engrams in and moving them out, and he felt like something could control this thing around here, and he became aware of it and he had it. To that degree he could have it.

He was better off having it than he had ever been not-having it because it was there all the time with all of its automaticities cutting him to pieces. You get that? So the action of an auditor in simply drilling the guy through his bank, regardless of how he did it, would have resulted in some therapeutic gain on the part of the preclear in Dianetics and that, Dianetics is the subject of drilling banks.

Now, what do we have here? When a person can have something he can not-have it. But the funny part of it is, when he has it obsessively he cannot not-have it. That's just a peculiarity. He has to be able to have something consciously in order to not-have it without consequence. You see, he lost it without his postulate, he lost it without his determinism. For it to stay lost or be gone, it is necessary for him himself to lose it. You understand?

He has to come up to havingness and in order to not-have things he has to be able to have things. In other words you have to relax on the subject of havingness. Therefore control has a monitoring dichotomy. It has not-controlled or totally uncontrolled. So running somebody on "keep it from going away" and "leave it totally uncontrolled" gives us two sides of this. You ask him to have it and not-have it.

Well, it's quite interesting that the same action takes place if you never run "leave it totally uncontrolled." It's an omitted subject, an omitted command. You don't have to say "leave it totally uncontrolled," just have the fellow keep it from going away and he will eventually be able to leave it totally uncontrolled. See, that dichotomy process is not vitally necessary. "Keep it from going away" is the process you have to have as a control action.

Now, he didn't not-have it, it just fell into unreality. Now, that may be another way of not-having but it's not a very secure one. Saber-toothed tiger jumps in the middle of the room and you say, "Well, he sure is unreal, see, he's not real." See, you've not-had him by unreality and then we call it not-ising. You say, "Well, that'd be a good thing, that I can really make saber-toothed tigers this unreal because look, they can't bite me." And your companion says, "Yeah, but where's your head?"

That's not a safe way of going about it at all. A saber-toothed tiger, if you could have a saber-toothed tiger, could not bite your head off. That's quite an interesting thing. A saber-toothed tiger, if you could have a saber-toothed tiger totally, couldn't bite your head off. Now, that sounds esoteric and strange and mystic and all that sort of thing and I guess you'll just have to take my word for it.

But if you can have an automobile, it won't bite you. But if you can't have an automobile and you're interested terribly in the exertion of control over the automobile, which is the immediate consequence by the way, it can bite. You can get into wrecks. In other words if you could totally have a tiger, you could control him, so of course he's no liability at all.

The fact that just that you could control him seems to be enough. If you can totally control something, you don't have to. It's only when you can't totally control it that you have to. It's quite interesting. Now we're getting into the esoterics of the situation. But what is the immediate consequence of havingness when it enters too deeply into obsessive or automatic, obsessive control or automatic uncontrol? What happens? What happens to the havingness of it? What is, what happens to the object?

Well, it gets unreal, that's one thing that happens to it. But it changes into other things. Saber-toothed tiger turns out to be a goat if you're bad enough off. If you really can't control saber-toothed tigers, the darndest things can happen. The Curse of the Cat People, Simone Simone, has a fantastic example of this where the little girl is going to be killed by the daughter of the insane woman. This little girl is on the stairs and the insane daughter is telling her to come down the stairs, she's waiting to kill her. And the little girl has a friend, a friend who protects her at all times, a guardian angel, something of that sort.

And the little girl walks down the stairs - and you can hear an audience gasp when they're seeing this thing for the first time because it's… - she just hypnotically walks down the stairs a little bit and then stops and looks very hard at the woman that's going to kill her. And the woman that's going to kill her turns into her mystic friend, the guardian angel. And all the little girl sees there is the guardian angel waiting at the foot of the stairs for her.

And in actuality there is a grown woman there with clawed hands who is going to strangle her the moment that she comes near. And the little girl says, "My friend, my friend," and walks down the steps and the woman at the foot of the steps can't do a thing. See? Can't touch her. All of which is very fascinating but it doesn't often work. I call to your attention the fact that it was just her saying "my friend, my friend" which did it. It wasn't something turning into something else.

Because if you said that a saber-toothed tiger sitting in the middle of the room was a goat and you said, "Nice nanny goat, nice nanny goat," I'm afraid that the chomp would be expedited, not withheld. See, this would not be a proper way to handle it. Yet people handle things that way all the time. They substitute and substitute and substitute and substitute. And we get the basic MEST manifestation of alter-isness which is substitution. Fascinating.

When it goes below control, have and then control, when it goes below these things, where does it arrive? It arrives in substitution. You've got something else; you haven't got the thing, you've got something else. And we see this in the bank all the time. We haven't got 1776, we have a picture of 1776, and I cannot at this moment tell you, because I can run it rather well, whether that is a picture of 1776 or 1776. Certainly is a token of 1776, I have a picture, but I can take the picture at any time and make it so doggone solid that the Hessians are cursing in good learned German. Somebody's going to tell me the first shipment of Hessians didn't come over until 1778.2 or something, but they're in this picture.

Now, after a while you can't even have the picture so you substitute a picture for that picture, oh and you get some fascinating substitutions. Now, as hard as you try to handle a substitute for the thing, you will never handle the thing. And I'm talking now about MEST, you understand, mental image pictures works differently. You can handle a substitute for the thing and set an example for the thing and the thing is liable to follow. Remember I was talking to you about this on the subject of magic. That's by example, you can control something by example.

But remember you have to be aware of the something you're trying to control in order to control it. And if you've only got the substitute there and don't know what you're doing with it, you merely produce funny phenomena which never comes up and does anything. It's just funny phenomena, you're just stirring up a bank somehow or another because the fellow doesn't know what he's trying to control in the first place.

Psychoanalyst had it all figured out. He told the fellow he was supposed to control sex, so the fellow controlled sex, became impotent and was cured. But the, he told him he had to dig up his past and collapse the past on present time and that would increase his havingness, and everybody did this and felt much better. That's why it's still with us and so successful and used everywhere.

Now, it is used everywhere, everybody uses it, everybody, except I haven't run into a psychoanalytic patient for the last four years except one. A girl couldn't work here at night because her psychoanalyst wouldn't change her appointment off to the afternoon. That was one psychoanalytic patient. That's the only one I've run across in years. I used to run across them quite often.

A substitution for a substitution for a substitution. Now, in psychoanalysis they substitute the practitioner for the patient and that is what they're trying to do and they say this is what they're trying to do and that's called transference. And if they succeed in doing this, then they're all set. Only it doesn't work that way.

Now, look. The control of a substitute is still control. The control of anything is still control. And if you improve somebody's ability to control anything, you improve his ability to control. But what is the first way to do this? You control him and this forms a model by which he can then walk. Do you see that?

And the one thing I will give you, the one last thing is, there is oddly enough a central postulate "to control." As low on the scale as it is, as far below postulates as it is, which runs alter-isness directly. And that postulate is "ought to be" and that is the postulate of substitution.

And so you can have somebody look around the room and find something and then tell him, ask him to tell you how it ought to be. And you'll get his havingness increasing and so forth because you're running directly then back to the thing. You're asking him to get rid of the substitute so he can get the thing and then control it. And many people you're trying to get to control a chair, don't have a chair there. They're too far removed. But this expedites it and straightens out the situation.

But control itself runs all the way south and even if you had this fellow start, stop and change the chair, he would change around. This other thing is merely a catalyst, it's something very fast that a Scientologist can do and which we are doing these days. But the point is that your control of him forms a pattern by which he can then see that control is possible, and by this example then himself perform a control and so come into possession of anything, even a body.

Thank you.