Hello.

Audience: Hello.

Imagine finding you here. You're going to get the idea that this congress is full of gimmicks. Well, it's just today that's gimmick day. You get no further gimmicks after today. Boy, what you will watch out for tomorrow.

This happy sound here. You hear it?

Audience: No.

You didn't hear it. Well, it's just bubbling away merrily. You can hear this one.

You see this thing? This is an electrostatic… Pretty good, huh? This is a skull. We were afraid he'd get his ears cold.

This lecture is simply indicative, no more and no less, than the fact that the natural sciences, the physical sciences, are the basic sciences from which Dianetics and Scientology comes. And in this one hour I am going to show you the bones of a twenty-lecture course called the Anatomy of the Human Mind. I'm just going to give you a light pass over and show you what this type of course is all about because this course is going to be very important to you here and there, throughout the world.

Therefore, I feel that you should know something about this course and that you should get some sort of an insight into it.

Something new has happened. Something brand-new has happened. Many brand-new things have happened, but this particular brand-new thing is this: The world of the mind formerly belonged totally to the figure-figure of philosophy. It was owned property of the field of philosophy. It was the boys in the ivory tower who never went down and sweat and stunk in life who figured it all out. So, of course, they made very little progress.

Now I'm not that one — kind of fellows. It's sometimes a shock to you that I am not one of these ivory tower characters. I'm not trying to tell you I have lived. But I am telling you that I have been down with the troops in the trenches.

Life, life has to do with livingness. It doesn't have to do with figure-figure. Life has to do with environment. It has to do with beingnesses and doingnesses and havingnesses, and it's not the high and lofty thing of a big — a big — oh, read Spinoza. Read Spinoza. Oooh. Anybody who ever did otherwise than go nuts on such fare, was lucky.

Let me tell you. Life is life. Life is livingness and there are things with regard to life. And you want to know what is new about Dianetics and Scientology and what very, very, few people, except the old-timers in this field, fail to grasp is that Dianetics and Scientology is as demonstrable as a foot rule.

Now there were many attacks upon the field of the humanities and the human mind. Many, many attacks from the field of the natural sciences. These began in the days of Newton. They tried to take Newton's three laws of motion and apply them to human livingness.

There were several activities in that regard some hundreds of years ago. If you want to know more about them, read up on it in the Encyclopaedia Britannica. There are several remarks in the Encyclopaedia Britannica of trying to apply Newton's laws of motion to livingness in order to get a direct result. These failed. These efforts failed. They didn't get anything coordinative. I don't know how they missed, but they didn't.

And as time went on, there has not been one natural scientist, not one physicist of any note, who has not tried to enter the field of the humanities.

What we are doing is not new. The effort and intention is not new. That it has come to fruition in terms of success is new and is the first time that any success has been obtained in this field.

You'll find that a fellow by the name of Sir James Jeans wrote endlessly on this subject. He tried to enter the field of life from the field of the natural sciences. He felt that there ought to be something in the field of livingness as precise as we already had in the field of physics.

The reason natural scientists tried to do this is they felt an enormous impatience with the wiggle-waggle, figure-figure, sometimes it works, sometimes it doesn't work of the humanities. They had a tremendous impatience for the impositive character of knowledge which existed in the fields of the past for the humanities.

You see how this could be. A natural scientist has the idea that a mountain exists or it doesn't exist. And it isn't dependent on anybody's opinion whether it exists or doesn't exist. A mountain is or a mountain isn't. And where were we in the field of the human mind? A fellow was nuts or was he nuts? There was nothing positive about it, you see?

Anybody could make capital out of it. There isn't a person in this audience who hasn't at one time or another been called insane. Not one of you. That's right, isn't it?

Somebody, some time or another has said you were crazy. On what evidence? On what evidence? And by the way, if you're still oppressed by the subject, I think you're sane.

Now, if an engineer has to pass a railroad from point A to point B, when he finishes his task, he either has a railroad from point A to point B or he doesn't have a railroad from point A to point B. That's all there is to it. He either has it or he doesn't have it. And nobody can come along and give his opinion on whether or not he has it. You get the idea?

Audience: Yes.

This is very different than the way they were feeling and working in the field of the human mind.

All right. What we have done that is spectacular is to make a complete breakthrough in the field of the human mind, taking the predictable, practical character of the physical sciences and moving them over into the humanities. And that is what has happened in Dianetics and Scientology. You can argue with it for years and it still exists that we have made the breakthrough.

We can change IQ. We can change personality. We can alter and handle human interpersonal relations on a highly positive basis. The degree that we can handle them actually is the degree that we are experienced and able in the fields of Dianetics and Scientology because Dianetics and Scientology has the answers.

Now, that's a new look. Even to some old-timers, that's a new look.

There are twenty items in Dianetics and Scientology that have nothing to do with figure-figure. Twenty separate items which are as solid as one of these test tubes. Twenty separate, different items are included in Dianetics and Scientology which form the backbone of this new lecture series: The Anatomy of the Human Mind Course. I haven't even written up the course yet. However, it's being given in Joburg and it is fantastically successful. Guys are just walking in off the street, never knew anything about anything, and the Instructor there, giving one — they come in any part of the course, you see? And the Instructor gives this lecture right according to a formula, bang, bang, bang, bang, bang. Shows them the item and then makes them find it in one another and then has a discussion period, and that is the whole thing.

And these people are going, wow, you know?

Why are they going wow? It's because they're not expected to sit there and figure-figure about it. Here is a thing, a concrete thing, and it can be demonstrated to them that it exists independent of opinion.

And existing independent of opinion, it therefore and thereby becomes as exact and accurate as the physical sciences. And there is our breakthrough. We have a practical subject that has nothing to do with anybody's beliefs.

Every once in a while I am accused of romping fantastically and meanly and viciously over people's personal beliefs. Well, you'll find out that I really don't try to. I don't try to stamp all over their personal beliefs. I only ask them to realize I have mine.

Look, today people aren't arrested for murder. The country's full of murderers who have never been caught. People are arrested and tried today for behavior. Is their behavior peculiar or isn't it? Does it agree with the norm or doesn't it?

Do you realize that that great un-American activity called the US government has as a basic rule that in times of national disaster, such as an atomic bombing, if they find anybody who was trying to do anything about the situation, he is to be arrested at once! Did you know they had that rule? Well, read their schoolbooks. Read civil defense books.

If anybody is trying to do anything or is being active, he is therefore being dangerous. Did you know that? That's behavior; policing of behavior. It'll get to a point finally that if you have a belief or if you behave in a certain way — they used to call them eccentrics, now they call them crazy.

You're getting to a point where you don't dare relax because behavior is being policed; because nobody has an idea of what right behavior is or what wrong behavior is. Somebody gets an opinion that something is wrong behavior and that's what's policed. This country, by the way, is one of the great sinners on the idea of trying people in public opinion. They throw it into the newspapers, and the guy's done. He's not tried in courts. He's tried by public opinion. That's policing of behavior.

But do they find out if the fellow who are policing him are sane or insane; if these people themselves are psychotically attacking or are psychotically critical or anything? Do they ever find out about these fellows? No. Because they don't know anything about that field.

Now look, for a people to be free, they must be free to behave as they think proper, so long as that behavior is not injurious to the — a greater number of the dynamics. You got the idea?

As soon as they tell you that this is wrong and that's wrong and that's wrong and that's wrong, ask them sometime, "Well, what's right?" and stop them in their tracks.

No, when the whole of the humanities gets summed up into this figure-figure thing called behavior, based on something nobody knows anything about, the Tightness and wrongness of existence goes by the boards. And people become slaves just on this one thing alone.

They are slaves because they are ignorant. What man in the society is right? What man in the society is decent? These are questions that can't be asked.

Well, look, what's a government going to do, run totally blind? Well, as long as you don't know anything about human beings, what else is there to do but drive totally blind and hope for the best. Think of that.

How would you like to be somebody in charge of this government right here at this moment with no more knowledge of the human mind and human existence than a government official at this time, does have? You'd go mad because you couldn't tell whose heart was in the right place and whose heart wasn't; who did a job — who would do a job and who wasn't; what anybody's motives were or what they weren't. All you could do is guess.

You wouldn't know whether your own party was supporting you or not if you didn't know anything about the mind.

Now, when it all goes into opinion and when it all goes into theory and when your behavior is all totally policed, you are no longer free and you can no longer govern and people can no longer live happily.

You have to have a practical science, not a science that is a good science because some philosopher with a long, grey beard in some ivory tower has said, "This is wisdom."

Whole nations have gone by the boards — whole, whole nations — because they had a bunch of wisdom, none of which made any sense. India, China, these are countries which right now are almost gone. They're in total tumult. They have been upset with all manner of political flurries. They had great wisdom, didn't they?

I knew, as a little boy in my teens, I saw their great wisdom. And I was disgusted with it because it always went with poverty and dirt, and that to me is not wisdom.

Yes, anybody in his right mind should be able to tolerate having a dirty face for a while, but not be proud of it! Not have as one of the primary requisites of being a commissar, the fact that one can have filthy, dirty fingernails at all times and bite them.

No, no. We have, we have in — on Earth here today, a great many woes and difficulties and a great many unhappy people, a great many starving people, a great many people who can't make it and they all stem out of the fact of ignorance. They don't know They have no literacy about the mind at all. They're living in a total darkness. And having no literacy, they can't understand their fellows and they don't know which man means them well and which man means them badly. They know none of the rules of the human mind.

What this world needs is a practical science, the parts of which are clearly visible. And if you can see this, then you can see into men's hearts and know them and live. That might not make sense to you at this moment. But it will. It will.

But let's talk some more about this anatomy course.

This anatomy course is fantastic simply because it takes its audiences, raw meat off the street, and they take a look at it, and they say, "What?" "This is the anatomy of the human mind!" Well, it is, you know. And they just lap it up, and they say, "That's it." And they feel very happy about it, and things go whirr — click in their heads, and they go gee, you know, that's real good, and that's very true, and so forth, because we just show them twenty things that are real, that they can find anyplace.

Now, when I say things, I say — I mean things. There are twenty things. They are very concrete things. I'm not going to give you a list of them because I didn't bring my notes.

This is probably the one time in history — this is the one time in history that I needed my notes. I'll write all these up and we will be able to actually get into it and do something. Ah! One of Kennedy's appointees.

But having no notes, why, I'll just have to play it off the cuff and show you only this — I'm not going to show you these twenty things but I am going to show you this — that we are in possession of things. We are studying things.

Now, I want to discuss first some of the things that the predecessors, our predecessors, have been discussing. But this, oddly enough, is one of the things which is taught in this particular course. One of the things taught in this course, The Anatomy of the Human Mind, is an item which I think you had better inspect fairly closely because you probably have never seen one.

It's very necessary that you see one, because our predecessors came aground on just this one thing.

There is the human brain. Well, you think I'm kidding. There's a brain. And I hope you realize that this is all they study in psychology. They study the brain.

Now, this stuff — this stuff is pretty — it's pretty ploppy. Now, it is — happens to be one of the things that is studied in the Anatomy of the Human Mind Course.

This brain is a shock absorber which prevents electronic currents from injuring the beingness of the person. It's an electronic shock absorber and people have them in their skulls. If you were to touch your skull at this moment — please do, touch your skull at this moment — realize one of these brains is under it. Would any of you like to — to tes — ?

Now, this is the brain, and this purpose of the brain is to arrest impulses and prevent them from causing severe pain and injury. That is actually its basic purpose. Various parts of this brain are supposed to do guidance of currents and are supposed to connect up into the inner control mechanisms of the individual. But they do less so than is commonly believed.

Those studies in psychology which tended to demonstrate this, were taken from war casualties. If the brains of war veterans were injured in certain places and the war veteran could not move certain portions of the body, they then assumed that the brain controlled those portions of the body. And that is how the brain control pattern was made.

However, in Dianetics and Scientology we have restored control of those portions even though that part of the brain remained missing.

So there's the human brain and it's in the skull and it's one of the things of Dianetics and Scientology. Okay?

Audience: Okay.

Okay.

If anybody'd like to inspect those, he can later. Okay?

All right. Now, that's one lecture, and we're not going to give you the full lectures of these things, but don't you think it makes the man in the street green when he recognizes the situation. No racial prejudice guides this at all. I mean there's no racial prejudice involved in this.

This is another lecture of the series of the Anatomy of the Human Mind Course.

By the way, these lectures have an exact pattern. They go this way.

One is a description and definition of Dianetics and Scientology. Mostly just a definition of Scientology, such as Scientology is the study of knowing how to know and is a study of the human mind, and so forth.

Then the second statement of the lecture is that if you finish this course, you get a course completion certificate because they keep forgetting it, and they'll stop attending lectures. That is to say they'll miss a lecture or two or something like that, thinking they can make it up later and still get a certificate, which they can't.

The next statement is a description of what we're covering, this date. So it'd be the human brain. "We're going to cover the human brain. The human brain is something or other, something or other, and the psychologists have studied it, and they think it's this and that, and actually here…"

Next is the thing itself, described and demonstrated. That is followed by having half of the audience find in the other half of the audience the thing described, and then, turnabout, have the other half find in the first half the thing described.

Then there is a break and then they come back for a brief question discussion period and definitions, just to make sure they found out what this thing was, and that is the end of that particular lecture.

Do you get the exact pattern of this lecture? It is a pattern of demonstration of things. It has nothing to do with their philosophic aspect whatsoever.

Now, here is one of these things. And this is the way we demonstrate them. The human nervous system. If we were giving this in the lecture, I'd give you the definition of Scientology, and I would give you the fact that you would get a certificate if you finished the course successfully. I would give you the statement concerning the nervous system and then let you find nervous systems in each other, probably by hitting the reflex points, or your knees and things of that character.

But let us suffice here that we have a puppet. Here is this puppet. And this puppet, of course, in the hands — my hands here — can do various things and jump around and so on, and look fairly live.

But here's the human nervous system demonstrated. If you'll notice as I move this bar here, I move two black threads which you can see easily against my white coat.

And now as I move those two threads one way or the other, we see the two feet go jumping up and down. Is that right?

Now, as I move this — as I move other cords and send messages down these lines, we get an accompanying dancing of the puppet.

Now, we can move the head, we can move the arms, and so forth. As we move one of these strings, we move that. Those are control lines. This could be called the nervous system. The nervous system also serves as a warning and a pain absorption system as well as a control system. Those three things are the things contained in a nervous system: warning, control and arrest of pain.

Now, a nervous system stops pain from reaching the individual rather than accelerates it. If you didn't have a nervous system that channeled it and slowed it down, it would probably damage the limb area or the body area far more, and so a nervous system is a pain absorption system.

As we noticed that we pull a string, something jumps here. Now, if we were giving this lecture full out, I would simply have half of you find in the other half of you reflexes of one kind or another, or get you to move the other fellow's arm and make him move the arm, and so on.

Actually, it becomes rather clear to the individual that he is moving the arm, if you get him to do it for a little while, and that he's using some kind of a string mechanism in order to do so.

There is a lecture on the human nervous system which of course knocks out about two years of the college.

Okay. So much for that fella.

Now, you think that — you think that you'd quickly run out of these things. Now, I'm not going to demonstrate to you the most obvious things in the world. One is the human body. Very obvious. That's a thing. The other is the physical universe. That's just a thing. And it's demonstrable. It exists. It is. But, much more important to us, there is the lock, the secondary and the engram, and these are certainly things. If you've ever made one bite somebody, you realize there is something there; not a belief.

Oh, it used to drive me mad. As late as 1951,1 was still finding old Dianeticists around who believed that an engram was an idea somebody had. And it was just about all I could do to keep my cotton-pickin' hands off of them and keep from throwing them into birth or something, you know? Or roll them up in a prenatal ball, and say, "Well, it's just an idea you've got. Get out of it yourself."

Now, we have — we have these — these — these items. They're very demonstrable items. Actually, in the lecture series itself, we'll have an 8 millimeter motion picture of an incident taking place that is a lock, another incident which is a secondary and another incident which is an engram and also another incident which shows the overt-motivator sequence of an engram. These are all things.

Then we turn the audience around (each — each one of these is a lecture) and we have them find in one another these things. You would be fascinated that on a raw audience, just culled off the street, how — any engrams they can find and how often they curl up in a ball and go through the sperm sequence and do all sorts of wild things just like they used to in 1950.

Of course, those are very obvious items, aren't they? Well, a less obvious item is the overt-motivator sequence. It is a thing. The overt-motivator sequence.

It is a very low order — let me tell you something about this and give you a demonstration of it — it is a very low order sequence.

It falls out when the person ceases to be as reactive, because it is based upon and is a Q and A with Newton's law of interaction. For every action there's an equal and contrary reaction.

The overt-motivator sequence. If you do something to Joe, then Joe, of course, is going to do something to you, isn't he?

Well, the overt-motivator sequence is a little more serious than this. The plain law of interaction is that if I take the red ball and drop it against the yellow ball, then the yellow ball is going to come back and hit the red ball, isn't it? Watch. See? That's Newton's law of interaction at work. And people who have gone down and are beginning to Q-and-A totally with the physical universe use this law as their exclusive method of operation. Revenge, ha-ha-ha. "You hit me, I'll hit you. Ha-ha-ha-ha." "National defense: If we get enough atomic weapons, we will, of course, be able to prevent people from throwing atomic weapons at us."

Think it over. If we got enough atomic weapons, what's going to happen to us? We're going to get clobbered with atomic weapons. Right?

Audience: Right.

Somebody talks about the fact that you can't lick the commies, for instance. You can use this same thing, this same item to lick commies with. They use propaganda all the time. Just use their propaganda. Commie propaganda? Red. Here it goes. Ta! Right in the teeth yet. And it's true; the one thing they can't stand is propaganda. Anticommunist propaganda, and man, do they curl up in a ball.

And there is this thing called the overt-motivator sequence. There is more to it than just Newton's law of interaction, which is why they didn't make it work in the 17th century; because there's more to it.

If Joe hits Bill, he now believes he should be hit by Bill. More importantly, will actually get a somatic to prove he has been hit by Bill, even though Bill hasn't hit him. He will make this law true regardless of the actual circumstances. And people go around all the time justifying, saying how they've been hit by Bill, hit by Bill, hit by Bill.

"My mother beat me every day." You put them on the E-Meter. You say, "Did your mother ever beat you?" The E-Meter never wiggles.

You say, "Now think it over. Well, just exactly — give me one time when your mother beat you."

"I can't remember any."

"All right. Now, think hard. Think hard. Something about your mother and beating you and so forth."

"Oh ho. I just remember, I hit her with a baseball bat once."

Yeah. But this has ever since expressed itself as a necessity to believe that Mother has beaten him, because this law must exist. Got the idea?

Even though it hasn't occurred, human beings on a low reactive basis will insist that it has occurred. And that is the overt-motivator sequence.

If a fellow does an overt, he will then believe he's got to have a motivator or that he has had a motivator. If he hits somebody, he will tell you immediately that he has been hit by the person, even when he has not been. Got it?

Audience: Yes.

That's another one of the things of Dianetics and Scientology. And a very valuable thing it is to know.

You hear the wife saying how the husband beats her every day. Look under her pillow for the brickbat that she uses because just sure as the devil, if she's saying that the yellow ball has hit the red ball, notice that the red ball had to hit the yellow ball first. Got it?

Audience: Yes.

Well, that's another one of these twenty things.

Now, to show you the physical universe, of course, would be too easy, but just remember that that's one of the things just as the body's one of the things. But we have certain scales, very definite, certain scales and certain cycles which we use in Dianetics and Scientology, and they are not figure-figure cycles of any kind whatsoever. They are not figure-figure cycles.

The truths of the matter is — you know, any one of you could probably do this particular one better than I can — but I want to show you here, here is a no created thing. It's just a piece of paper. (Of course, it's gotten created.) But we are going to show you now a cycle of action in terms of create-survive-destroy.

There is such a thing as the cycle of action. Its earliest genus of create-survive-destroy comes actually out of the fourth hymn of the Veda; about 10,000 years old. It describes it much more lengthily, and so on, and we use it today on the basis of the cycle of action. We call it the create-survive-destroy cycle. That is its crudest form, and actually is only an apparency, but is nevertheless a demonstrable thing.

I want to show you how this works. Here we have nothing created. We just have a piece of paper. Now I am going to create something. As I say, any of you could do this better than I.

The making of a boat or a hat, of course, has its complications. Some people prefer them larger and some people prefer them smaller, some more complicated and some less complicated. But here, so far, we have gone this far, and now we will go just a little further. (This is probably going to cause an upset with the management when I get through with it.)

Well, you see here, I am creating something rather laboriously. Are you with me? All right. I'm busy creating a boat. Having a large sailorish background, and noticing several in the audience who also have, we will make a freighter. There's a boat. Okay?

Audience: Yes.

Now, we're demonstrating this thing called a cycle of action. And there is a boat created which is now surviving. There it's surviving. Look at it. It still sits there. It is continuing. After having been created, it continues. There it is. It's busy continuing, innocent as the driven snow.

But watch it. What's it doing? It's surviving. There it is. What's it doing?

Audience: Surviving.

Oh, you're convinced now.

Audience: Yeah.

Well, all right, in view of the fact that we have this boat surviving, in view of the fact that we have this boat surviving, we have another step which I would like to show you. Because the cycle of action has three steps. Okay?

All right. I hope people have fire extinguishers here. We are now entering the phase of destroy. Correct?

Well, at least I have enough inflammable chemicals to throw on it here. Okay? Cycle of action. Create-survive-destroy. Are you convinced that the third stage is destroy?

Audience: Yes.

That's pretty good. You learn fast.

One of the things of the physical universe. One of its basic fundamentals.

Some of you out there realize that I am not in keeping with the fire regulations. Oh, well, if it burns up, it's all right. There's plenty of firemen in the place. Burning. There it goes. Now, what's the cycle of action.

Audience: Create-survive-destroy.

Do you think a green audience would understand that?

Audience: Yes. Sure.

And they think they understood something there about life, wouldn't they? Now, if each one in the audience was turned to another one, half of the audience was turned to the other half of the audience, and they had to find examples of the cycle of action in the other audience half — you know, plague them, "Give me an example of the cycle of action," see? "Give me another example of the cycle of action." Then they turn about: "Give me an example of the cycle of action." Actually, it'll move them on the time track. Do you realize that?

Now, it moved, didn't it? There it is. There it is. Beautiful white sheet of paper, and we created a boat and the boat became a survival factor. And then the survival factor disappeared and we had the remainder of it, simple, huh?

It's rather fascinating, when you look the thing over, that you can demonstrate these things. Now you see why I had this set up as a laboratory setup. The physical sciences: We are looking at the physical sciences, and the practicalities of the physical sciences are right here.

Actually, there are twenty of these items. I'm not even going to try to give you a list of these things for the excellent reason that I haven't got my notes.

But I'll give you another example, another example, which is probably the hardest lecture to confront giving, but is actually the most responsive as far as an audience at large is concerned. And that is to demonstrate to people the existence of a body.

I had the awfullest argument with Pete, D of T, Johannesburg, on this subject. He kept coming in and asking me what he was going to say when he got to the body. And I kept telling him, "Well…" He was trying to demonstrate these things in people. He didn't have this at first. He finally got this thing taped down pretty good, and on a body — but a body, he couldn't get the idea of what he was to do with a body. When a body came along and he was to do something with a body, what was he supposed to do with this body?

"Well," I says, "you get him up on the stage, and you show people a body. You know, here's a body, and you point out various things about the body like, here's a hand, and so on. And then you have people in the audience find bodies. Half the audience gets the other half of the audience to find bodies. And this is what you do in bodies."

And he said, "That certainly doesn't sound like much."

Now, the oddity about all of this is the simplest things are the most demonstrable things are the most neglected things in life. It is because everybody got so fantastically complicated that they missed this continuously, on and on and on. The whole science of the mind as it sat there was missed because it was all figure-figure and it was all supercomplicated and it was all over everybody's heads. And one of the things that they tell you today at the university, they tell you, "Of course, nobody can really understand anything about it, and it's much too complicated for you to find out anything about."

Well, that's the first lie. Is there anything complicated in this demonstration of the cycle of action? Well, it's all that simple. And that's why everybody missed it. And that's why, if you ever give this course yourself, you're going to occasionally miss the boat because you're going to get too significant.

Poor Pete. He had this vast mob of people, all of them green and so forth, and they came into the hall, and so he says, "Well, you know. I'm a martyr. I'll do what Ron said. It'll probably be all right because he said it, but there's no telling what can happen."

So he got a fellow up on the stage. And the fellow — he pointed out, he says, all of a sudden, he said — the fellow's hand — he says, "Well," he says, "do you see that skin?" (It's a body demonstration.) He said, "Do you see that skin? There's meat under it."

A fellow says, "By golly, there is, isn't there, you know." And the fellow says, "Aw, gee." He says, "I won't dare but be able to look at a girl walking down a street without realizing I'm looking at some meat."

And Pete made this person — body — walk up and down a little bit and said, "You see how the hands move and the legs moves, and so forth. And it's a body, and it has a head and it has hips and legs and arms and hands and its head and it moves this way and it is a body. All right. Thank you very much."

And, well, I think he brought another body up, a female body, and showed that it had similar things, but was different. And then he had half of his audience finding bodies in the other half of the audience. And in the first two minutes of play he had about half of these people pooom! out of their heads, which, of course, happens every time you ask some greenhorn to look and find some bodies. He's not used to it, and he'll — they saw the insides of their heads, you know, and they saw the backs of their heads and bodies and they found out they were different than bodies and there it was. He had also demonstrated the human spirit which, by the way, is not one of the things listed.

Well, this is the brand-new course; will be an evening course of about twenty different evenings at about two evenings a week.

Anybody could give one of the things. All you've got to do is look up and find the subject matter of Dianetics and Scientology and show people that they are things and that they exist, and that you are dealing with a practical science. You're not dealing with an esoteric — esoteric, philosophical treatise on thin air. You're dealing with the things of life.

Once a person has seen an engram and seen that the thing bites and answers up a lot of his difficulties in existence, once he's seen a secondary or a lock, something like this, he's seen these various things, he knows he's looking at the parts of the human mind and he recognizes, completely aside — because in no part of this course do you tell anybody even that you can handle these things or that you can get any results from them or that you do handle them, except maybe to say, "Well, if you ever want to become a professional auditor, why you'd learn how to handle these various things which we're demonstrating to you." And you'd let it go at that.

But you just show them the parts. And you say, "These are the parts of life."

Of course, these people will go out and they'll run into some old-time 19th-century psychologist and they will say to him, and they'll say to him, "Well, I'm up in your field now. I'm studying all about the anatomy of the human mind."

And the psychologist will say, "Where?"

And he'll say, "Oh, down there at the Scientology Organization. I'm studying there down at the center; studying about it. Ha-ha. It's pretty good, you know. Pretty good."

"Well, did they teach you anything about the brain?"

"Yeah. Yeah. Yeah. We learned all about the brain."

"Well, did you learn about the human nervous system?"

"Oh, yeah, yeah, yeah. We learned all about the human nervous system."

"Oh, well, don't you realize that it takes six years to learn all the parts of the mind?" the psychologist will say. "It takes six years and then you don't know anything, you know."

And your student will say, "Well, it's what the Instructor told us. Told us that it — you have to study quite a bit to learn more about it."

"Oh, you're taking some lay course. Oh, how nice. Well, I guess that's all right."

Like a psychoanalyst that came down through the test section. Psychoanalyst brought in his patient to get tested and evaluated. And we tested his patient and evaluated the patient. And the psychoanalyst sat there, and he says, "Well, it's taken me about 2Y2 years to figure all those things out about that fellow. And you figured them all out in about a half an hour. That's right. That's right. That's what's wrong with him. I agree with what you have said is wrong with him. Yeah. I agree with that. Is it all right if I go in and get tested?"

Well, similarly, the psychologist could come down and attend this course and go away thinking well, maybe there was some more for him to learn about the human mind, thinking the course was all right.

It isn't something that'd necessarily rub him the wrong way, but it'd sure expand his horizon off the figure-figure, and by getting psychologists to teach that course, you of course will do such a thing as probably take the whole field of psychology.

But it's an interesting course, don't you think? It's a new look at things, isn't it? If this was a four-day congress, I'd lay the whole thing out for you.

As it is, the only thing I can do for you is to give the listings and the bulletins and give you a publication on the thing and wish you luck.

Male voice: Thanks.

Oh, I don't really think you'll need much luck. You don't need all this paraphernalia to go on with. But the human mind, of course, is a sort of a bag of tricks. It's the bag of tricks that a thetan has developed to keep himself from getting bored to death in this universe, and has then considered too complicated to understand and has gotten himself into serious trouble with.

One of the first things you'll find the public will listen to is an exact list of the parts of a human mind as I've more or less demonstrated them to you here, except there are twenty different parts. Did you like that?

Audience: Yes. Very much.

All right.

Thank you.