Today, the last lecture day of the conference, we have been taking up SOP 8 and we’re going to take up Six Steps to Better Beingness, a technique I’ve been calling Triple SA. I find out it isn’t quite as apt to call it Triple SA as Six Steps to Better Beingness, so I find myself — keep calling it Six Steps to Better Beingness. That’s because, for heaven’s sakes, it is not entirely relegated to self-auditing. But it can be used, this technique, or this combination of techniques, for that.

Now, as a preamble to this, let me assure you that any of these techniques — SOP 8, SOP 8-L, Six Steps to Better Beingness, Short 8 — are more or less fortunate combinations of techniques. These techniques were evolved in an effort to bring the preclear’s (and this is the secret of all of it; listen very carefully) — to take the preclear’s attention off of his body and put it on the environment.

Introversion: the preclear’s attention on his body, in his body; extroversion: his attention elsewhere.

All that’s wrong with anybody is that they get too introverted. Now in this wise, we use the word introvert simply to mean — gee, what does that word mean? Let’s break it down and give it a nice meaning. Paging Mr. Webster. „Vert“ would be a line, direction, so that you have a direction into, would be introvert And in our sense here, and in the sense it has always been used in what has laughingly been called „psychotherapy“ in the past… Very often they didn’t laugh though. I shouldn’t say that. Many of the patients who have been through past psychotherapies are in bad shape. They can’t laugh anymore; they have broken jaws or things like that.

So anyway, „look into,“ so a person looking into self, that’s introversion.

A person looking out from self to the environment would be extroversion.

All people are on a gradient scale of extroversion-introversion. It is optimum in this society at this time to have, I would say, about 80 percent of the attention on self to see that one behaves socially and 20 percent not further than two or three feet from the nose. And if one can assume this rather impacted state, he is then considered extremely acceptable socially because he’s in apathy and can be handled by the environment.

Don’t think that a 50 percent introversion and a 50 percent extroversion is optimum. Just because it’s happy to break these two words down (they’re two words so we break them in half), don’t think that’s Optimum; it isn’t We want a maximum of about 2 percent introversion and about 98 extroversion.

You want the fellow to keep enough finger on the body so that it doesn’t run away. Bodies are very obedient. People have been made to obey and made to survive so much and with so much force that they’ve gotten the idea that they have to work very hard to make their body obey. Papa and Mama did, didn’t they? They had to work very hard to make this body obey, so therefore people think they have to work hard to make it obey, too. And they also think they have to work very, very hard to survive. And they don’t have to work hard to survive. As a matter of fact, the harder they work just to survive and nothing else, why, the less they’re going to survive, and that’s a certainty — the less happy they’re going to be about it All right.

A technique, then, is at optimum, according to this definition, which produces an extroversion in the minimum amount of time. And by extroversion here, we mean an extroversion which is stable.

Of course, you walk up to anybody who has been processed, hit him in the face with a baseball bat, he will introvert. He will look at where he’s been hit with the baseball bat, and that is the process of introversion. It isn’t people standing around saying, „You ought to look at yourself; you ought to put your attention on yourself.“ That’s what they’re saying all the time. Mama says, „Now, don’t touch that iron and don’t do this and don’t do that Think of what it might do to you and you don’t want to get hurt,“ and so forth. This is all another way of saying, „Put your attention on yourself.“

In most arguments, people start in logically and end up personally. They start in saying, „Well I’m a Democrat because…“ and then they finally finish up (something logical, you see), „… and you’re a dog!“ Not because of anything, you see. That is the course of an argument.

Well, the course of the argument of a life form and the MEST universe is just that course. He starts in and he has his anchor points way out, and the MEST universe starts to work on him. And it gives him the idea that his anchor points are in closer and in closer and in closer and in closer and in closer and… „What anchor points?“ That’s the end of it „What anchor points?“

Now, the eight dynamics — never more useful than right now — the eight dynamics carry forward an expanding perimeter. Dynamic eight just happens to include all the space of the MEST universe! That’s all the space of the MEST universe.

Well, you know that your anchor points aren’t reaching out there now, even though you probably have some anchor points out there someplace.

Dynamic seven is anchor points into the ultimate or absolute of life, and of course includes spirits and all that sort of thing, and that’s dynamic seven.

Dynamic six, again, is the MEST universe. And it, however, is the MEST universe in a little more specialized wise, since it includes all the energy and motion and matter and forms of the MEST universe. It just doesn’t include dynamic eight, which is all the space in the MEST universe.

Now, we go back from that, we get five. Here is all the life there is in the MEST universe.

We get four, all the man there is; three, all the group there is; two, all the sex and continuation as children that there is and one, all of you that there is.

Now, if a person were all the way up on all of these dynamics, he would naturally have an enormous perimeter.

But you notice that you can fall off on each dynamic. In other words, a person could fall off on each dynamic, so he still had a little bit left of each one. Each dynamic has a reducing perimeter.

Now, this is an interesting thing. What I’m giving you here doesn’t happen to be a theoretical explanation. You can ask a preclear how far he can reach from himself, and if he’s — very, very terrible condition, he can’t.

A fellow — he told me the other day about a lady who couldn’t sweep, couldn’t work, couldn’t dean up anything. And the reason why: she couldn’t touch anything, couldn’t touch a broom. So her hands were sore all the time. Gee, she was in interesting condition, wasn’t she?

And he was sharp enough to see that this person couldn’t touch work; anything connected with work was untouchable. Work, an ability to handle effort, in other words, is a common denominator.

In this society, we have work and play mixed up. The handling of effort which gives one some pleasure is play. Right here on Earth there are much older cultures than the United States of America which find the handling of effort, in what you would call work, a great deal of pleasure — cultures where this is uniformly held to be true. They’re in good shape. So there’s something special and peculiar about the language or cultural pattern of the United States which saves labor, condemns labor and won’t have any labor, and has to work forward toward a retirement, which is actually the center pin of what is, if anything is, destroying this culture — just effort, the unwillingness to handle effort.

Well, as the willingness to handle effort dwindles, one comes at last on the reduced perimeter which he finds in a psychotic who has his attention not even out as far as his nose. You ask a psychotic, then, to reach a couple of feet from him and you will begin the course of his upward line.

There is a direct relationship toward amount of space embraced by the individual and the alertness, ability to move, ability to act, react, think, create and sanity — there is a direct relationship between the amount of space that a person can occupy with his anchor points. The amount of space he can occupy is tremendously important, so important that one could phrase the effort of low-toned people in trying to take space away from other people. Low-toned people try to take space away from other people. They’re „space hungry.“

Here you have an entire universe completely chockablock space — more space than you could comfortably walk over for a long time and actually more space than you could comfortably throw a dollar across. And yet, here they are, fighting madly to take each other’s space. Well, this is merely because prepared space is so much more desirable than space which has not been prepared — which is to say, space which has mock-ups in it is better space than empty space. But nevertheless, these people are just „space hungry.“

And you see somebody who can’t handle space, he is certainly — at a certain level of the Tone Scale on down — he is certainly trying to take people’s space away from them.

A psychotic in a very manic, emotional, mad state, simply acts mad and moves a great deal and moves frighteningly and horribly, in that last frantic effort to get at least a couple of cubic inches of space off the nurse or something.

Space is treated by an individual as a commodity, and when a person thinks he’s running out of space, he gets in bad condition. This explains the New Yorker. The New Yorker has an awful time — your taxi driver up there and so forth, they have an awful time the second that they really confront and begin to think about the amount of space. And up to the time when they don’t consider that their space is anything remarkable or that space is, they don’t feel pushed around, why, they’re perfectly happy, because it’s ample space for them. They own all the space in New York. Then somebody comes along and says, „You don’t own all the space in New York.“ One of the ways they do that is to run into them. Another cab runs into this cabdriver hard enough and this demonstrates to him that he hasn’t got as much space.

The cooperative ownership of space is really the only solution life can have because the individual ownership of space is a very difficult thing.

Little children own space cooperatively with everybody in town. You have them go around, and they’ll talk about „my city hall,“ they’ll talk about „my this“ and „my that“ It’s — all belongs to them because they’re not thinking in terms of ownership.

Where ownership enters — the whole connotation of ownership — where this enters, a person has immediately begun to believe that somebody else can own space. And the second he buys the idea that somebody else can own space then he realizes that to secure his space he has to own the space which he already has. And so you get barbed wire fences — you get barbed wire fences in the end of the state of Texas. People are starting to nail down space.

Up to the time when the barbed wire fence moves in, a country is much freer. And after the barbed wire fences moved in — people begin to worry and worry and worry about more — more and more about space, space, space. And then, finally, somebody starts putting in county lines and roads and road markers, and they start surveying out small plots of ground-forty acres and so forth — and the tone of the country is coming down, coming down. And then they get to a point where they have towns and cities and big buildings, and the tone of the country is dropping further and further and further. And when the tone has come down to a point where they establish a university, they’re gone.

Anyway, the little red schoolhouse is the big space robber. They take the whole big beautiful outdoors away from this little kid. You know, they speak of — they should be ashamed of taking candy away from the baby. Ah! Take all the candy you want away from a baby, but don’t take the space away from a kid by putting him in school. He’ll become like us.

By the time you have put somebody in a limited space for an awful long space of time (that was a terrible picture, by the way), by the time you put somebody in a limited space for a long while, he’s getting more and more fixed, more and more fixed, more and more fixed in his space relationships. But don’t do this to him: don’t put him in limited space and then make him suppress all white because he will eventually vanish out of existence what anchor points he has.

So don’t put him in the position of small space and suppress white because if he gets into that kind of a situation, he’ll become normal. That’s exactly what you do when you read. You suppress white and let the black come in.

You can run after an explosion — if you suddenly had a big explosion out here in the street, you could run out in the street and just listen to what people were asking each other, and they would say, „What is the significance of that?“ That’s all blackness is. And that’s all the mystery there is, is „What is the significance of that explosion?“

The first space was formed by explosive anchor points. Now, we see how this is. We see, then, that we get a dwindling spiral because the more space suppression there is, the more a person has to think about it because he can’t have the other space, he can just think of how it looks. So you get more and more suppression, and you get more and more thinkingness, and as you get less space, they think more — and less space, they think more and more and more. And then they figure, figure, figure, figure, figure, figure, figure, figure, figure and they’re — become a stockbroker or something. Figure, figure, figure, figure, figure. They become a philosopher.

Every once in a while somebody says to me — somebody says to me, „What makes you think up all this?“ Well, as a matter of fact, I don’t think up all this. It’s one of the remarkable things about it. There is no think-up, actually, in connection with this. If this were going on a figure, figure, figure, it would have taken an — many, many years and years and years and years and years — oh, I’d say another hundred years or two, to have gotten all this sifted out, if it was going to get sifted out at all.

But that isn’t the evolution of it The evolution of this is: You know what it is, and then you don’t know the language in which to express it, and then you don’t know how bad off people are, and then you don’t know how all this goes together. But here we have what? We have highly specialized applications and highly specialized communication systems.

So looking at it from freedom of space at a constriction of space, the problem is solvable. But believe me, and if you don’t believe anything else I say, at least listen to this: Trying to solve a problem from constricted space to find open space is impossible, and that’s why the problem wasn’t solved in universities. They sit in constricted space and try to imagine what wide space is. It can’t be done.

If they really had wanted to solve the problem of the mind, they would have gone off and sat on Pikes Peak for a while. The Hindu does that I learned that when I was a kid, the terrific effect of suddenly going out into the wilderness and talking to nobody and seeing nothing for just days and days and days and days — fourteen days. And your anchor points keep going out, out, out, out And after a while, you don’t see any significance at all in life. There just isn’t You’re animate; you’re happy.

Well, that is the direction from which we’ve been trying to solve the problem — at least, has been from outer space, trying to look into a constricted space and find out what was going on.

And this has been a problem, mainly, of communication. You will find, for instance, lectures in 1950 that talk about the reducing perimeter of the dynamics and so on. Well, it wasn’t intelligible — insufficiently intelligible for application and insufficiently understood in application, as far as I was concerned, to make it intelligible.

This is mainly a problem of finding out what anchor points do or don’t, but mainly — is there anything desirable in constricted space? Yes, yes, you can constrict space, but for heaven’s sakes, as a person, as a being, don’t get into a situation — don’t get into a situation where you see everything as a constriction, and where everything has to be constricted or it has no value at all. If you get into that sort of an idea about life — that it’s all got to be close up — you’ve got to have a small office; you’ve got to have a small classroom; that you have to be in a car all the time in order to move through space at all and so forth, watch out, because you’re really hitting the roily coaster.

Every once in a while, why, take a look and find out how far away it is to something or other, but look all the way to something or other. Try to go out sometime and look at the stars. And just take a look at the stars and then put an anchor point alongside of one.

You know, traditionally, you’re supposed to look at the stars in this fashion: You’re supposed to look at the stars and realize how insignificant you are. No, you look at the stars and put out a couple of anchor points.

In the matter, then, of Six Steps to Better Beingness, we have a technique which doesn’t entirely — its design doesn’t entirely do this, but which will probably be changed somewhat here and there, and will do this — which alternates the attention from the mind to the environment, from the environment to the mind, from the mind to the environment In other words, we invite an introversion and then go into an extroversion, see, and in such a way, try to knock off the things which are keeping the preclear from being well extroverted. You see, there’s the modus operandi which should be behind any such technique.

And you can just put this down as the basic technique of techniques — is „Put your attention on yourself now.“ „Now put it on the walls of the room.“ „Now put your attention on yourself.“ „Now put it on the lamp.“ „Now put your attention on yourself.“ „Now put it on the sun.“ See, that would be the technique, I mean, that’s…You know, I talked and talked and talked for three years trying to boil that down to a sentence, and I just did it.

Well, that alternation then pulls loose a person’s attention units, both where they’re stuck out there (remember they are stuck out there, you see) and where they’re stuck in here.

Now, the one thing a person won’t have — you know, you go around and you say, „I have been betrayed. My parents betrayed me and others-people betrayed me.“ You know, people will talk about being betrayed, but they don’t talk about being ridiculed. Just put that down very significant to the whole problem. You have people all around who have their anchor points so close in to their noses that they can’t see you. And these people would then perforce — not because it’s the dwindling spiral or necessarily the operation of the universe — these people would much rather have their anchor points in dose than way out there because they know they haven’t got force enough, they think, to guard an anchor point way out there. Well, what’s that say then in terms of thought? They’re more afraid of ridicule than they are of betrayal Ridicule is much worse than betrayal, infinitely worse.

That’s why your preclear doesn’t laugh, that’s why he doesn’t line charge. He can’t laugh. Laugh is a symptom of ridicule. Laughter gets perverted and ground down and smashed in and a few other things happen to it and has a nasty habit of becoming a ridicule. And this — he’ll just lump this whole thing together. There’s good, wide, healthy laughter and all that sort of thing, but he can’t see anything in a laugh, let’s say, but ridicule.

Now, if you want anybody to get the emotion of shame, embarrassment or being ridiculed — shame and embarrassment, that’s the result of having been ridiculed — all you have to do is get him with the idea that somebody has some possession of his and is holding it out many feet away from him and won’t let it come back. You can just get a preclear to get this idea, and after a while he gets terribly nervous, and shame and embarrassment and stage fright and all sorts of things turn on as a consequence.

You take somebody who actually has his anchor points way in — he tells you immediately that he has a terrible vulnerability.

But the reverse situation could theoretically occur, but I do not know that it exists. Theoretically, there could be the person who has his anchor points so posed that he won’t have one in. You see, he wouldn’t have an anchor point up close to him. Now, that person might exist; it might be the symptom at the bottom of the very, very thin person. He won’t have an anchor point up dose to him. Might account for the lankiness of Texans or something of the sort Now, I haven’t explored that, but you may find that to be the case.

Well, he obviously is much fonder of ridicule than he is of betrayal. Betrayal is worse to him than ridicule, and you’d find that in his makeup. But betrayal is usually the favored one. They will talk about being betrayed, but they will not talk very much about being ridiculed.

Now, how do you get a person to feel the emotion of having been betrayed and everything connected with that emotion? Just get him to hold his anchor points insufferably dose to him or get him to feel that they have been driven in on him hard.

You wonder why a society which was moving fast over rather insecure roads would eventually become relatively paranoid and run into the „only one“ computation easily. A society which is moving around in large vehicles which do not themselves necessitate putting out any anchor points, rather than a glance at a road sign once in a while, would have a tendency to run into the „only one“ computation.

Why? Well, every town is coming up on them this way — every new landmark, every new circle, every signpost is coming right up to them, up to them, and if they claim those as their anchor points, it’s apparent to them that their anchor points are being driven in.

You find somebody driving a vehicle who cannot easily keep his anchor points up ahead of him about a mile or two. That is to say, he can’t include all the space in front of him. If this — you find this person unable to do that, he is getting in the direction of a bad driver. One of these days he’ll have an accident That’s just because of this smash-in of anchor points. They aren’t his anchor points, and he owns all of them anyhow, but he’s restricted by the road. And the road is a great evaluator, believe me; it restricts a person into one channel.

Every once in a while you’ll find a preclear who has, up in front of his nose, some kind of a long stripe. It goes way out in front of him. He’s got this idea, see? I shouldn’t say this is common; it’s very, very rare — not over 90 percent of people have it (laughter) And this long stripe, if he’ll just unroll it, is a road; that’s all it is. It’s not an electronic or anything else; it’s just a road from this life. It’s all the points off of all the roads that he’s been trying to stop.

Now, when a person has an accident, he has already decided he’s going to go down this road, and the road reevaluated for him; it stopped him. He stopped before he arrived. Then you’ll find this person later on unable to get in a taxicab until it’s actually there. You’ll find them unable to get ready until the time has arrived that they should be there. You will find them unable to keep an appointment; they will always be late for the appointment Why is that? They can’t arrive. There are people who cannot start and people who cannot finish.

And the common one in this society, because of its transport problems and so on is people can’t arrive. They’re tremendous starters but terrible finishers. They can’t get there.

If, for a few days however one — this rights very easily — if one just for a few days made up his mind to be there every time, he’d find his whole mental aspect shifting on him. His whole idea is he can’t arrive, that’s all. That’s because he can’t get there geographically.

Also, if he can’t arrive, he can’t return, and, oh, it gets very complex.

Now, you see, then, what our goal is here. It’s just to give the pc more space. Or sometimes, theoretically, you’ll run into a preclear who has too much space and he can’t withdraw from it But if he has that computation, the one where he doesn’t have enough space is there, too, and is the more significant one.

Everybody, to some slight degree, is in this computation. He can’t withdraw from a certain piece of space. Somebody has something of his.

The fellow whose emotions shut off the day the girl jilts him should be no mystery to you now. Somebody has got one of his anchor points, and he’s occupying too much space in connection with it And when you’ve got too much space, you can’t have an emotion. An emotion is actually a condensation of looking, and looking requires space. So he can’t get his lookingness condensed enough to have an emotion because somebody has Bertha over in Hog County.

You see how that is? That would apply to a girl. She fell in love when she was sixteen, this fellow went off with his wife and got an anchor point She’s lost an anchor point, one that was very significant to her. Now, she’s got that space stretched there and so can’t turn on an emotion again.

You get these people who have no emotion. In spite of every protestation, the E-Meter there will tell you that they have had a love affair which came to a very, very sad end, and they got their space stretched and now they can’t get it back together again, so they have (quote) no emotion (unquote).

So we have these two conditions, as I say, again. The predominant one is — the favored one, the one people like best is betrayal — anchor points driven in — and the one they like least is ridicule — anchor points out.

So you see, space is terribly valuable, and yet people can’t have space, because if they had space, they’d be ridiculed. This is elementary.

Six Steps to Better Beingness includes in it nothing, really, more or less than what we have covered in SOP 8 and SOP 8-L, but is a technique designed and is light enough to be used by the individual upon himself, with this one little admonition. And that is don’t give a person way, way, way, way, way down the Tone Scale — neurotic’s range — Ten Minutes of Nothing. They go psewwv.

Now a person at first, when he starts to run this, gets an interesting manifestation. Give him Ten Minutes of Nothing, and it takes him quite a while, several sessions or several trials — in other words, several passes through Six Steps to Better Beingness — before he finally, all of a sudden gets nothing. The first moment he really completely gets nothing, he’s really quite surprised. It’s very, very satisfying to really get nothing. Before that, he’s had something along with the nothing each time.

Now, you can run Q and A on Ten Minutes of Nothing. „Get all the nothingness around the body.“ „Now get that as a question.“ „Now get the nothingness in the body as the answer.“ And you’ll peel a guy down, layer by layer, to a point where he can get nothing very easily.

Or you say, „Now get the solidity of the body.“ „Now get how solid it is as the question.“ „Now fill in all the space around the individual solidly as the answer.“ And you have, of course — you have immediately the situation which he is heading toward — his anchor points all just completely pounded in solid around him.

But Ten Minutes of Nothing, a person just lets go of everything. It is not ten minutes of no room, not just ten minutes of no body; it’s ten minutes without thought, too, you see? It’s just nothing. And you’ll find your preclear or yourself, if you’re self-auditing this, will achieve Ten Minutes of Nothing after several passes through if he doesn’t achieve it the first time.

On some cases, not neurotic, you will find the preclear in the belief that he has just been ignited with a bomb or something of the sort because he just — boom. Ten Minutes of Nothing and he just suddenly lets go of everything. He gets somatics all over and so on.

Now, that doesn’t mean that he’s neurotic, because a neurotic, if you ask him to get Ten Minutes of Nothing just on the thought of the word, ‘Ten Minutes of Nothing. Oh, no, no, no, no, no, no!“ He’s got to have something. He’s just got to have something. And it’s so obsessive that the thought of getting nothing is very upsetting to him. So you can monitor that technique. Actually, you won’t get in a lot of trouble. So the fellow goes crazy, I mean, you can pull him out of it. Nothing to it.

Well, that’s step number one in this. If you were to do this, you know, every one of these little techniques in Six Steps to Better Beingness, taken all by itself and just run — just run nothing else but this one little technique, and it’ll finally produce the desired results. But you’re not getting that introversion-extroversion shift, and that is a desirable thing to get because it changes the aspect of the case if done in that way.

Now, all of the techniques in here can be found elsewhere except Ten Minutes of Nothing and I think, also, the Opposite Pole. But the Opposite Pole is an extremely, extremely too simple explanation and activity of Q and A. And you’ll recognize in Opposite Pole just what I’ve been talking about in Q and A. That’s all that is.

Now, as we go down the line here with this, we find Step II is Duplication. And I described Duplication to you yesterday — how you duplicate. Well, you have the preclear do it the same way. You just say, „You see that table? All right Let’s make a duplicate alongside of the table. Let’s make another table alongside of the table.“

Now, if he makes a very, very fancy table, if he’s not able to make the same table, why, he needs a lot of this. Or other way to — if he can only make the same table, having looked at it, he’s in an obsessive duplication, you see. He’s compelled to duplicate. He can’t do anything else but duplicate. Well, you want him to be able to change things like that.

You find a lot of little kids in school, they look at the table and they can only make a table. Now you say, „Make the table bigger,“ gnng. They can’t because they have to have the model to do it Well, we’re trying to cure people of needing a model is what we’re trying to do here. And we’re also, in this wise, trying to make it possible for them to go back to places where they think they can’t go anymore.

Duplication goes right into reestablishing the ability to enter a geographical area. Do lots of Duplication, all of a sudden the fellow isn’t any longer afraid of geography. This is — you work out why that is. A fellow can’t go back, which is he can’t return, means he must be something different.

He can’t be the same thing because he can’t be in the same place. See how it works out? He can’t be in the same place so he can’t be the same thing again. And this gets up to a hectic level where — do you know, people will not go down to the same movie time after time after time after time? Because live theater is so superior to that stuff on celluloid — people will go and see a stage play time after time, but then they know the stage play is different every time they see it, so they’re led along a little bit by that And then stage plays are usually well-written and so on, unlike movies.

Of course, movies are getting better these days. They have to; they haven’t any audience. If they’d only gotten better about ten, fifteen years ago, why, everybody would be a lot happier. But remember ten or fifteen years ago, Hollywood was giving us G-, H — or R-, S-grade pictures or X-grade pictures, something like that All ran on the same formula. They had this little guy and he was a tough guy and he was a nice guy and he had a girl and he went through some motion and so on. And it all broke down to this chase in the automobile, and then the villain got it, and that was that You know, and they just kept filming this. Well, they didn’t film it artistically or well. They filmed it very poorly, and people got excessively tired of it. They got retchingly tired of it, not just wretchedly.

And Hollywood would just have to have a tremendous lot of steam on the ball right now to try to even vaguely pick up above TV. And TV is horrible! So Hollywood really smelled to lose its audience like that And of course, TV doesn’t require anyone to put out an anchor point There sits the handy little jim-dandy set right in the house, and it keeps putting out anchor points at you. You haven’t got a thing to say about it; it just keeps smashing home.

Now then, some parents — I’ll tell you, some parents are really peculiar. I’ve known some people in my time who were very peculiar — they let their children sit there and look at it for hours. Do you know people really do that? They let their children sit there in front of that television receiver.

Now, don’t tell RCA or anybody else that I told you anything about television receivers or tried to run down television receivers because I’d hate like the mischief to spoil any sales for them. But the heavy particle coming out of them is intensely destructive, and if intensified a little bit would amount to a death ray. Well, you can take it or not or believe it or not; they’re trying like mad to correct it.

Now, I haven’t any right to say that really; it’s not been proven that a television receiver is always a death ray. This has not been proven.

Besides, I don’t object to the death ray part of it, I just object to the way the programs smell.

So, here again is a question of anchor points. As long as there exist places in the universe where a person can’t put his anchor points, there exist places in the universe where a person can’t be. If there are places where a person can’t be, then there are places which he can’t duplicate. And you just start running Duplication and eventually places he can’t be will start to show up, only you don’t pay any attention to these. It is an internal effort to get out the anchor points, you see — mental, internal. And this, of course, is varied the second that we go to the next technique.

We’re out again. With Nothing, by the way, you’re really out. The person — just let him go out and in. And a person is not paying too much attention to where he is, so we have that solved.

Now, we go into Duplication; it’s internal to a large degree. Although he is looking out and putting his duplicates out, he is also processing mock-ups in his head. So this is more of an introverted technique than you would immediately suspect But then it gradually becomes an extroverted technique. That’s Duplication.

Now, we go on to good old Spacation and, believe me, that’s really getting the anchor points out with a vengeance and insisting they stay there. That’s just „Reach out of your head,“ or just „Reach now to the two back corners of the room, and get interested in those two corners and don’t think,“ and that’s all. Now, you could probably do that for a long, long, long, long time. Very interesting things happen.

On Nothingness, by the way, people quite often get seriously sick at their stomachs. They just go into a major decline because of this, because that’s the one thing a stomach can’t have is nothing. The whole future of a stomach must consist of something.

So, we go into our good old friend here, Spacation, which is just Step III of SOP 8. Well, is there anything hard to do about it? If you did it all in running Six Steps to Better Beingness, it would really be better than just doing the one part of it But in the Six Steps, it’s sufficient to do the one part of it.

This is very easy. You just reach the two back corners of the room and get interested in them. Do you do anything else? Do you think about it? Do you figure? No! You ask the preclear — if you’re doing this to somebody — every once in a while, „You got ahold of those corners?“

„Yeah, yeah, yeah.“ Well, you’ll watch him and if he’s really got hold of the corners, eventually his chin will start to come back. The truth of the matter is he’s coming out of his head. Watch him and his chin will come back and back and back, and all of a sudden, his body will relax somewhat. If his body doesn’t relax somewhat, he needs a lot of mock-ups of explosion and admiration to soften up that energy, because he’s stuck. All right. By the way, if he comes out of his head very easily, his chin won’t come back.

Now, after we do a spacation, here is Step VII of SOP 8. Well, if you did a total spacation, you would then go from the corners of the room to building a cube of space of the preclear’s own, just like it says in SOP 8, Issue 16-G. It needs no further description than that See, if you did that totally, if you did this for five or ten minutes, holding the back corners of the room, or even for a minute or two, and then went on and had the preclear put out eight anchor points, you would have your intermediate step whereby you’ve extroverted and then run the introversion step, see?

So your next step would have to be a contact, and so it is here, a contact And this is Contact. Contact therapy is the brief name for Step VII of SOP 8, which is „What room?“ „What is the realest thing in the room to you? Reach out and touch it“

Now, it’s put in here not because everybody is crazy, but because it’s an exteriorization step. It’s a step which puts a person’s attention out on the environment again. So far we’ve gone out — in, out — in and out.

How do you do that? You just say to the preclear, „All right You see that glass on the table? Well, pick it up. Now set it down and go back to the couch.“

And he’ll say, „That’s a hell of a step. Wouldn’t do anything for anybody.“ And if he thinks that’s the case, the glass wasn’t real to him. That’s the joker.

A person who is in real good shape would just as soon pick up a glass. A glass has sensation. And so you should ask him then if he says, „Ah, that’s no step“ — is you’d say, „Now, what in the room is really real to you?“ „Go over and touch it.“ „Now let go of it“ He’s liable to go over and touch it and let go of it and some people will surprise you. It doesn’t mean they’re psychotic; it just means they’ve gone out of present time. They’ll all of a sudden pick up the object and they’ll say, „Gee, that’s real. That’s the first MEST I’ve had my hands on for a long time.“

Every once in a while a person gets a mock-up like that by the way. They get this one mock-up — boy, it’s real! Boy, a real good mock-up. And then you try and make them get another mock-up. No, they want to mock up that quarter or whatever was really real to them. So you go from there to Contact.

Self Analysis is self-explanatory in Self Analysis. If you want to improve on Self Analysis, however — you see, we’re contact out to the room; now, on this step, Self Analysis, Step V, we’re back inside the person’s head again, we’re internally storing it up — is you get him to put out two mock-ups of whatever he’s doing. If you want to improve on Self Analysis, instead of one mock-up, put out two. That’s two anchor points, don’t you see? That’s his own universe in operation.

Now, of course, we have worked — we’re internal — introverted, extroverted, introverted, extroverted, introverted, extroverted, but where’s the third universe? Well, we pick up the third universe with the step, Opposite Pole Processing. And you could do Opposite Pole Processing exactly as I was doing Q and A in the demonstration, and it’ll come off but beautifully.

The other person’s universe, the other person’s viewpoint — one thinks more about what other people are thinking than about what other people are seeing. And as long as a preclear is concerned more about what they’re thinking than what they’re seeing, he’s in bad shape, he’s normal. So you want to run that out, and Opposite Poles, done just as I did that Q and A demonstration, is the best way to do it That’s all it is, it’s Q and A. This is another way — simpler, less effective way — of doing Q and A.

But remember that this little technique here does have its more interesting aspects. You take somebody who is quite afraid of life in general, and you start to get geographical areas saying, „I’m going to betray you.“ And him saying, „Nothing there.“ Not go into flows or anything like that, but just get the idea — just get the idea that Miami, Florida is saying to him, „I’m going to betray you.“ (No, nothing ever happened to me in Miami) „I’m going to betray you.“

The fellow was arrested or something like that in Montreal, and whether he realizes it or not, he’s really afraid of the whole geographical area of Montreal. So just get Montreal saying, „I’m going to betray you.“ Get Montreal — gets the idea, „I’m going to betray you.“ He just does this in a mock-up. And then he says, „Nothing there“ and then, „Going to betray you,“ and, „Nothing there.“ Reaching and withdrawing, reaching and withdrawing from Montreal — what you’re doing. Formula H is where it comes in. And the person all of a sudden frees up about Montreal and he’ll come right on uptone. This is a handy jim-dandy little tone raiser, because that’s what a person is really worried about, is not being things. He can only start being concerned about being things when he can’t be places. Being places is much senior to being things. He starts to be things which can be places. One starts getting dressed for the part You see, the only way you could be in such-and-such a place…

The only way you could be on that street down there is to wear clothes. Well, I notice some of you look disparagingly, but that’s the truth. As a matter of fact, it’s a police offense to appear down in that street without clothes. All right You have to be dressed; you have to be a human being in clothes to appear in the street down there.

Another thing is to be acceptable in a hospital, you have to have a sick body. To be acceptable to the Navy, you have to be capable of twenty-twenty vision or something like that You see, there’s always these conditions.

Of course, the one way a fellow is tremendously acceptable is not to be anything, just be there. Nobody can even object to it So you have your optimum condition. Of course, it’s a lot more fun, we will admit, to wear clothes. And that’s obvious to everybody. But…

You know, people seldom — people somehow or other have kept from realizing… A lovely little button, by the way, „I don’t dare realize it.“ Another little button, the same line, „I don’t dare let it happen again.“ The same thing which is, „I don’t dare be there anymore. These as concepts and — very secondary processing, concepts. Any thought process is very secondary. A person has any one of these ideas — he doesn’t dare realize how far into a complete artificiality he and the group with which he’s associated have drifted He hadn’t any idea about it at all.

But if he were to sit down — this is therapy itself — and just start spotting complete, irrelevant stupidities (or he could read New Yorker magazine), he would be surprised because any reason that he finds anywhere will blow up. There isn’t any reason about anything which will bear the test of fact. Interesting, isn’t it? There are no reasons. A Q and A. The reason for the microphone is a microphone, unless you and I know that the microphone can do certain things and has a certain process and that this process goes forward. Once we’ve started it doing this process, we don’t have to think about it anymore, it goes on doing it till somebody turns a light switch someplace. And so we get the mind entering in the problem to the thing.

Just so in processing. The auditor’s mind can enter more problems into the preclear than the preclear can well solve in ages to come. You take some very sharp, extremely clever auditor who knows life, and he starts looking at this poor, simple, little kid that he’s going to process. Well, they got this to a fine turn in psychoanalysis; they even have words there that the psychoanalyst can’t pronounce.

But even here, this auditor, he knows so much about what is going on that he knows all these answers and reasons and problems and connections and all that sort of thing. And he’ll look at this poor preclear, and this preclear is being — being what he’s being, see? He just is — he’s real stupid. (laughter) And the auditor is completely baffled! Case baffles him; he just can’t get anyplace with this case.

Same way, every once in a while these techniques I give you, they baffle auditors. „Ten Minutes of Nothing? What’s the significance of this?“

Well, here is your very clever mind at work. But remember, the man who is being clever most of the time actually isn’t being clever out of his engram bank. You could actually beat somebody up enough so that he’ll get smart in a certain stimulus-response way. You can make a dog this way. You can get a dog so that he will jump up and jump down and jump up and jump down if you beat him around enough. But this isn’t really being clever. It takes a pretty good thetan to be very clever. And he starts tracing over the reactive mind, finding reasons for, and it’s a very absorbing problem; he’d get tremendously interested in it. That’s how he got introverted in the first place — it’s such an interesting problem. And he keeps looking this over, and he sees the connections going this way and the connections going that way.

Oh, it’s lovely! And then he looks up from it — you know, and then be — bong. He’s looking back at it again.

When a thetan first contacted a body, I swear he probably didn’t have any idea what he was doing; he just suddenly got interested in the body and more and more concentrated on the body. And there isn’t one in this room, really, that didn’t have this happen. Pang. All of a sudden he was tremendously interested in the body, and then all of a sudden, he was only a body. There he is, he’s gone, nothing; he’s forgotten how to be a thetan completely. He knows thetans don’t exist; he’s a body. This is real silly — real silly. All right.

There, in essence, is Six Steps to Better Beingness. Now remember, it’s a Group Process. It is an optimum process, really, on groups, and it goes out — in: out to the material universe, in to the preclear’s own universe, out to the material universe, in to the preclear’s own universe and then finishes up with a step which goes into the third universe.

And people will exteriorize on this, and it can be run on oneself if one disciplines oneself to simply run ten minutes of each all the way down the line, or five minutes of each all the way down the line or something like that, and continues all the way through the list.

But remember in auditing yourself, for heaven’s sakes, please, please recognize this fact that you can get so interested in the reactive bank and so interested in the computation, that you don’t extrovert again. So park this little piece of paper up in front of you, and remember that’s all that’s wrong with you is you’re introverted about the reactive mind. Just park the piece of paper up in front of you with that list. There’s a complete list here on the back page of it and it says, „Ten Minutes of Nothing,“ do that ten minutes, see? „Duplication,“ do it for three or four minutes. „Spacation,“ do it for ten minutes. „Contact,“ you’ll say, „that’s a silly one, I’ll skip that“ You look around the room after you’ve been doing this corner of the room thing, find something that’s real to you, pick it up and put it down, sit back in the seat again.

And then you pick up old Self Analysis and you just open it up at the last place you were, at random or something like that and it says, „Can you create a scene in which…“ and run over half a dozen of them.

And then go to the Opposite Pole and do just like it says here if you want to. Or put Papa’s body on and turn it around, put it on as the question, turn it around as the answer — just do that two or three times.

Then get a point out there someplace, random, and have it say, „I’m going to betray you,“ or „I’m ridiculing you,“ and you’ve got it Or just run it just like it says here. You don’t have to worry about it particularly; you can vary it And then start right on around again and get Ten Minutes of Nothing.

Now, you can go through with this with great rapidity. There are those agitated, nervous minds which would much rather do a lot of steps in a very little space of time. And there are those minds which will say — says, „Well, we’ll do Ten Minutes of Nothing for the next two weeks now, and then we’ll…“ They’re thorough. Well, when this gets to Germany — when this gets to Germany, that’s the way it will be done, (laughter) But right here in America, this is how you do it — just put it up there in front of you and run through it.

And if you find yourself coasting very far off of this technique when you’ve made up your mind to do this technique, you know what you’re doing. You’re just introverting and examining some more phenomena inside your own mind and that isn’t going to do you a bit of good, really. Going to be pleasant but it isn’t going to do you much good.

There are lots more techniques than this, but this is the handiest one to do an extroversion-introversion sequence that I know about.

Let’s take a break.